if it have any life This Conscience is like the service Book or like the Masse or the Popish Image you but see these things they cannot speake nor act upon the soule 2. The nature of Conscience is further cleared by its office and object which are the second and third particulare proposed That we may the more distinctly speake of these it would be cleared what sort of knowledge is ascribed to the Conscience Conscience is not the simple judgement and apprehension of things as things are knowable this is the speculative understanding but it is the power to know things our selfe and actions in order to obey God and serve him 2. But the question is whether Conscience bee a simple practicall apprehension of things or a compounded and discoursive apprehension To which I answere 1. That as the speculative understanding knoweth many things without discourse as to a pure head the sunne heaven nature of motion and many things in its second operation and worke as to apprehend the Sunne to be an hundreth sixtie and seven times more then the Earth yet it referreth both the first and second operations of the mind to know things by discourse so the Conscience as conscience doth apprehend in its first operation God Christ sinne and in its second operation God to be infinite Christ to be the alone choisest of Saviours So it is consummate and perfected in a discourse or syllogisme by Conscience totally and compleatly in order to our practice and faith As He that killeth his brother hath not life eternall But I have killed my brother Ergo I have not life eternall So Caine. And He that beleeveth in him who justifieth the ungodly is justified and saved But I beleeve in him who justifieth the ungodly Ergo I am Justified and saved So David Paul The knowledge of the major by it selfe is an act of conscience as to deny and mis-beleeve the major Proposition is an act of a blinded and evill conscience but the compleatenesse of Conscience standeth in the knowledge of the whole syllogisme Hence they say that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Magezine and Thesaure-house of the conscience the habit or power that judgeth of the Law of nature is the major Proposition or the principles of right or wrong written in the heart by nature maketh the conscience in regard of the proposition to be called Lex the Law In regard of the assumption or the second proposition Conscience is a witnesse a spie sent from heaven to record all the facts in whiâ—h assumption are included both our facts actions words thoughts inclinations habits of sin or grace and the mans state and condition In regard of the conclusion or third proposition Conscience is a Judge and the deputie of God and it is but one and the same conscience acting all the three the acts of Law a Witnesse a Judge The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conserving power of the soule is that facultie or power in which are hidden and laid up the morall principles of right and wrong known by the light of nature and so is a part of a naturall conscience and in it are treasured up the Scripture and Gospel-truths which are known by the light of a starre of a greater Magnitude to wit the candle shining in a divine revelation and this is part of the inlightened and supernaturall Conscience Of this intellectuall Treasure-house wee are to know these 1. That in the inner Cabinet the naturall habit of Morall principles lodgeth the Register of the common notions left in us by nature the Ancient Records and Chronicles which were in Adams time the Law of Nature of two volumes one of the first Table that there is a God that he createth and governeth all things that there is but one God infinitely good most just rewarding the Evill and the good and of the second Table as to love our Parents obey Superiours to hurt no man the acts of humanity All these are written in the soule in deep letters yet the Inke is dâ—mme and old and therefore this light is like the Moone swimming through watery clouds often under a shaddow and yet still in the firmament Caligulâ— and others under a cloud denyed there was any God yet when the cloud was over the light broke out of prison and granted a God there must be strong winds doe blow out a Torch in the night and will blow in the same light againe and that there be other seeds though come from a farre Land and not growing out of the ground as the former is cleare for Christ scattereth some Gospel-truths in this Chalmer as Joh. 7. 28. Then cryed Jesus in the Temple as he taught saying Yee both know me and whence I am Joh. 25. 24. But now they have both seen and hated both me and my Father 2. This is a part of the Conscience because by no faculty in man but by the conscience are these truths apprehended 2. And when any in ill blood deny such truths as that there is a God and Parents are not to be loved we all say such doe sin and offer violence to their conscience 3. Sins against these fundamentals cry vengeance with a more hiddeous shout and cry than spirituall sins that are spun with a smaller threed for such goe nearer to put off humanity The knowledge of the assumption is Conscience as a Booke or Witnesse and it is either considered as it is in habit and keeps a record of the mans facts or as in act it bringeth them forth and applyeth the Law to the fact and is called diâ—tâ—â—â—â— the enditement and charge given in This and this hash than done Now that Conscience bringeth good or ill out of the 〈◊〉 that containeth memoriall or Cronicle or the mans 〈◊〉 cleare as 1. The Conscience can looke back and laugâ—â—â— solace it selfe at that which is well done and bring it forth Psal 16. 2. O my soule thou hast said unto the Lord thou art 〈◊〉 Lord. Psal 140. 6. I said unto the Lord thou art my God 〈◊〉 Ezekiah like the man that cheareth himselfe with the sight of the gold in his treasure Esai 37. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart Or 2. it can looke back and purge it selfe as David Psal 7. O my God if I have done this Job 16. 17. Job 29. 12 13 14. chap. 31. 5 6 7 8 9 c. 3. It can bring out evill deeds as Josephs brethren doe when they are in trouble This distresse is come on us for that when we saw the anguish of our brother and he besought us wee would not heare Gen. 42. 21. The knowledge of the conclusion is judgement and the sentence of a Judge 2. For the second point of Conscience which is its object this can be nothing but Gods revealed will expressed to us either in the Law of Nature or in the Law written or the Gospel
by Presbyterians to take the Covenant as the Author saith p. 258 How Independents swore to defend the Presbyterian government and with tongue pen and sword cry out at it as tyrannicall antichristian and Popish p. 261 Libertines make Conscience not the Word of God their rule p. 262 How appearing to the Conscience makes not the word of God to be the obliging rule but only as touching the right and due manner of 〈◊〉 obliged thereby p. 2â—3 Chap. 22. The pretended Liberty of Conscience is against the National League and Covenant the Ordinances of the Parliament of England ingaged by Oath for a reformation of Religion 265 Chap. 23. The place Acts 5. 34. to wit the counsel of Gamaliel discussed and found nothing for Libertie of Conscience Mr. Goodwins unsound glosse touching the counsel of Gamaliel Acts 5. p. 2â—â— Gamaliels argument proveth as strongly that murtherers and adulterers should not be punished as that men ought not to bee punished for their Conscience p. 28â— The Argument of Gamaliel owned by Adversaries rendreth all 〈◊〉 fundamentals of the Gospel uncertain and Topick Sceptismâ—â— all the most well setled beleevers p. 285 Gamaliels Argument doth conclude that we are not to oppose by arguments and Scripture any blasphemous way against the gospel 286 Immediate providence is not the rule of our actions 288 Chap. 24. Whether punishing of seducing Teachers be inconsisâ—â—â— with the meeknes of Christ place Luk. 9. 