A86009:62
Wholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversy…VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie…
Wholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversy concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyranny and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chief arguments and exceptions used in The bloody tenet, The compassionate Samaritan, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ja. Cranford. Decemb 16. 1644.VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyrannie and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chiefe arguments and exceptions used in The bloudy tenent, The compassionate samaritane, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ia. Cranford. Decemb 16. 1644.
London: printed for Christopher Meredith, 1645
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. It follows not that because Parliaments may not presume of an unerring spirit, therefore they cannot be certain that they are in the truth concerning this or that particular, so that they may confidently compel men to it, without fear of fighting against God. The acknowledgement of a possibility of error, and that we know but in part as long as we are in this world, may well consist with mens fullness of persuasion from the light of Gods word, concerning this or that truth to be believed, or duty to be done.
3. It followes not that because Parliaments may not presume of an unerring spirit, therefore they cannot be certaine that they are in the truth concerning this or that particular, so that they may confidently compell men to it, without feare of fighting against God. The acknowledgement of a possibility of error, and that we know but in part as long as we are in this world, may well consist with mens fulnesse of perswasion from the light of Gods word, concerning this or that truth to be beleeved, or duty to be done.
I make haste to his third argument. To compel me, saith he, against my conscience, is to compel me against what I believe to be true, and so against my faith; now whatsoever is not of faith is sin: to compel me therefore against my conscience, is to compel me to do that which is sinful. And, Again I am counselled ⟨p. 23⟩by the Apostle to be persuaded in my own mind of the truth of that way wherein I serve the Lord, &c.
I make haste to his third argument. To compell me, saith he, against my conscience, is to compell me against what I beleeve to be true, and so against my faith; now whatsoever is not of faith is sinne: to compell me therefore against my conscience, is to compell me to doe that which is sinfull. And, Againe I am counselled ⟨p. 23⟩by the Apostle to be perswaded in my owne minde of the truth of that way wherein I serve the Lord, &c.