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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56215	The sword of Christian magistracy supported, or, A vindication of the Christian magistrates authority under the Gospell, to punish idolatry, apostacy, heresie, blasphemy, and obstinate schism, with corporall, and in some cases with capitall punishments ... by William Prinne of Lincolns Inne, Esquire.	Prynne, William, 1600-1669.	1653 (1653)	Wing P4099; ESTC R15969	222,705	186

ipsum errorem vestrum in vobis occidat nobiscum de veritate gaudeatis God so revenge our cause against you that he may kill the errours in you that you may rejoyce together with us of the truth This this is the REVENGE that we seek upon you as this day it may appeaer if you will be tractable yet we say again with the same Iewel of our Church We know well enough that the same Word which was opened by Christ and spread abroad by the Apostles is sufficient both for our salvation and also ●o uphold and maintaine all truth and to confound all manner of Heresie By that Word only doe we condemne all sorts of the old Hereticks whom these men say we have called out of Hell again As for the Arians the Eutycheans the Marcionites the Ebeonites the Valentinians the Carpocratians the Tatians the Novatians and shortly all them that have a wicked opinion either of God the Father or of Christ or of the Holy Ghost or of any other point of Christian Religion for so much as they be confuted by the Gospel of Christ wee plainly pronounce them for detestable and damned persons and defie them even unto the Devil Neither doe we leave them so but we also SEVERELY and STRICTLY HOLD THEM IN BY LAVVFVL AND POLITICK PVNISHMENTS if they fortune to break out any where and betweene themselves I shall close up all with the words of famous and religious M. Perkins a man formerly highly honoured by all our dissenting brethren who borrowed most of their true but none of their New-light from his industrious Works Every man is not left to his own conscience to teach and hold what Doctrine he will But ALL SVCH MEN OR WOMEN as teach erroneous doctrine are to be restrained by the Governours of the Church It is a grievous fault in any Church not to restrain the Authors and Paintainers of Sects and false Doctrines and of opinions which stand not with the truth of Gods Word And on the contrary I's a vertue and good gift in any Church when they restrain the authors and favourers of Sects and false-False-doctrines And in this regard our Church is to be commended and approved and the Common-wealth likewise for making lawes to restrain both Popish Recusants and some Protostants who depart from this our Church as being no Church of God but a member of Antichrist and of Babylon I hope his Resolution seconded with the conclusion of Gratian which he proves by many sentences of Fathers Vindicta haereticis schismaticis est inferenda non amore ipsius vindictae sed zelo justitiae non ut odium exerceatur sed ut pravitas corrigatur with the precedent Treatise justifying the lawfulnesse hereof in point of conscience will excite all godly Christians according to their duty solemne Covenant to put it into due and speedy execution in point of practise for the suppression of al present prevention of all future Heresies Errors Schismes Blasphemies whose licentiousnesse and impunity may justly expose us to more grievous publicke judgements of all sorts then any we have hitherto suffered from the avenging hand of our provoked God Augustine Epist 167. Quidigitur hîc faciat Ecclesiae medicina salutem omnium materna charitate conquirens tanquam inter Phreneticos Lethargicos aestuans Nunquid contemnere nunquid desistere vel debel vel potest Vtrinsque sit necesse est molesta quia neu●r●s est inimica Nam Phrenetici nolunt ligari Lethargici nolunt excitari sed perseverat diligentia charitatis Phreneticum castigare Lethargicum stimulare ambos amare Ambo offenduntur sed ambo diliguntur ambo molestati quamdiu aegri sunt indignantur sed ambo sanati gratulantur FINIS Errata Gentle Reader I shall intreat thee to pardon and correct these Errors of the Printers PAg. 2. 