54 discussed The Lords not burning Samaria with fire from heaven Luk. 9. is no colour for pretended Toleration p. 288 The case of Elias calling for fire from heaven and of the Apostles much different p. 289 The meeknes of Christ being extended to Publicans Extortioners and Harlots doth as well conclude such ought not to be punished by the magistrate is that false teachers ought not to be punished by him 291 By places from the meeknesse of Christ Socinians labour to prove the Magistrate is to shed no blood under the new Testament 292 Christs not breaking the bruised reed would prove that Hereticks are gracious persons though weak in saving grace and lovingly cherished by Christ if the place Isa 42. Mat. 12. 19 20 help the adversaries p. 293 Christs meeknes not inconsistent with his justice ibid. Rash judgement condemned 1 Cor. 4. 5 6. is nothing for pretended toleration p. 294 That many through the corruption of their own heart render hypocriticall obedience because of the sword proveth nothing against the use of the sword to coerce false teachers p. 29â— Matters of Religion â—ught to be inacted by the law of Princes Christian Rulers that such as contravene may be punished p. 299 Lawes of Rulers in matters of religion 〈◊〉 only bind the outward man ibid. The false teacher is to be sent to the Church and Pastors thereof that he may be convinced before he be punished p. 297 Chap. 25. Whether the Rulers by their office in â—â—der to â—â—nce are to stand to the laws of Moses for punishing seducing teachers ibid. How judiciall Laws oblige to punishment 298 Judiciall Laws were deduced from the morall Law p. 299 True cause of War with other Nations p. 300 Two Kingdomes becoming one body by a religious Covenant if it be mutuall the one part may avenge the quarrell of the Covenant on the other in case of breach p. 302 The new Altar erected by the two Tribes and the half beyond Jordan Josh 22. how a just cause of war ibid. Christian Princes Laws against Errors and Heresies p. 305 As Constantine gave out severe Laws against Donatists so did Julianus the Apostate restore Temples to hereticks and granted liberty of conscience to them that so he might destroy the name religion of Christians as is before observed so Aug. Ep. 166. â—d Donat. 309 God only determineth punishments for sin ibid. The punishing of a seducing Prophet is morall 301 The punishing of seducing Teachers is an act of justice obliging men ever and every where p. 311 False Teachers in seducing others apprehend the hand of divine vengeance pursuing them as other ill doers doe and so it must be naturall justice in the Magistrate to punish them p. 312 The punishing of false Prophets is of the Law of nature ibid. Idolatrie is to be punished by the judge and that by the testimonie of Job c. 31. who was obliged to observe no judiciall law but only the law moral and the law of Nature p. 313 How the Fathers deny the sword is to be used against men for their Conscience p. 315 Church censures and rebukes for Conscience infer most of all the absurdities that Libertines impute to us p. 316 That there was an immediate response of Gods oracle telling who was the false Teacher is an unwarranted forgerie of Libertines 318 If Heresie be innocencie seducing hereticks ought to bee 〈◊〉 and rewarded 319 The Magistrate as a Magistrate according to prophecies in the Old Testament is to punish Seducâ—rs p. 〈◊〉 What Mr. Williams giveth to the Magistrate in Religion 〈◊〉 sufficient ibid. Christian Kings are no more Nurse-fathers Isai 49. 23. 〈…〉 true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines p. 〈◊〉 The mind of divers famous Authors touching the parable of the 〈◊〉 p. 〈◊〉 The parable of the Tares considered p. 〈◊〉 Mr. Williams holdeth that the Prince owes protection to all Idolâ—trous and bloodie Churches if they he his Subjects p. 32â— How the Magistrate is to judge of Heresie p. 329 A Magistrate and a Christian Magistrate are to be differenced 〈◊〉 can or ought all Magistrates to judge of or punish all Hereticks p. 330 Whether peace of Civill societies be sure where there is toleration of all Religions p. 33â— Peace is commanded in the New Testament no word of 〈◊〉 of divers Religions nor precept promise or practise thereâ—â—â—â— p. 〈◊〉 No ground for abolishing of judiciall Laws touching that point ibid Libertines give us heathenish not Christian peace under many â—â—ligions p. 3â—â— Chap. 26. Whether punishing of Seducing Teachers be persecution for Conscience There is a tongue persecution condemned by Libertines themselves p. 〈◊〉 Libertines persecute others for Conscience p. 〈◊〉 Libertines ought not to suffer death for any truth p. 3â—â— The Lords patience toward sinners in the old Testament no Argâ—â—â—â— of not coercing false Prophets p. 34â— Hope of gaining Hereticks no more a ground of sparing them then of sparing murtherers who also may be gained p. 345 Whether to be persecuted for Conscience true or false he a note of 〈◊〉 true Church ibid. No new Commandments under the New Testament p. 〈◊〉 They that suffer for Blasphemie suffer according to the will of God in Peters sense by Libertines way p. 34â— Chap. 27. Whether our darknesse and incapacitie to beleâ—ve and professe together with the darknesse and obscuritie of Scripture be a sufficient ground for Tolaration Our inabilitie to beleeve is no plan for Toleration p. 350 Preaching of the Word without the Spirit
that men dare not blaspheme Christ nor sweare nor murder nor whore nor steale though the authority of God which is higher than any earthly Kings hath already forbidden blasphemy swearing killing Ergo by this reason all Lawes of men against evill doers should be cashiered because they cannot catch soules when as they are not ordained to catch soules but to binde the outward man in fetters that he prey not upon the soul and body and goods of his brethren yea by this reason men should not by Ministeriall Authority preach the Gospell to catch men for the Gospell is inacted already by an higher Authority than any on Earth King or Pastor can preach and will thy cob-web preaching poore Minister catch whom the net of God will not catch all these men sway to the Familist and Enthysiasts hand beware of them So does the bloody Tenet 1 The Magistrate should not send the Heretick to the Church to heale the Heretick why like mother like daughter perhaps he sends an Heretick to be healed by Hereticks Answ Master Williams cannot finde a Church on Earth but a false and hereticall Church to heale a Seeker Familist or Anabaptist But say it were so should not the Magistrate Hezekiah exhort the Priests to teach the People and deale with the People who think Baal to be the true God because the Priests do also thinke Baal perhaps the true God which if Hezekiah do sure he is a miserable Physitian But saith he the poore Heretick disputes with the Church that shall deliver him over to the bloody sword if he will not yeeld as the Lambe in the Lions paw being sure to be torne in pieces in the end Answ This Author makes ever the supposition of himselfe as if he were infallible we may suppose the Heretick is a ravening wolfe and that he obstinately and as a selfe condemned man disputes and that the Magistrate is the Lambe and the Minister of God who loves not to strike with the sword and the question is not whether he should yeeld reason and conscience up for feare of the sword but whether he should abstaine from prophecying lies in the name of the Lord and should say God sent him to contradict Ieremiah and to assure the Kingdome of Iudah they shall neither see sword nor famine Jer. 14. Notwithstanding the godly Prince we suppose such a King then in Iudah should assure him he should be stoned to death if he shall thus pervert the right wayes of the Lord should not the Magistrate be a terrour to all ill doers and to such a wolfe there can no argument be drawne from Magistrates that are Lions and Tygers persecuting the Saints of God for the truth as this author alwaies vainly supposeth CHAP. XXV Whether the Rulers by their Office in order to peace are to stand to the Lawes of Moses for punishing seducing Teachers JVdiciall Lawes may be judiciall and Mosaicall and so not obligatory to us according to the degree and quality of punishment such as is Deut. 13. the destroying the City and devoting all therein to a curse we may not do the like in the like degree of punishment to all that receive and defend Idolators and blasphemers in their City And yet that some punishment by the sword be inflicted upon such a City is of perpetuall obligation because the Magistrate beares the sword to take vengeance on ill doers and so on these that are partakers of his ill deeds who brings another Gospell 2 Ioh v. 10. 