A92140:283
A free disputation against pretended liberty of conscience tending to resolve doubts moved
A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgic Arminians, Socinians, and other authors contending for lawless liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgick Arminians, Socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.
London: printed by R.I. for Andrew Crook, 1649
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. Consider how Celsus proveth that the heretics that dye for heresies is not taken with vain-glory▪ and for a name, because a heretic dyes infamous and filled with reproach, but make an argument of that, he that dyes for that which, in the opinion of the contrary side, is infamous and reproachful, cannot dye for a name among men, and vain-glory; but he that dyes for heresy, dyes so, ergo, The major is most false, for to dye for heresy in the estimation of the heretic, and of all of his opinion, and of all, that for all after generations shall be of his opinion is no reproach, but an everlasting name to the heretic so dying, and a name and glory with men is [Greek or Hebrew] an opinion, and is coined, lives and breaths in the conceit and brain of men; we all say, Lucretia, Seneca, Ca•o, dyed for vain-glory, ⟨p. 111⟩for to the Romans it was glorious, yet they dyed truly and really infamous; for Christians, who know what true honour and true liberty is, say and truly think, they dyed infamous, and shameless murderers and slaves to the people, and the air and breath of the peoples mouth, and their empty plaudit.
3. Consider how Celsus proveth that the heretickes that dye for heresies is not taken with vaine-glory▪ and for a name, because a hereticke dyes infamous and filled with reproach, but make an argument of that, he that dyes for that which, in the opinion of the contrary side, is infamous and reproachfull, cannot dye for a name among men, and vaine-glory; but he that dyes for heresie, dyes so, ergo, The major is most false, for to dye for heresie in the estimation of the heretick, and of all of his opinion, and of all, that for all after generations shall be of his opinion is no reproach, but an everlasting name to the hereticke so dying, and a name and glory with men is 〈non-Latin alphabet〉 an opinion, and is coyned, lives and breaths in the conceit and braine of men; we all say, Lucretia, Seneca, Ca•o, dyed for vaine-glory, ⟨p. 111⟩for to the Romans it was glorious, yet they dyed truly and really infamous; for Christians, who know what true honour and true liberty is, say and truly thinke, they dyed infamous, and shamelesse murtherers and slaves to the people, and the aire and breath of the peoples mouth, and their empty plaudite.