14. l. read thought p. 15. l. 27. ● concitare p. 25. l. 1. r. he commands p. 32. l. 3. Rom r. Reu p. 65. l. 9. Townes r. Turnes p. 70. l. 28. A. contemtuous p. 72. l. 15. Curiae p. 79. l. 2. a●gue p. 81. l. 28. but p. 84. l. 18. mee r. wee p. 87. l. 18. dele in p. 106. l. 21. exorbitant p. 124 l. 15. times p. 125. l. 33. viuendi p. 126. l. 26. abjecerit l. 42. Dominus p. 127. l. 18 propter l. 19. caelorum p. l. 27. ca. lumniosi l. 35. dilectione p. 128 l. 7. humano p. 129. l. 19. affligendum l. 25. privatae l. 26 que inerant ablatis ipsi etiam laniati l. 37. aut p. 130 l. 11. nocturnis l. 21. dele l. 24. vehemenenter p. 132. l. 34. eum r enim p. 133. l. 37. Melhusum p 135. l. 42. intimating p. 136. l. 12. Amphilochius p. 143. l. 12. Gretseri p. 146. 26. porpetratis p. 147. l 21. sapientum l. 24. reddamur p. 150. l. 16. Cum. p. 89. l. 45. dele Lu. 1. p. 97. l. 21. Ergo p. 205. l. 6. Magistrates p. 106. l. 36. sensible p. 157 l. 15. groves p. 159. l. 1 for In the Margin p. 61. b. 49. r. Patavinus p. 110. l. 9. Antoninus p. 112. l. 2. Mr. p. 115. l. 5 Haereses l. 10. Beauxamis p. 136. l. 24. CT esiphontem P. 152. l. 12. dele the p. 138. l. 42. Surius l. 14. Annot. p. 86. l. 19. Lit p. 109. l. 1. Scorpiacum p. 110 l. 2. transiret p. 153. l. 10. brugius Argum. 1. * See the Harmony of Confessions Sect. 19. and Calvins Instit l. 4. c. 20. * See Zuinglius Explan Artic. 35. 37. 39 40. De utraque Justitia * Rom. 13. 3 4 5● * Math. 13. ● Note Note Note Note Note Note * See Lucas Tudensis adv Albigenses● 22. 3. * Heb. 9. 27. Note Examples 1. 2. 3. 4. 5. 6. * And Idolatrous Athalia too 7. * Deut. 13. 9. is quoted in margiu of our Bibles 8. Argum. 2. Argum. 3. * See the 1 Esd 8. 23 24. * Super Joannem Tract 11. * Causa 23. qu. 4. fol. 450. a See Eusebius de vita Constantini l. x. c. 11. 45. to 52 l. 2. c. 1. 2. 5. 57. b Cic de natura Deorum c 1. Caelius Rhodig Antiq. Lect. l. 22. c. 1. c De Beneficiis l. 3. c. 6. d Plutarchi Solon e Hist lib. 8. f Diodorus Sic. Bibl. Hist lib. 16. sect 14. c. g Hist lib. 1. De jure Belli l. 2. c. 20. sect 51. h Caelius Rho. Antiq. Lect. l. 22. c. 1. Diogen Lacit l. 1. Cic. de Natur. Deorum l. 1. i Iustin Flist p. 269. See p. 227. Variae Hist l. 5. c. 16. k Hist l. 1. p 16 l Numa Pompilius fol. 21. m Tit. Liv. Hist l. 4. p. 162. Argum. 4. * See Gualther in Locum Hom. 44. in Epist ad Gal. fol. 121. * This Master Burroughs himself confesseth in his Hearts divisions p. 20. 21 i De vita Constantini l. 2. c. 18. 43 44. l. 3. c. 52. to 57. Object

examination beleeving it as an Oracle sent from Heaven because they vent it though there be no ground in Sctipture for it and cry it up for NEW LIGHT when in truth it is onely OLD HERESIE revived or NEW BLASPHEMY or Error guilded over with the name of Gospel-Light How many poor souls Master John Goodwin Master Peters Master Dell Master Saltmarsh Paul Hobson the Taylor now a shining light and their Confederates have thus captivated and led away with blind obedience is too well knowne to the world Ergo by Master D●i's owne Doctrine since they have brought men with their New light and Crotchets ●● beleeve and doe even what they please or prescribed though they know not whether it be with the Word or against the Word they must be from henceforth quite exploded out of the Church as well as the Magistrates coercive power prisons banishments losse of Goods or death or if they deny this consequence they must still admit of these in the Church to suppresse and punish Herefies Hereticks Schismes Blasphemies though they bring some into blind obedience as Ministers and their erronious New lights daily doe who produce more and farre worse blind obedience then the Magistrates coercive Lawes or Punishments Fiftly it is most evident that there alwayes hath been and ever will be much blind obedience in the Church of God arising principally from the Ignorance Idlenesse want of love to the truth and inconstancy of men and till God himselfe by his Spirit shall fully open the eyes of mens understandings to behold and their hearts to receiv● love and hold fast the Truth the happinesse of few or none but the Elect they will be still possessed more or lesse with such a