2. Though Sauls destroying of the Amalekites in that cause was morall in regard they lay in wait for Israel when they came out of Egypt and so of perpetuall obligation yet the destroying of them 1 Sam. 15. is temporary and obligeth not us 1. because that generation were their Sons not those same persons that oppressed Israel when they came out of Egypt and we may not punish the Sonnes for the sinnes of their fathers with death therefore Gods poâ—itive command to Saul and the reason I remember what Amalek did in Moses his time therefore kill them does not oblige us except we had the like command 2. Because the slaying of man woman infant and suckling oxe and sheep was temporary and cannot have a perpetually obligatory ground in the Law of nature or naturall justice obliging us 3. Where there is an injury done to God against the Law of nature and against our brethren in drawing them from serving the true God and a punishment commanded by God to be inflicted once that punishment or the like in substance and nature must ever be such as obligeth us in the like cases The Learned Professors in Leidon say They can see no reason but they must oblige under the New Testament I confesse when the fault is ceremoniall though the punishment be reall as the cutting off of an infant not circumcised and some punishments inflicted on the Leper it is not reason the Law should oblige us in the New Testament either as touching the punishment or the degree Because these punishments for typicall faults are ordained to teach rather than to be punishments and the Magistrate by no light of nature could make Lawes against unbaptised Infants 4. No man but sees the punishment of theft is of common morall equity and obligeth all Nations but the manner or degree of punishment is more positive as to punish Theft by restoring foure Oxen for the stealing of one Oxe doth not so oblige all Nations but some other bodily punishment as whipping may be used against Theeves Mr. Jo. Weemes vo 3. ca. 38. of the judiciall Law The determination saith he in Moses Law judiciall was divini juris and they had greater force to binde the Sonnes than any Municipall Lawes have to binde Subjects new in regard they were given by God himselfe yet these judiciall Lawes saith he commanded the outward man whereas the morall Law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignea lex Deu. 33. This fiery law pierceth the heart Gamachaeus saith Iuditials and Ceremonials are immediately deduced out of the principles of the Law of nature by way of a more remote and obscure conclusion Aquinas saith by way of divine determination But the truth is the proposition might have some ground in the Law of nature but why 39. stripes not 40. not 38. only should be inflicted on such an evill doer and the assumption in many judiciall Lawes seeme to be an act of the meere positive will of God therefore Aquinas saith Ceremonials primo perâ—â—se first and chiefly were ordained to signifie things but Iudicials secundarie did signifie things to come And Swarez saith That judiâ—ials aecessarily and by accident did signifie things It is true Coriâ—thus 〈…〉 and â—erome saith and the Ebionits as Irenaeus saith and the Nazarer as Augustine tels us hold that Ceremoniais and Judicials do yet oblige Shoolemen deny their obligation as Soto Aquinas Medina Valentia Gamacheus because the Priesthood is
perswasions and reasons but since the creation of the world to this day the understanding and will keep ever their naturall way of working 8. And that which our Saviour calleth the Law and the Prophets Mat. 7. 12. All things whatsoever ye would that men should do to you do ye even so to them was the Law of Nature and the Morall Law and the doctrine of the Prophets in the time of Moses and in the Kingdome of the Messiah though Libertines put a false glosse on it for I would not that others should punish me if I murther steal speake lyes in the name of the Lord though if I had authority I should will to punish others that are guilty of these crimes for so they expound it now if wee should not will to punish others for their conscience under the New Testament neither should the godly Magistrate in Moses and Davids dayes will to punish others for their conscience and if we should not will to rebuke and excommunicate hereticks now neither ought the godly Jewes to will to doe the same to others because of old men did not will to be punished with the Sword rebuked or excommunicated for their conscience 9. It was no lesse unlawfull for a Judge in Israel to domineere and tyrannize over the conscience of a false Prophet a Priest of Baal Dagon and to answer the arguments subverting the doctrine of Moses Law so shining with Divinity Majesty and the Wisdome of God with the bloody sword and throwing of stones then it is for the Christian Magistrate to labour to convert the false Prophet now by a Sword or an Axe domineering over his conscience so rendring him a Lambe disputing and trembling under the paw of the Lion And whatever arguments Libertines draw for pretended toleration from the Law of Nature making punishing for conscience contradictory to the light of Nature must inferre that the Judiciall Law of Moses for punishing false Prophets was not onely beside but contradictory to the Law of Nature which were a wronging of the wisdome of God and of the perfection of all his Laws Nor shall it helpe the matter to say the Law of punishing the false Prophet Deut. 13. c. was onely to be executed on such a man as 1. sinned against his conscience shewing him that to say other Gods beside the God that made the heaven and the earth were to be adored and worshipped was repugnant to the light of Nature 2. And on such as the infallible oracle of God fell and blacked as a heartblasphemer and to punish such a seducer was not to compell understanding and will nor to force the conscience nor to make stoning and the sword of steel the carnall weapons that produce spirituall repentance because there was foregoing conviction from the light of Nature perswading the man or which might have perswaded him that his blasphemy was against Nature whereas ye will have the godly punished meerly by the Magistrate because he cannot command his minde and conscience to be of the Magistrates Religion which he judgeth in his conscience to be a false superstitious and Idolatrous way for this containes many uncertainties and lyes For death was to be inflicted not on those onely that sinned against the Law of Nature but 2 Chron. 15. 13. Whosoever would not seeke the Lord God of Israel was put to death small or great man or woman now the seeking of the Lord God of Israel was to serve him according to the rule revealed in the supernaturall spirituall and holy Law of God contained in Moses his Books This I judge was some higher then the Law of Nature 2. Let us put Libertines to make this good that those who said the golden calves were the gods that brought them out of Egypt and adored them and were therefore put to death Exod. 32. since our Divines prove from the place that they made those Calves memorative objects of Jehovah onely did that against the light of their conscience and the manifest Law of Nature What if God had made Calves and Bullocks to represent God as there were Bullocks in the Temple and the sacrificed Bullocks were all types of Christ who through the eternall Spirit offered himselfe to God And what if the Lord should command to adore himselfe before those Bullocks as he commanded to pray to him before the Arke and the face toward the Temple I conceive Libertines shall have to doe with the bottome of their wits to bring arguments from the Law of Nature to prove that every false instituted worship punished by the Sword of old was against the Law of Nature and that the Seducers were convinced in their conscience it was so 2. If there was an infallible Oracle to backe the false Prophet why was he judged Deut. 17. by the Law then why must witnesses two or three depose against him why must the people that stone him or concurre to execute the sentence of death against a City that will welcome and defend false Prophets know it by report and hear-sayâ— Deut. 13. 