A86009:84
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.
Fourthly, I distinguish betwixt bare opinions or speculations, and scandalous or pernicious practices, as Mr Burton doth in his Vindication of the Independent Churches, pag. 70. You must distinguish, saith he, betwixt mens consciences and their practises. The conscience simply considered in it self is for God, the Lord of the conscience alone to judge, as before. But for a mans practises (of which alone man can take cognizance) if they be against any of Gods Commandments of the first or second Table; that appertains to the civill Magistrate to punish, who is for this cause called Custos utriusque Tabulae,1 the keeper of both Tables: for this he citeth Rom. 13. 3, 4. and addeth. So as we see here what is the object of civill power, to wit, actions good or bad, not bare opinions, not thoughts, not conscience, but actions. And this is his answer to the Interrogatory concerning the lawful coercive power of civill Magistrates in suppressing heresies. In which he hand somely yieldeth the point, for who doth advise the Parliament to punish men for their thoughts, or bare opinions, or for conscience simply considered in it self? It is for preaching, printing, spreading of dangerous opinions, for schismatical, pernicious and scandalous practises, for drawing factions among the people contrary to the Covenant, for resisting the reformation of religion, for lying and railing against the Covenant, the Parliament, the assembly of Divines, or against the reformed Churches.
Fourthly, I distinguish betwixt bare opinions or speculations, and scandalous or pernicious practices, as Mr Burton doth in his Vindication of the Independent Churches, pag. 70. You must distinguish, saith he, betwixt mens consciences and their practises. The conscience simply considered in it self is for God, the Lord of the conscience alone to judge, as before. But for a mans practises (of which alone man can take cognizance) if they be against any of Gods Commandements of the first or second Table; that appertains to the civill Magistrate to punish, who is for this cause called Custos utriusque Tabulae,1 the keeper of both Tables: for this he citeth Rom. 13. 3, 4. and addeth. So as we see here what is the object of civill power, to wit, actions good or bad, not bare opinions, not thoughts, not conscience, but actions. And this is his answer to the Interrogatory concerning the lawfull coercive power of civill Magistrates in suppressing heresies. In which he hand somely yeeldeth the point, for who doth advise the Parliament to punish men for their thoughts, or bare opinions, or for conscience simply considered in it self? It is for preaching, printing, spreading of dangerous opinions, for schismaticall, pernicious and scandalous practises, for drawing factions among the people contrary to the Covenant, for resisting the reformation of religion, for lying and railing against the Covenant, the Parliament, the assembly of Divines, or against the reformed Churches.