Blindnesse This therefore being the misery and punishment of mankind for their originall disobedience to God in Adams sinne of two inevitable blind obediences it is farre better fafer for people to beleeve as the State and Councell shall please and what the Parliament Assembly after much fasting prayer seeking unto God studying and searching of the Scriptures settle then what Mr Dell shall decree who understood not the very meaning of his Text as Mr Love hath proved and scarce of any one Scripture he quotes as I have evidenced or what Master Goodwin Master Peters Master Saltmarsh Paul Hobson or any other New light shall prescribe and set up of themselves without and against Authority especially since they beleeve and prescribe all with a S●epticall Faith and reserve to change and alter at their pleasure and not to be bound by their present judgment or practice which for ought men know may alwayes ring the changes till their knels be rung they having been so variable heretofore and yet not fixed at the last certainly such a blind obedience to the Parliament State Councell and supreame Powers to whom God enjoynes Obedience in all lawfull and indifferent things will be farre more acceptable to God and all good men and freer from the brand of Popish Obedience then blind obedience to Master Dell or any other New Comet whatsoever with wilfull disobedience both to our Church State Parliament Lawes established Religion and Government the practice of the best and purest Churches of ancient and latter times from which these New lights vary out of affected singularity or to maintain a faction to bring about their owne worldly designes Finally the blind obedience of Hereticks Schismaticks false Teachers Sectaries and the like to Lawes and Punishments which would both restraine and reclaime them is farre more acceptable to God more profitable lesse hurtfull lesse damnable to themselves lesse pernicious to others lesse hurtfull scandalous to the Church and State wherein they live and more pleasing unto both then their obstinate Heresies Errors Schismes blasphemies are or can be and may through Gods blessing prove an effectall meanes of their reformation if not of their reall conversion to the Truth therefore ex duobus malis minimum the danger of ●lind obedience must neither exempt such from the Magistrates jurisdiction nor from his corporall or capitall punishments which are just and lawfull in themselves and may prove beneficiall or at lest lesse hurtfull to them of the two Finally the Magistrates compelling Hereticks and Schismaticks seduced to blind Obedience by their blind Leaders to come to the publick Ordinances where they may be truly informed instructed and converted to the truth is so farre from working blind obedience in them that it brings them to true and solid obedience upon just grounds of Scripture reason conviction and so is quite contrary to what is here objected And thus I have blowne up this strong Hold of this great Man of Warre as well as the former His next Objection is this 〈◊〉 Reformation or suppressing Heresies false Doctrines Blasphemies Schismes by externall Censures causes disturbances and tumults in the world when men are caused by outward power to act against their inward principles in the things of God what disturbances this hath bred in States and Kingdomes who knowes not So that they who lay hold on the power of men and goe abovt to reforme hearts and consciences by outward violence are never the cause of Reformation but alwayes of tumult And this renders the cause of the Gospel grievous and odious to the world rather then commendable and therefore let all that love the Gospel of Christ abstaine from outward violence for they that use the Sword in this kind shall in the end perish by the Sword This Argument and misapplication of our Saviours words is borrowed from the old Donatists and late Anabaptists as is evident by August Cont. Lit. Petilian Donatist l. 2. c. 88. Epist 48 50. Lucas Osiander Enchirid. contr cum Anabaptistis c. 9. qu. 1. p. 188. I answer first That this Argument is grounded on deduced from no Text of Scripture but meerly on and from worldly policy which