12. and enquire and make search and aske diligently if the thing be truth and certaine v. 14. what need of exposition of the written Law Deut. 17. 11. what need of witnesses Deut. 17. 6. here is shorter worke and we must be wiser then God Libertines save all the travell an immediate Oracle from heaven is both the Judge witnesse party and all and infallibly saith this man hath prophesied falsely in the name of the Lord good people rise and stone him Judge you need no witnesse 〈◊〉 a witnesse from heaven what needed the Priests and Pharisees trouble themselves to seek witnesses against Christ Mr. Goodwin and others are of the minde Caiaphas Priest and Prophet could have given a word from heaven whether he was a blasphemer or not But a Prophet of God being infallible might have infallibly informed them if the man were a false Prophet Yea but what shall be done when the Priest and Prophet of God himselfe is called in question shall he aske the Oracle whether he himselfe be the false Prophet or no 3. This answer layes ground that the Jewes might know the false Prophet and punish him but under the New Testament we cannot know him But I have proved under the 〈◊〉 Testament we may sufficiently know 〈◊〉 so as we may try him not beleeve him not bid him God 〈…〉 and avoid him and rebuke and excommâ—nicate him as many Libertines grant 4. As the Jewish Judge did not domineere over the conscience nor compell understanding and will because conviction by a cleare Law of God went before so say we upon the same ground we hold none under the New Testament to be punished by the Sword for false doctrine but he that is admonished convicted and selfe-condemned Tit. 3. 10. But your Arguments for Presbytery and against Toleration cannot convert us say they I answer nor could Pauls Arguments that convicted Sergius convict Elymas actu secundo God must
sacrilegas diffensiones liberas esse permittereâ— deinde Valentinianus legite quae contra vos jufferit Inde Gratianus Theodosius legite quando vultis quae de vobis constituerint Quid Ergo de filiis Theodosiâ— miramini quasi allud de hac causa sequi debuerint quam Constantini judicium per tot Christianos Imperatores â—â—â—issiâ—â— custoditum Christian Princes Lawes against errors and â—â—resies Eusebius in vita Coâ—stan c. 43 44. l. 4 c. 13. Ruffinus Histâ—r p. 1. c. 19. Iovian l. 10. c. 39. Nicephor l. 8. c. 33. Ruffinus c. 22. 25 26. Nicephor l. 12. c. 25. Socrates l. 1. â— 26. Theodoâ—us Anagnostes collect l. 2. The unconstancy of Timotheus Coton Bishop of Constantinople of Petr. Mongus Bishop of Alexandria Evagrâ—â—l 13. c 13. Picâ—s Mirandula in apoloq q. 8. Nemo sanae mentis ita opinatur Vt alio modo opinari posset quia ita vult opinare Edictum Valentiniani Martiani lex 8. Quicunque Cod. de heret Ultimo supplicio coerecantur qui illicita docere tentaverinâ— Pametius c. 18. de diversis religionibus non admittendis Augustinus Epis 50. ad Boniâ—â—â— Occidunt animas affligantur in tempore senipeternas mortes faciunt temporales se perpeti conqueruntur August contra Epist Parmenâ—ani c. 10. M Actinius de dominâ—s de Râ—p Eccles l. 7. c. 8. Augustin con Crescom Gra. l. 3. c. 5. Desid operib 148. 159 epist ad Marcâ—â—â—â—a Epist 150. As Constantine gâ—ve out severe lâ—ws against Dâ—natists so did Iulianus the apostate restore temples to heretickes and granted liberty of Conscience to them that so he might destroy the name and Religion of Christians as is before observed So Augustin Epâ— 166 ad Donatistas God only determineth punishments for sinne The punishing of a seducing Prophet is moral To punish the seducing teacher is an act of justice morally obliging men ever and every where False Teachers in seducing others apprehend thâ—â— hand of divine vengeance pursuing them as other ill doers do and so it must be naturall Iustice in the Magistrate to punish them The punishing of false Prophets is of the Law of nature Idolatry is to be punished by the Judge and that by the testimony of Job c. 31. Who was obliged to observe no Judicial law but only the law morall and the law of nature English divines â—n on Job 31. ver 11. Pagninus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercerus ibid. LXX Chaldaica paraphras Hieronimus Hâ—eron transl Iob 31. v. 11. Hieron Trans Exod 21. 22. Biblia parisienâ— complutens LXX Syraica versio Samaritan Vatab. Iob 31. Iunius Iob 31. Piscator ibid. Pineda com in Iob 31. 28. Sanctius in Iob 31. v. 1â— Ier. Taylor Libertie of prophecying sect 14 p. 206 Spalato de Rep. Fâ—cles l 8. c. 8. which booke is wanting in the ordinary coppies Tayâ—ors liberty of prophecying sect 14. p. 207. How the fathers deny the sword is to bee used against men for their conscience Taylor liberty of prophecying sect 13. p. 13. Church censâ—res and rebukes for conscience inferiâ—â— most of all the absurdities that Libertines impâ—e to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spernere contenâ—â—â—re That there was an immediate response of Gods oracle telling who was the false teacher is an unwarranted forgery of Libertines If Heresie bee Innocency seducing hereticks ought to be praised and rewarded Liberty of prophecying The Magistrate as a Magistrate according to prophecies in the old Testament is to punish seducers Bloody Tenet c. 125. p. 214. What Master Williams giveth to the Magistrate in Religion is not sufficient Christian kings are no more nurse-fathers Isai 49. 23. to the true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines The mind of divers famous Authors touching the parable of the Tares Mr. Williams mis-interpreteth the parable of the tares Guliâ—l Parisâ—ensts on the parable of the tares Let them grow till harvest because tares may become wheat but that is uncertain but it is certain that wheat may become tares then let them grow till harvest to destroy the people of God is as if one should say let a few wolves continually eat and devoure the flock because God happily shall make these wolves sheep and lambs and let some fewâ— burning torches devour and consume the wood because God may make these fruitfull trees and let some few Lepers who continually infect most contagiously remain among whole people because God may save them Calvin advers Servetum if the words of the parable be precisely pressed all Magistrates must be interdicted of the use of the sword Châ—ker in Parenes the Parâ—ble speaketh not of â—udges â—eza nor none of the Fathers ever said that Hereticks should not be judged till the last day Chrysosâ— hom 47. on Matth. dâ—ssipate the Assemblies of Hereticks but kill them not Jaco Acontius by the wheat are meant the godly by the tares the ungodly if both godly and ungodly must be â—â—â—ered to grow all Magistracie and authoritie of discipline should be abolished Jacobus Simanca Tares are all wicked men then no wicked men must be punished most absurd Gaâ—acheus If reall danger be imminent the Church and the Christian Magistrate must abstain from discipline and the Parable saith 〈…〉 So Suarez Tannerus least ye pluck up c. â—ee gives a just and adequate reason of the permitting of evill Azorius by tares hereticks are not understood accoâ—ding to the mind of Chrysost Augustine Hieromâ— Euthymius Theophylact The Parable of the Tares considered Mr. Williams holdeth that the Prince oweth protection to all Idolatrous and bloodie Churches if they be his Subjects How the Magistrate is to judge of Heresie A Magistrate and a Christian Magistrate are to be dâ—fferenced nor can or ought all Magistrates to judge of or punish all Hereticks Bloody Tenet cap. 6. p. 24 25. Whether peace of civill societies be sure where there is toleration of all Religions and what peace Christians can have in Toleration Peace is commanded in the new Testament no word of toleration of divers Religions which are the Seminaries of discords between the seed of the woman and the Serpents seed in all the New Testament is to be found by precept promise or practice nor any ground of repealing judiciall Lawes for puniâ—hing seducing Teachers Libertines give us heathenish not Christians peace under many Religions Remonst Apo. c. 24. p. 268 Remonst Apo. c. 24. p. 2â—9 Bullingeâ— Adver Anabap. l. 5. c. 8 Bloudy Tenet c. 3. p. 19 20. Ancient bounds Scripturall persecution is only for truth Asser 1 There is a tongue persecuting by rebukes which is condemned by Libertines in matters of Religion as well as handpersecution Opeatus Mel. vitan l. 3. Episcopos gladio linguae jugulastis fundentes sanguinen non corporis sed honoris Bullinger adver Anabap. l. 5. â— 8 Augus Epist 50 Magis ancilla pâ—rsequebitur Satam superbiâ—nâ—o quâ—m â—llam Saâ—a coâ—â—cendo illa enim dominae faciebat injuriam