Master Dell tels us must have no place in the Church of God no more then worldly power Secondly as we must not do evil that good may come of it so the Magistrate must not neglect to do justice and punish Hereticks Schismatick Seducers Idolaters and Blasphemers though outward mischiefes seditions tumults which they cause may ensue thereupon Master Dell I hope never preached this Doctrine either to our Victorious General or the Army that the taking up Armes against the King and his Malignant Forces in defence of our Parliament Religion Lawes Liberties would cause very great disturbances tumults murders and distractions in the Kingdome farre more far greater then the suppression of obstinate Hereticks or Schismaticks Ergo it was utterly unlawfull for them to take up Armes or fight or draw blood in this cause as Doctor Ferne and other Royallists argue from this very ground if he had preached any such Doctrine to them no doubt they would have casheered sequestred him longere this for such Malignant Divinity

opinions are all pointblank against him asserting the Magistrates legislative coercive and punitative power in case of Heresie Schisme Seduction Blasphemy and all kind of open sinne against God or the Churches peace as well as against men so as I beleeve his owne words I have ACCIDENTALL● MET WITH THEM to be true itimating he never read the Authors themselves and I hope I have substantially retorted them to his shame He addes there That the Truth he meanes the Anti-magistraticall Anabaptisticall errors he maintaines against the Magistrates coercive power hath but a few Followers which implies that what I assert hath Many And indeed it hath so as many as would overswell this Treatise I shall therefore give you onely a touch of some Not to mention all the godly Emperours Kings Princes Republicks Lawes and Proceedings forecited to this purpose recorded approved by all Ecclesiasticall Histories Divines Ancient and Moderne as Eusebius Socrates Scholasticus Theodoret Sozomen Ruffinus Cassiodor Evagrius Nicephorus Callistus the Century Writers Augustine Epist 48 50. and Contr. Lit Petiliani lib. 2. Peter Martyr Aretius Paraeus Beza and others Nor yet to remember the sayings of Hierom Ambrose and other Ancients to this purpose collected by Gratian Gausa 23. qu. 4 5. where you may peruse them at large nor of Julius Firmicus Maternus or Chrysostome in Rom. 13. nor the saying of Amphilochus to the Emperour Theodosius recorded by Theodoret Eccles Hist l. 5. c. 16. nor of Ambrose to the Emperour Valentitian the second registred by Theodoret l. 5. c. 13. or that in his Epist 12. 33. and his Oratio ad Auxentium nor Chrysostomes notable speech to the Emperour Arcadius recorded by Symeon Metaphrastes Ribadeniera and others in his life against the toleration and for the suppression of Hereticks all pertinent to my purpose I shall give onely a briefe account of some Fathers Opinions in this point to satisfie the learned Readers Tertullian who lived in the dayes of Persecution is of this opinion That Hereticks ought to be forced and punished Ad Officium Haereticos COMPELLI non illici dignum est duritia vincenda est non suadenda c. Saint Cyprian who was himselfe a Martyr writes thus Sic Idololatriae indignatur Deus ut praeceperit etiam eos interfici qui sacrificare servire Idolis suaserint in Deut. 13. iterum loquitur Dominus dicit nec Civitati parcendum etiam si universa consenserit ad Idololatriam Cujus praecepti rigoris memor Mathathias enterfecit eum qui ad aram sacrificaturus accesserat Quod si ante adventum Christi circa Deum colendum idola spernenda haec praecepta servata sunt QUANTO MAGIS post adventum Christi servanda sunt c. Et cum ille passus sit pro alienis peccatis muliò magis pro peccatis suis pati unumquemque debere From which place Jacobus Pamelius in his Annotations on this Chapter Annot. 27. and Bellarmin de Laicis l. 3. c. 21. inferre the lawfulnesse of putting not onely Idolaters but Hereticks also to death under the Gospel and good reason for it if we beleeve Rhabanus Maurus for Haeretici quot erroribus tot Idolis sunt obnoxii Epiphanius Cyrill of Hierusalem and Others record and approve the punishment of Manes the Heretick who had his skin flead off from his body and then was cast unto and devoured of Dogs Saint Jerom records and approves the edicts of the Christian Emperour Quae de Alexandria Aegypto Origenistas pelli jubent and against Priscillian the Heretick Qui SECULI GLADIO totius Orbis Auctoritate DAMNATUS EST And in his Commentary on Galat. 5. I would they were cut off that trouble you he writes thus Certè nullam puto inveteri Lege iam trucem tam cruentam in aliquos esse sententiam quàm utinam abscindantur qui vos perturbant Si putant sibi hoc prodesse non solum circumcidentur sed etiam abscindantur si enim expoliatio membri proficit multò magis ablatio with whom Primasius and Claudius Altisiodorensis concurre in terminis in cap. 5. Epist ad Galat. Saint Chrysostome though he seems unwilling to have all Hereticks slain and put to death Si enim morte plectarentur Haeretici atrox profectô irreconciliabile bellum universo terrarum Orbi esset inserendum their multitude being then so great dispersed over the whole world yet he addes even from the Parable of the Tares it selfe Non autem prohibet Dominus quo minus impudentem Haereticorum audaciam SUFFRENEMUS SIMUL ET RESTRINGAMUS verum ne vita prorsus exigamus And in his 47. Homily on Matthew he addes Non prohibet autem Conciliabula Haereticorum DISSIPARE ora obstuere libertatem loquendi concidere verum interficere trucidare With whom Euthymius accords both of them agreeing That where Hereticks who are Tares cannot be plucked up without danger to the Wheat and orthodox Christians there they are not to be put to death but when and where there is no such danger they may be executed even be death This was Saint Augustines opinion at first That Hereticks were not to be punished by the Secular Magistrate nor put to death which upon consideration he afterwards retracted asserting at last Both the utility and necessity of the Magistrates Coercive power and justifying the Emperours Lawes and procéedings against them even unto death it selfe though to avoid the censure of cruelty he sometimes intercedes for the sparing of the lives even of those Hereticall Donatists who had murdered some Orthodox Ministers and Christians out of a misguided Zeale and offered violence to their persons houses goods and most justly deserved to be punished with death as he acknowledgeth This opinion of his even for the capitall punishing of Hereticks you may read at large in his lib. 1. contr Epist Parmeniani cap. 7. Tract 11. in Joan. where he thus writes Mirantur quia commoventur potestates Christiane adversus detestandos dissipatores Ecclesiae Si non ergo moverentur quomodo redderent rationem de imperio suo c. Videtis qualia faciunt qualia patiuntur occidunt animas affliguntur in corpore sempeter las mortes faciunt ET TEMPORALES SE PERPETI QVERVNTVR c. Cyrill Archbishop of Alexandria in his 20. Epistle determines thus concerning the Heresie and Blasphemy of the Heretick Nestorius to whom he held it very dangerous to indulge a Pardon Si enim qui vel unam contra Religiosissimos Christi aman●i●simos Reges nostros blasphemam ausus fuerit emittere vocem meritò quam leges praescribunt patitur indignationem NON MAGIS IMPIVS ILLE EAM PATIETVR qui sacrum nostrum mysterium universum subvertit Dispensationem è medio tollit quam sanctus benignus Dei Patris unigenitus Filius homo fieri dignatus nostri gratia adimplevit ut nos omnes servaret

to punish and put to death obstinate Hereticks affirming That this is the unanimous opinion of all Catholicks And he there solidly answers the severall objections made by Anabaptists and others to the contrary quoting Master Calvin Aretius and Beza as concurring in opinion with him herein But passing by all these with other Romani●●s whose long continued daily practise in putting such to death and burning them to ashes whom they condemne for Here●●cks is an unanswer b● evidenc● of their opinions herein I shall proceed to the Resolutions and Judgments of such Protestant Churches in their publick Confessions and learned Protestant Writers of chiefest note from the very glimmerings of Reformation untill this present which will be