not punishable by man 2. All things that may be controverted is wide Nothing but it is converted except whether there be a God or not and many doubt of that There be even now who deny Jesus Christ God man the necessity of his death his offices the immortallity of the soule the resurrection last judgement a heaven a hell but al to Libertines are uncertaine and the denyall of any point not by the light of reason but by supernaturall revelation such as these articles that God is one in three distinct persons that Christ is God and Man in one person that he dyed to satisfie divine justice that we are saved by his righteousnesse imputed to us by faith c. Is no heresie but may consist with true godlinesse and therefore they give instance in fundamentals which are knowne by the light of nature as that theeves drunkards shall not inherit the Kingdome of God that God is to bee loved above all things now thâ—se are principles of naturall Theology known to heathens so that such godly men to which Libertines would yeeld an indulgence and liberty are good moral honest civil men who beleeve fundamentals known by the light of nature to Christians and Heathens equally for civill Heathens may have the sound faith of al such fundamentals and beleeving morall and naturall fundamentals though they know not Jesus Christ or possibly never heard of him may be saved and not be beholden to Christ knowne as a Saviour so some Libertines tell us not any man is to suffer death though he deny and malitiously oppose all the principles of the Gospell because these are knowne no ways but by supernaturall revelation and the light of faith which commeth from God but I take the ground of this to bee because supernaturall light is above us and not in our power but by this reason Christ should not have rebuked the Pharisees for not beleeving in him nor the Sadduces for denying the resurrection nor should Paul have smitten Eliâ—as with blindnesse for perverting Sergius Paulus from the faith for it was not in their power to know or beleeve otherwise of these Gospel fundamentals that are not beleeved but by supernaturall revelation then they did other Libertines say they are only Hereticks or at least punishable by men who deny fundamentals of Cbristian Religion but are sparing to tell us what fundamentals whether of law and known by the light of nature or of Gospel known onely by supernaturall revellation so that ere they finde the hereticke they must show you the point they deny is fundamental and its possible that is a difficil businesse whether it be fundamental or not if he go for a Sectarie he is a godly man and his godlinesse shal prove the poynt is not fundamental for this is the logick of our time such a people are godly therefore their opinions are against no fundamentall point whereas this is a better consequence such points are fundamentall ergo if men twice or thrice admonished doe yet wilfully goe on to maintaine opinions manifestly contrary they are not godly for the Apostle telâ— us of doctrine according to godlinesse then must the doctrine soundly beleeved make the person godly or argue him to be so but the man let him goe for a Saint cannot make or argue the doctrine to bee the doctrine according to godlinesse if it be not so in it self and we are inclined if the man be of our own tribe and sect to defend his tenets and not to judge them fundamental error 2. We wish much an argument to prove bodily violence or Ecclesiasticall co-action may be used against men erring in points fundamentall but not in non-fundamentals since God delivers his mind as clearly in non-fundamentals if not more clearely as in fundamentals and the authority of the Lord who commands faith is as great in non-fundamentals and our obligation to beleeve no lesse then in the most necessary fundamentals as therefore abstinence from adultery with Bathsheba and murthering of Vriah in David is as necessary necessitate precepts as the whole course of Davids repentance and turning to God yet it is not so necessary necessitate medii for David is a saved Saint though he abstaâ—â—â— not from that adultery and murther but without conversion from the state of sinfull nature to the way of saving grace it is unpossible David can be saved so to abstain from Idolatry and to demolish the high places and to punish those who resort to them is a godly practice yet though 〈◊〉 commit Idolatry with the golden Calfe yea and make the people naked also And Asa though he demolish not the high places all his reigne nor punish any for that Idolatry and did persecute the Seer yet Aaron was the faithfull Priest and the anointed of God and Asa and some other Kings heart were perfect before the Lord though they fell in these sins nor were these fundamentals sinnes in practice inconsistent with saving faith more then errours and teaching of errours in non-fundamentals to the ruine of many souls doth exclude a possibility of being in the state of saving grace but it cannot follow that because teaching and publishing of errours in non-fundamentals is consistent with saving grace that therefore these non-fundamentall sinnes of murther adultery tolerating of Idolatrous high places persecuting of faithfull Prophets making of a golden Calfe and hallowing of it to be adored as the God that brought Israel out of Aegypt are sins not to be tolerated in the truly godly such as Aaron David and Asa for then should they be tolerated in the wicked also for the toleration of such in the godly because they are not fundamental wickednesses inconsistent with saving grace is as destructive and more because of their extream scandalousnesse to all peace and safety of humaine societies and to the duty of the godly Magistrate as these same sins in the wicked upon the same grounds publishing of all errors non-fundamentall the toleration of the high places are as inconsistent with peace destructive and injurious to soules especially in the godly as scandalous to other false teachers as these non-fundamentall sins But say they the reason is not alike in non-fundamentall sinnes that are expresly condemned by all Aarons Idolatry Davids adultery Asaes persecution no man ever defended therefore they cannot bee tolerated by the Magistrate without sin though the acting of these sins may consist with sound faith But most of non-fundamentalls are not clearly determined in the word in regard of our dulnesse and naturall blindnesse and therefore the Magistrate cannot punish the non-fundamentall errours for these which be non-fundamentall errours to some godly and learned are non-fundamentall and seasonable truths to others as godly and learned as they are But to all the godly and learned Aarons Idolatry Davids adultery and murther Asa's tolerating the high places and imprisoning the Seer were sins unjustifiable and by the light of nature such as no godly Magistrate can