more p●n●●rous and prevailing with our Opposites and Sectaries who commonly slight Antiquity and now all other Authors as of small or no account then any other Authorities and I presumewill give good satisfaction to all ingenuous Readers but I am certaine will overballance Master D●s pretended Authorities to the contrary and put him to perpetuall silence I shall begin with the Confessions of whole reformed Protestant Churches and then passe unto their Writers The Reformed Churches of H●lvetia in their former Confession resolve thus Seeing every Magistrate is of God his chiefe Du●y consisteth in this To d●s●nd Religion from all blasphemy and to promote and put it in practice as much as in him lieth and to judge the people according to just and divine Lawes and to punish the Offenders according to the quantity of the fault in their Riches Body or Life Which things when he doth he performeth a due worship or service to God And in their later Confession chap. 30. of Magistracy The Magistrates chiefest duty is to procure and maintaine peace and publick tranquility which doubtl●sse he shall never doe more happily then when he shall after the example of most holy Kings and Princes of the people of the Lord advance the preaching of the Truth and of the pure and sincere Faith and shall ROOT OVT LYES and all Superstition with all Impiety and Idolatry and shall defend the Church of God For indeed we teach that the care of Religion doth chiefly appertaine to the holy Magistrate let him therefore hold the Word of God in his hands and LOOK THAT NOTHING BE TAVGHT CONTRARY THEREVNTO Let him draw forth the Sword of God against all Malefactors seditious persons Theeves Murderers Oppressors BLASPHEMERS Perjured persons and all those whom God hath commanded him to punish or execute LET HIM SVPPRESSE STVBBORNE HERETICKS which are Hereticks indeed who cease not TO BLASPHEME the Majesty of God and to trouble the Church yea and finally to destroy it We condemne the ANABAPTISTS who deny that any man can justly be put to death by the Magistrate c. The Confession of the Reformed French Churches resolves That God hath therefore delivered the Sword into the hands of the Magistrates that Offences may be punished not onely those which are committed against the second Table but also against the first c. The Confession of Belgia determines That it is the duty of Kings Princes and Magistrates to endeavour that the Ministry may be preserved that all Idolatry and counterfeit worship of God may be cleane abolished that the Kingdome of Antichrist may be overthrowne and the Kingdome of Christ enlarged c. Wherefore we condemne the Anabaptisis and all those troublesome spirits which reject the higher Powers and Magistrates overthrow all Lawes and Judgments c. which God hath appointed among men for honesties sake The Confessions of Auspurge Basill Bohemia Scotland determine the like as you may there read at large I shall adde some few forraigne Protestant Authors of chiefest note to these Confessions Marsilius Patavinus a great opposer of the Popes usurpations asserts That although the Pope Prelates and Clergy men have no coercive power to compell Hereticks and Schismaticks to beleeve and embrace the Gospel or to constraine men to keep the precepts of the Evangelicall Law Yet Christian Emperours Kings Magistrates may by their humane Lawes punish imprison fine banish Hereticks and that it belongs properly to them not to Priests to punish and condemne Hereticks concluding thus Quod poenas personales atque reales Haereticis infligere ipsasque exigere sibique applicare LICITE POSSUNT ET SOLEBANT PRINCIPES sivè legislatores humani Henry Bullinger Decadis secundae Sermo octavo prapounding this Question then in controversie An liceat Magistratui sua potestate subjectos punire Religionis vel contemptae vel contumeliis effectae gratia Resolves it thus In personis igitur magna est diversitas Sunt enim antesignani duces pervicaces in erroribus qui audaces sunt Hypocritae loquaces ideò ad seducendum appositissimi ipsi quidem sine emendatione in propriam ruentes perniciem alios secum pertrahent Et hi MODIS OMNIBUS SUNT COERCENDI veluti Ecclesiae pestes ne contagio ipsorum seu cancer serpat latius Sunt deinde seducti quidem damnati ab alijs qui errant sed non malitià nec pertinaciter sed resipiscunt in tempore Hos non oportet damnare protinus sed orare Dominum ac sustinere errantesque spiritu lenitatis mansuetudinis erudire donec redeant ad mentem meliorem Porro in erroneis Dogmatibus alia alijs sunt graviora Sunt quaedam adeò Blasphema impia indigna ut ne audiri quidē ne dum ferri possint sunt quae directè palam tendunt in subversionem Reipublicae nisi in tempore sopiantur Oportet autem Scripturis ●anifesta veritate evincere illa quae in accusationem veniunt esse talia qualia dicuntur Comperta veritate productis apertis testimonijs Scripturae licebit in blasphemos eversores Ecclesiae Reipublicaeque gravissimè animadvertere Sed levior mitiorque poena decernatur contra errantes in levibus non in capitalibus erroribus Nam errant quidam sed ita ut horum erroribus Deus non blasphemetur Ecclesia consistat Denique ipsa non interturbatur Respublica Ubi rursus occurrat illud Apostoli Alter alterius onera portate Item infirmos in fide suscipite non ad dijudicationes disceptationum Jam in suppliciis poenis insigne est discrimen Pertinaciter errantes alios secum in errores abducere inque erroribus retinere nitentes blasphemi perturbatores imò subversores Ecclesiarum JURE CAEDI POSSUNT ideò tamen capitis supplicio non protinus afficiendus est omnis qui errat Et quae minis increpationibus curari possunt non debent acerbioribus elui puniri Modus in re qualibet optimus est Est multa pecuniaria sunt CARCERES in quos concludi possunt ne alios inficiant qui veneno pravae doctrinae fidei corrupti sunt Sunt ALIAE CORPORUM AFFLICTIONES quibus coercentur errantes ut minus noceant

whom the offence commeth Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maimed rather then having two hands or two feet to be cast into everlasting fire c. If then the necessity of offences and impossibility but that they will come doth not excuse those by whom they come either from Woe Punishment or Hel-fire it selfe by Christs owne resolution and therefore we must cut off a right hand a right foot and pull out a right eye in case they offend us to preserve the whole body from hell and destruction then by the same reason the necessity of Heresies and Schisms will neither excuse nor exempt Hereticks nor Schismaticks from temporal or eternall Woes punishments or from being cut off and rooted out when incurable or incorrigible to preserve the whole body of a Church from infection and ruine IV. If this be no good Argument or consequent as all will grant There is a necessity that the earth by reason of Gods curse upon it should bring forth Bryars Thornes and Weeds which will and doe alwayes spring up in our Gardens Grounds and among our Corne Gen. 3. 17 18. Mat. 13. 25 26 c. Heb. 6. 7 8. Ergo we must not weed nor pull up such Thistles Bryars and Weeds out of our Gardens Grounds Corne but suffer them to grow without controll Nor this Foxes Wolves Beares and other Beasts of prey doe by a naturall instinct and necessity devour and pray upon Lambs Sheep and other Cattle therefore it is unlawfull to chase them away from the Sheep Heard Poultery or kill them for devouring them or to kill or drive away Rats Mice or Vermine from our Corne on which nature teacheth them to feed to preserve their lives Then certainly the Objection by like reason must be as absurd incoherent as these Arguments though there were a necessity of Heresies and Schismes V. Admit there were a necessity of Heresies and Schismes in generall yet there is no necessity that such or such a particular Heresie should spring up or that such a particular person should either be an Heretick or Schismatick and if any be such it is from their owne free choyce or love of Error and through their owne default not any inevitable necessity imposed on them by God therefore they may be justly punished for it both temporally and eternally as well as those who crucified Christ in pursuance of Gods owne Councell and Decree which neither mitigated nor extenuated their voluntary sin Act. 2. 22 23 58 ch 4. 26 27 28. 1 Thes 2. 