Prophets and Apostles in that in which they followed the law of nature which is that every Ambassador relate faithfully his Princes will though some have ordinary gifts some extraordinary and rare gifts in relating the same embassage So it is no good consequence some by extraordinary warrant did punish evill doers ergo the ordinary Magistrate hath not therefore power to punish such evill doers Argument IX THE expresse law of God and of nature written in the heart of al proveth that the seducer should die Deut. 13. If a Prophet or a Dreamer arise and say let us goe after other Gods he shall be put to death That is no temporary law oblieging the Jewes only the Text sayth 1 Let us goe saith the Dreamer after other Gods is 〈◊〉 them this â—in is against the first command and that imâ—aculate principle of nature graven in the heart of man That there is one onely true God and he onely to be served 2 It is against the love of God ver 2. The Lord tryeth you whether you love the Lord your God if he be God our love is due to him 3 It is against the fear of God v. 4. Ye shall fear him if he be God he is omnipotent infinitely great and dreadfull therefore by the light of nature to be feared And 5. cleaved to as the onely happinesse of men Adde to these that it is a morall transgression if Magistracy and lawfull revenging of violence and unjustice by the Minister of God and Government against highest soule-oppression be a naturall Remedy not a temporary positive salve as undoubtedly it is then sure he that seduces so should dye 1. He speakes aversion and turning away from God and that is hell and the extremity of miseries 2. He thrusts thee out of the way v. 5. a word of violence Then 3. he is evill and destructive to the society of men which the Magistrate by his office should defend v. 5. So shalt thou put away the evill from the midst of thee 4. He seeks to thrust thee from the Lord thy God that brought thee out of the Land of Aegypt The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove from God as from an unclean and cursed thing and it expresseth excommunication and then to thrust men away from the Lord in Covenant with us that can save from the greatest of miseries must be the highest of injuries and if the Lord proved a publicke avenger against the highest wrongs that can be done in a society as he doth then certainly against this 5. It is a wrong that God would have all Israel to feare a wickednesse that strikes at the root of society 11. And all Israel shall heare and feare and doe no more any such wickednesse as this among you And v. 13. such are children of Beliel they make all things and persons cursed they come among and bring on the land the fierce anger of the Lord v. 17. the intâ—â—â—secall worke and end of the Magistrate is to avenge evill doing and so to remove the fierce anger of the Lord from a land that the people may feare and not do any such wickednesse as is cleare Deut. 13. 10. 11. Exod. 32. 29. 30. Deut. 19. 20. Rom. 13. 3 4 5. 1 Pet. 2. 14. Now the false Prophet is such as brings on all these evills and therefore if Magistrates stand under the new Testament and if there be such a sin now as thrusting away people from the Lord who hath in Christ delivered us from a greater bondage then that of Aegypt this must be a perpetuall Law Deut. 17. 2. If there â—e found any among you within any of thy gates which the Lord thy God giveth thee man or woman that hath wrought wickednesse in the sight of the Lord in transgressing his Covenant and hath gone and served other Gods and worshipped them either the Sunne or the Moone or any of the hoast of heaven which I have not commanded 4. And it be told thee and thou hast heard of it and the thing certaine that such abomination is wrought in Israel 5. Then shalt thou bring forth that man or that woman which hath committed that wicked thing unto thy gates even that man and that woman and shall stone them with stones till they dye 6. At the mouth of two witnesses or three witnesses shall he that is worthy of death bee put to death Hence not simple Idolaters nor all the Nations round about nor all the Papists that are educated in Idolatry by this Law shall be put to death but such as are within the gates of Israel 2. In Covenant with God 3. It is wrought in Israel and so Apostates to Judaisme to strange Gods are to be punished so we teach not that Nations are to be converted by the sword or that the Idolatry of Indians the blasphemy of Jews is a sufficient ground to make warre against them and cut them off with the sword 2. Apostates turning to false Gods were by a written law judged There is no consulting of an Oracle by urim and thâ—â—mim here as Libertines say but just as the murtherer is to be judged under the New Testament if it be told thee the people or the Judge and thou hast â—eard of it v. 6. Vnder two witnesses hee shall be convinced It were a vaine thing to goe and seek witnesses and follow reports and hear-sayes if they had an immediate Oracle to informe the Judge and say Here the Idolatry there the Idolater binde him and lead him away to death as some Patrons of Liberty plead we read not any such conjecture 3 He is not persecuted for opinions Because be cannot câ—me up to that measure of light in judgement that other Saints attain unto but he is put to death for an externall act of Idolatry that is seen heard proved by two witnesses and for externall abomination wrought in Israel v. 5 6. the Lord never puts a Judge to prove opinions that remain within the walls of the heart and are things of the minde by witnesses nor is the end of putting to death to force beat or cudgell him to the sound faith with the sword but to be avenged on hiâ— sin to remove evill to save the Israel of God from infection 4 It is not single Idolatry that is his death but his Idolatry in seducing others by word or example he workâ— such abomination in Israel v. 4. in the Church of God which tendeth to seduce others Deut. 18. 18. I will raise them up a Prophet from among their brethren like unto thee that is Christ Act. 3. 22. so the Holy Ghost in the Apostles expounds it And he adds ver â—0 But the Prophet that shall presume he must mean in the time of the Messiah when the true Prophet shall rise to speak a word in my name which I have not commanded him to speak or that shall speak in the name of other gods even that Prophet shall die It is
and that there should be no Church censure contrary to Mat. 18 yea Christ does no where rebuke the Pharisees Scribes and Priests because they did not by preaching admonish and convince their fellows the Sadduces of that hereticall doctrine that the dead shall not rise and by this there should be not onely a Physicall tolleration and a non punishing by the Magistrate of all heresies but a morall forbearing and a no-rebuking no preaching against false wayes and so not onely Church-censures are taken away contrary to Matth. 18. 15 16 17. Revel 2. 1 2 14 15 16 20. But it is not lawfull for Ministers or teachers to write or teach against Iezabel and these that hold the doctrine of Balaam by this reason of the Libertines Nor does Christ command the Rulers of the people to punish the false witnesses that rose against him Nor does he rebuke Church or State for tollerating the Publicans to extort the people nor Caesar and Pilate for oppressing the people nor the Scribes and Pharisees for not preaching against Herods beheading of Iohn Baptist or Pilates mixing the Gallileans blood with the sacrifice Luke 13. ergo Ministers are to tollerate bloody Magistrates and not to preach against them The sixth Answer to elude these Lawes is If these Lawes binde us in the New Testament then must you not adde nor diminish from the Law Deut. 13. and so must the whole City inhabitants and cattle be put to the edge of the sword and devoted to a curse v. 14 15 16 17. which ye cannot say beares any truth under the New Testament except we say that Papists and their babies should be put to the edge of the sword and their houses and land they dwell in execrable Answ There are three different Lawes Deut. 13. one against the seducing false Prophet to v. 5. a second against any seducing person if it were brother or wife to v. 12. a third to the end of the Chapter of a City State or society that will defend a false teacher Now we argue not from the third Law but there is no warrant to punish the sonne of a false Prophet Idolater Heathenish or Popish or of wife or brother that tempt us to Apostacy and to follow false Gods yea or to hurt land house or cattle that belongs to them the sonne shall not beare the sinne of the father except God by a positive Law command it But the third Law upon which we build not our arguments at least as touching any ceremoniall part of it belongs not much to us for to gather the spoyle of such a City and to burne it every whit for the Lord as a cursed and devoted thing or place is clearly ceremoniall and typicall because now every creature of God is clean Rom. 14. 14 and so are all the victualls or meats of Heathens or Papists now and good and sanctified 1 Tim. 4. 3 4. and what God hath cleansed we are not to esteem common or prophane Act. 10. 14. and the like must we say of places 1 Tim. 2. 8. Ioh. 4. 21. Zach. 14. 21. and by proportion of all creatures the creatures cannot now be typically cursed and execrable as then Deut. 13. 16. 18. For the holy Land and every City was made by the Lord typically and ceremonially holy and a pledge of a Heaven when therefore a Seducer fled to any City from the Judge if that City would partake with him in his sinne and save him from the hand of Justice that City forfeited its typicall holinesse and it and all things in it the spoyle cattle and goods made accursed and to bee burnt with fire and all the inhabitants young and old put to the edge of the sword and that not under the noâ—ion of false teachers but as open Rebells against God his holy law and the Judge the Minister of God was to avenge that blasphemy and the morall part is this If the Army now on foot in England will against the Laws of God and man protect blasphemers and false teachers and save them from the hand of Justice and will reward countenance and promote Seducers of soules our humble opinion is that they render themselves obnoxious to the sword of the Magistrate But the punishing of infants and burning of the spoyle was a meer temporary typical law that doth not abolish us in the New Testament Now Libertines bring this as an argument We cannot put to death false teachers by Deut. 13. for then should we by that Law kill their children and cattle which consequence we deny as false and vaine For our Divines strongly argue from the morall equity and the Law of nature â—arâ—anting Joshua to make warre with the Canaanites in the Old Testament to prove the lawfulnesse of warres under the New Testament upon the same morall equity as â—osh 1â— 19 20. Those that refused to make peace with Isâ—â—â—l and came against Israel in battle against those Israel might raise warre by the Law of nature in their owne defence But such were all the Canaanites except those of Gibâ—on Josh 11. v. 19. 20. And this argument holds strongly in the New Testament if any as some Anabaptists doe inferre this is no good argument because if the major proposition were true then should we also kill the women and sucking children as the Lord commanded Saul touching the Amalekites 1 Sam. 15. and then should we destroy the cattle and burne the spoyle with fire for Joshua and Israel made such a war with Iericho c. and the rest of those Cities yea Israel destroyed them utterly and shewed them no favour Josh 11. 20. We with good ground deny the consequence because the warre with these seven Nations was warranted by the Law of nature but the warre tali modo to destroy utterly young and old cattle and all they had was from a ceremoniall and temporall law peculiar to the Jewes because God would have his Church neither inriched by their goods nor to make Covenants and marriages with them or to live in one society with them nor to see their groves lest they should bee insnared to follow their Religion and strange Gods CHAP. XVI Prophesies in the Old Testament especially Zach. 13. 1 2 3 4. 5 6. for punishing false Prophets vindicated WE argue from the Predictions and Prophesies in the Old Testament touching the Magistrates zeale under the New Testament especially that Zach. 13. 2. Also I will cause the Prophets and the unclean spirit to cease out of the land 3. And it shall come to passe that when any shall yet Prophesie then his father and his mother that begat him shall say unto him thou shalt not live for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesieth 4. And it shall come to passe in that day that the Prophets shall bee ashamed every one of his vision when he hath prophesied c. That which
who wasted Thracia and was therefore carefull that Ambrose should draw up a short confession yet did he except from the Toleration the Manichees the Phocinians the Eunomians But see codice prima lege Cunctos populos de sum trinit Martianus ibid lege 4. Synod Chalcedo Leo imperator cons 15. C. Const 17. Heraclâ—us Imperator const 1. de fide Justinianus Novellus 123. c. 32. Novell 137. c. 6. Honorius l. 4. c. 55. Eccle. Valentinianus l. 9. de Episc cler Novell 123. c. 18. Novella 123. c. 29. c. Le. const 87. Novell 131. c. 4. Eusebius Pamphil de vita Constan l. 3. c. 13. Surius tom 2. Concil c. 20. p. 362. Codic l. 1. Tit. de heret lex 2. 1â—6 Justinian codex l. 1. Tit. 4. de sum Trinit lex 2. Surius concil tom 2. p. 469 421 494. tom 2. p. 668 669 670. Socra Scholastic his l. 2. c. 37. Nicepherâ— hist l. 9. c. 4. Contur Magdeburque 4 col 558. So for his power to conveene Councels as the Nicen by Constanti Euseb l. 3. c. 6. Sozom l. 1. c. 17. Soâ—rat l. 1. c. 6. Ruff. l. 10. c. 1. Theodor. l. 1. c. 7. the Councell of Tyre by Constant Eusebius de vit cons l. 4. c. 41. Sozom. l. 1. c. 9. Theodosius elder made a Law of death against the Anabaptists and banished Euâ—â—mius Socrat. l. 7. c. 12. It is true Constantinus and Licinius as Eusebius tels us l. 10. c. 5. say in a Law now therefore we freely will and command That every man have a free liberty to observe the Christian Religion and that without any griefe or molestation he may be suffered to do the same But the practice of heathen Emperous is no rule 2. God opened their hearts to make these Lawes in favour of Christians 3. They had experience of the favour of God by the prayers of Christians 4. The Heathen Law in the Letter would prove that none should be rebuked or argued against whatever Religion he chose Maximius proclaimed That all men should use what Religion they like best Eus l. 9. c. 10. But 1. Maximius out of naturall pity because he had before persecuted Christians did this 2. Dioclesian and Maximianus tooke Churches from them he restored them hence followed peace till an 130. The Councell of Constantinople 1. by Theodosius senior Theodoret l. 5â— c. 7. Socrates l. 5. c. 8. The Councell of Ephesus 1. By Theodos junior Evagrius l. 1. c. 2. So Imperator Iustinus l. 44. ad Maenam Patriarcham de Monachis Monasteriis separandis de Episc cler Eusebius de vita cons l. 3. c. 25. Epistolam libella ad Synoda constitutionem The Bishops of the second generall Councell if there was any of them generall writ to the Emperour Theodosius We desire your clemency that you by your Letters would confirme the Decrees of the Councell of Chalcedon and command that it be ratified and established which he did See also Constantius his power prescribing to the Councels of Arimimon and Seleucea the subject matter they should treat upon and commanded ten of each Councel to come and give him an account of their proceedings Sâ—zomen l. 4. c. 6. Toeodosius and Valentinâ— command the Councell of Ephesus to send them some Bishops to acquaint them with the causes and motives of their deliberations Relatio Synodi Ephesinae quae est tom 1. concil The second Councell of Nice which some call the seventh Generall Councell relate the like to the Emperour at Constantinople Theodoret l. 5. c. 8. Zonaras tom 3. anat There be two edicts of the Emperours Valentinian and Martian confirming the Councel of Chalcedon so act 3. Chalc. to 1. Conc. all which say the Emperours de facto commanded as Magistrates Church-men to determine according to the word and corrected such as contravened And though Picus Mirandula saith well No man hath power of opinions so as if hee will he may have another opinion which though it may beare that opinions fall not under free-will yet the venting of them to others is to Mirancula a free act and punishable We know the Edict of Valeâ—inian and Martian of capitall punishment against Such as shall attempt to teach things unlawfull Let false teachers according to Justinian have no leave to live and dwel in Roman bounds saith Pametius Augustine saith Hereticks kill soules let them be afflicted in body they bring on men death eternal and they complaine that they suffer temporall deaths And why saith Augustine should Sorcerers find the rigor of the Law from Emperors and Hereticks and Schismaticks go free Constantius gave out Edicts against Hereticks as Eusebius saith h. 2. c. 27. And also made lawes of pecuniary fines and mulcts against them Honorius made lawes against Donatists of fining and of banishing preachers of Donatisme Martianus did the like The like saith Nazianz of Theodosius the great Banishment and other punishment the Emperours inflicted upon Arrius Macedonius Nestorius Futiches and their followers Which the Arch-Bishop of Spalato Mâ—de dominis granteth though he sayes Augustine excepteth capitall punishment