15 16. VI. The necessity of Heresies and Schismes did not prohibit nor restraine Paul himselfe from smiting Elymas the Sorcerer with blindnesse Acts 13. 6 to 13. nor from delivering Hymeneus and Philetus who denying the Resurrection and subverted the faith of some to Satan ● Tim. 1. 19 20. 2 Tim. 2. 17 18. nor from casting out the incestuous Corinthian 1 Cor. 5. 5. nor from wishing those that troubled the Galathians to be cut off Gal. 5. 21. nor from opposing Schisme and Schi●maticks 1 Cor. 1. 8 to 17. Rom. 16. 17 18. 1 Tim. 4. 1 2 ● 2 Tim. 3. 1 to 7. Tit. 3. 10 11. Therefore it can no more exempt them from temporall punishments by the civill Magistrate then Ecclesiasticall by Church-Officers and the Apostle Paul himselfe Finally the contingent good which Hereticks and Schismaticks sometimes doe to those that are approved doth no wayes plead for their toleration or impunity because it is contingent Al Heresies and Schismes are in their owne natures evill dangerous destructive pernicious If Gods over-ruling providence turnes them to good to some yet they are dangerous and pernicious to most and therefore deserve both suppression and punishment by Gods own expresse precept Jude 3 4 c. Rev. 2. 13 4 115 20 21. 2 John 9 ●0 11. Rom. 16. 17 18. 1 Tim. 1. 19 20. The Devill himselfe and his malice is sometimes an accidentall occasion of good to the Saints yet they must resist him stedfastly else he would devour them James 4. 7. 1 Pet. 5. 8 9. Eph. 6. 12 13. So ill humours diseases casually doe the body good sometimes but it is by purging of them out with Physick and Phlebotomy else they will become mortall so it is with Heresies and Schisms they will prove damnable and pernicious if not purged out of the Churches body All which considered the Argument from this objected Text will prove a meer inconsequent and absurdity As for the other Objection which the Independents and Sectaries of late cry up That no man now is guided with an infallible Spirit so as insallibly and certainly to define what is Heresie and Blasphemy what not Therefore men are not to be capitally punished for Heresie or Blasphemie They might adde by the like reason not for any other crime I answer briefly because answered at large by Master Beza heretofore and by Master Edwards now in his Treatise against Toleration and elswhere touched upon here but fully refuted in my Truth triumphing over Falshood pag. 152 to 156. First that this Objection proves our Sectaries and Independents who object it meere Nullifidians who beleeve not the very Principles of Religion with an infallible certainty of falth as indubitable Truths but onely as probable Tenets which may be false as well as true in which they are worse then Papists who though they plead for doubting of their owne salvation yet they doubt not at all of their Religion though erronious Yea worse then the veriest Turks and Pagans who beleeve their Idolatrous Religions to be infallibly true Secondly I wonder how these Objectors dare professe or embrace any thing in Religion which they beleeve not certainly to be an infallible truth since whatsoever is not of faith is sinne and he that doubteth is damned Rom. 14. 23. or how they can with comfort suffer for it Thirdly we have the true reason of our Sectaries and Independents ficklenesse and daily changes from one opinion to another till they become flat Schismaticks or Atheists because they beleeve nothing with certainty Fourthly we have here an infallible evidence that they are neither good Saints nor Christians much lesse the onely Saints and anointed ones as they stile themselves since the Saints are all rooted grounded in the true Christian Faith and led infallibly into all divine Truths necessary to salvation which they both beleeve and have been taught Col. 2. 7. 2 Pet. 1. 12 19. Ephes 3. 17. 18. chap. 4. 14 15 1 Cor. 15. 58. Luke 1. 1 2 4. James 1. 6 7 8. 1 Cor. 16 13. Phil. 1. 27. chap. 4. 1. John 15. 13. ch 8. 32. ● Tim. 4. 3. Fiftly there are some Principles in Divinity which all true Saints and Christians infallibly beleeve and know both concerning God the Father Christ the holy Ghost the divine Attributes the sacred Scriptures and