for such saith he he will not have to be inflicted for the conscience which is a manifest depraving of the mind of Augustine who will have such punishment according to the quality of the fault inflicted on them as upon Sorcerers and Murtherers Let Augustine be considered in these and other places after hee retracted his too meeke sentence That they should not be punished at all Alexander Alexandrinus said Arrius and his followers ought to bee punished with excommunication and a curse Theodoret. lib. 1. c. 4. But for the point in hand the Christian Magistrate is tyed and obliged to these punishments to bee inflicted for morall offences that the Law of God hath ordained at least in nature I prove 1 That which is morrall and cannot be determined by the wisdome and will of man must be determined by the revealed will of God in his word but the punishment of a seducing Prophet that ruineth the soule of our brother and makes him twofold more the childe of Sathan than before is morrall and cannot be determined by the wisdome and will of man Ergo such a punishing of a seducing Prophet must be by the revealed will of God in his word The Proposition is proved 1. Because God only not Moses nor any other law-giver under him taketh on him to determin death to be the adulterers punishment Levit. 20. 10. And the same he determineth to be the punishment of willfull murther Exod. 21. 12. of smiting of the Father or Mother v. 15. of Man-stealing vers 16. of Sorcery Exod. 22. 18. of Beastiality 19. Of sacrificing to a strange God vers 10. And upon the same reason God only not any mortall man must determine the punishment due to such as seduce soules to eternall perdition For what reason can be imagined why God can be the onely determiner of such a
punishment of killing and not for the ruining the soul and making him the childe of perdition Let not any say by this reason to tempt to any sin by any evill counsel â—â— provocation to immoderate anger or envy should deserve death for every tempting to sinne is a ruining of the soul of such as we give bad counsell unto and tempt to sin Answ If we do so tempt them by a sinfull way as a sinfull injuring and railing on them or by a wicked course it is sure it doth deserve punishment by the Magistrate but the act of so counselling and tempting to sin though Eâ—conditione operis it be soule-ruin yet it is not such as deserveth death Otherwayes killing adultery sorcery beastiality tempt also to sinne and soule-ruine besides the other injury in them against the life and châ—stity of men 2 The Proposition is proved because the will of God can be the Creator and first Author of nothing but which is morrally good For the Scripture is as full in the duties of the second table touching mercy and righteousnesse as in the duties of the first touching piety and religion and any thing pretended to be morrall hath God for its authour in either the first or the second table of the Law nor can the will of man be the author of any thing morrally good and will-righteousnesse is as unlawfull as will-worship or will-piety since the word is a perfect rule in matters of doctrine or faith or of life manners and conversation and teacheth the Judge what he should doe Deut. 17. 18 19 20. Psalm 119. 9. Psalm 19. 8 9. Prov. 3. 21 22 23 c. 3 What ever by order of justice doth concerne the life and death of our neighbour rewarding or punishing him in name body goods so as if it bee justly inflicted it is justice and if unduely and undeservedly it is unjustice and murther as wronging of him in his body by stripes wounding death in his liberty by prison in his goods by fines that must be determined in the word by him that is Lord of life death libertie of our name and goods otherwayes the word should not teach us when the Judge sinnes when not when he makes just Lawes when unjust when he exceeds in punishing when he is deficient I come to the assumption The punishing of a seducing Prophet is morrall In that it is commanded to father and mother not to pitty him Deut. 13. 6. holden forth as the zeale of God in father and mother under the Messiaâ—s Kingdome Zach. 13. 1 2 3 4 5 6. and every one is forbidden To bid him God speed yea and commanded to deny him an act of humanity and hospitality and not receive him in his house 2 Joh. 1. If we be commanded to put any shame on him far more must the Ruler bee taught of God what shame he should put on him For what ever under the New Testament is capable of a command is morall And if morall what the Magistrate should doe to him can no more be determined by the will and wit of man than it can be determined what punishment the Magistrate must inflict upon the murtherer the adulterer the Sorcerer the Sodomite which all the wisdom of God hath determined in the word otherways God hath left the Magistrate in the dark that from the word he hath no direction when he committeth murther or when he doth acts of justice And that it is a morall act also to seduce soules is cleare in that 1. We are commanded to beware of such Matth. 7. 5. and avoid them Tit. 3. 10. Rom. 16. 17. 2. That the Lord condemneth them in his word as such as make their followers the children of perdition Yea Matth. 22. 15. They subvert the hearers their word cate as a Canker 2 Tim. 2. 15 17. Lead silly women Captive 2 Tim. 3. are Deceivers Tit. 1. 10. Now that God hath appointed a punishment for this of old and hath spoken against this sinne so much in the New Testament and bidden private Christians cry shame on Seducers and fly them and yet left the Magistrate under a discharge and inhibition to draw a sword against such who can beleeve it except that inhibition given to the Christian Magistrate wer written in the Testament of our Lord. To say the new Testament-dispensation is so spirituall that God wil have no remedying of seducing but by the spirituall armor of the word is said without ground when the New Testament-dispensation is as spirituall to gaine the Sorcerer the Theâ—fe the Sodomite the drunkard the Reviler as the Idolater by the spirituall aâ—mor of the Word Act. 19. 19. 1 Cor. 6. 9 10 11. and by this reason the Magistrate may draw the sword against no theife Sodomite Drunkard Sorcerer contrary to Rom. 13. 1 2 3 4 5 6. 1 Pet. 2. 14. Especially since the Magistrate is not indifferent towards ill-doers and well-doers since hee must punish the one as a Nurse-Father praise and reward the other 1 Peter 2. 14. gaining of soules is well-doing Matthew 25. 21 23. And seducing of soules is by the Law of Nature and Nations the worst of injuries done to men 2 Argument That which is perpetually morall and one act of Justice at all times and places must oblige us Christians and the Christian Magistrate as well as the Jewish Rulers But to punish the seducing Prophet is perpetually morall and an act of justice at all times and in all places as the rewarding of such as teach truth is a commendable act of justice Ergo The proposition is cleare in regard the morall Law doth therefore oblige us Christians because it is morally perpetuall and perpetually morall and that in all times and places as to serve God honour our parents not to murder c. is perpetually morall now as among Jewes with us as among the Indians and Tartarians but to punish the seducing Prophet is such 1. because the Heretick is condemned by his owne conscience Tit. 3. 10. in believing lies Ergo Farre more by his owne conscience by leading others into that same condemnation with himselfe and if he apprehend the vengeance of a God-head there must be a conscience naturally apprehending such as we see the conscience of murtherers and of Cain feare some revenging hand If therefore the Minister of God the Magistrate inflict this it must be nothing else but an act of naturall Justice which the naturall conscience doth apprehend But what acts of Justice the conscience naturally feares must be acts of Justice perpetually morall not respecting one man or Nation more than another 2. All Countries by an instinct apprehend a God and conceive their Priests and Prophets are to be entertained and rewarded as Egypt Gen. 47. 22. Midian Fâ—xed 2. 16. Exod. 18. 1. Judg. 17. 5. c. 18. 4. 2 King 15. 18. The Philistims 1 Sam. 5. 5. c. 6. 2. Baal and the Zidonians had their Priests 2 King 10. 8 19 Lycainia Act 14. 13.