Treatise of Divinity, Prologue
PROLEGOMENA.
HEBR. 6. 1.
THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine mysteries from v. 11. to the end. He tels them they were dull of hearing, and that their ignorance was affected; they might for their time and means have been teachers, and yet now they must be taught; and (which is strange) the very principles of the word of God. Here in the beginning of this Chapter he earnestly exhorts them to encrease both in knowledge and obedience.
Leaving) The Apostle alludes to men running a race, they leave one place and goe on forward; we must leave the principles of Religion, that is, not sticke there, but passe on to a greater perfection. The Apostle hath reference to the Schooles of the Jewes where hee was trained up; there were two sorts of Schollers, 1. Punies or petties, 2. Proficients, Perfectists. Six principles are named, as so many heads and common places of the ancient Catechisme; not but that there were many other ne…ary principles; yet they might be reduced to …:
… Two maine duties, that is, 1. the doctrine of repentance from dead workes, that every man is dead in sinne by nature, and therefore had need to repent. 2 The doctrine of faith in God.
2 Two meanes. 1 The doctrine of Baptismes, by which in the plurall number he meanes both the Sacraments; and also the inward Baptisme of Christ, and that outward baptisme of John, that is to say, of the Minister, though some*Apostolus baptismorum meminit, qui… ad statos inter veteres baptismi dies alludit, Paschae nimirum & Pentecostes, ubi plures simul baptisari consueverant, vel quia de plurium baptismo simpliciter loquitur. Spanhemius. refer it to the set times of Baptisme. 2 The imposition or laying on of hands, that is by a trope or borrowed speech, the ministery of the Church upon the which hands were laid, not the Sacrament of Confirmation, as a Lapide expounds it.
3 Two benefits. Resurrection of the dead, that the same numericall body shall rise againe; and eternall judgement, so called metonymically, because in that judgement sentence shall be given concerning their eternall state either in weale or woe.
Not laying againe the foundation) Three things are required in a foundation. 1 That it be the first thing in the building. 2 That it beare up all the other parts of the building 3 That it be firme and immoveable. Simply and absolutely in respect of all times, persons, and things, Christ“Dr Field of the Church, l. 5. c. 22. Esay 28. 16. 1 Cor. 3. 11. onelyonly is the foundation upon which the spirituall building of the Church is raised. The first principles of heavenly doctrine are named here a foundation, because they are the first things which are knowne, before which nothing can be known, and because upon the knowledge of these things all other parts of heavenly knowledge doe depend. The Apostles are also the foundation of the Church,*Quod est ab ipsis positum & praedicatum. Jun. ad Bellarm. cont. 3. l 3 c. 23. The Prophets… and Apostles are not fundamenta fundantia, but fundata, such foundations as themselves had a foundation, even the Lord Christ; the ground of a Christians faith is Thus saith the Lord, thus it is written. Ephes. 2. 20. Rev. 21. 14. in three respects. 1 Because they were the first which founded Churches, and converted unbelievers to the faith. 2 Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived, is the rule of faith to all after-commers. 3 Because they were Heads, Guides, and Pastors of the whole universall Church.
The Proposition or Observation which ariseth from these words thus opened, may be this.
The Principles and Foundations of Christian Religion must be well laid.The Observation. Or thus, Catechizing and instructing of the people in the principles of Religion is a necessary duty to be used.
The Apostle illustrates this by a comparison, first from Schooles; secondly, from building, the foundation must be first laid.
The excellent definition of catechising which the Apostle here gives,Sermo qui …udes in Christo inchoat. yeelds us two good proofes of its necessity.
1 It is the doctrine of the beginning of Christ,Fundamenti vocabulum est metaphoricum, ab aedificantibus sumtum, atque denotat illud totius structurae firmamentam in im… posi um, qu… sustentatur aedificium quóque subd…cto corruit protinus, & in frusta dilabitur. by some rendred not unfitly for the sense which gives beginning in Christ.
2 It is a foundation which beares up all the building, (without this, preaching is to no purpose) which though it makes the least shew, yet it is of greatest use; it establisheth men, and keepes them firme from wavering.
3 This course is most agreeable, 1. To Art; all Arts proceed from principles. Physitians have their principles, Lawyers their maximes, Philosophers their chiefe sentences.Davenant. adhort. ad pac…m. Eccles. c. 2. 2 To nature, which first formes the vitall parts, then the more remote. 3. It is sutable to reason. Principles are, 1. easiest in themselves. 2. Facilitate other matters. 3. Are the most necessary doctrines of all the rest, they beare up all the rest. 4. Are of continuall and constant use; Prin…ipia sunt minima quantitate, maxima virtute.
4. Gods order and practise hath been still to lay principles; things might easily passe from one to another at first, they lived so long. Cains and Abels sacrificing is an evidence of catechising before the flood; there was no word written then, therefore it is like their fathers taught them. It was practised by Abraham, Gen. 18. 19. the fruit of which observe in his sonne, Gen 24. 63. and servant, Gen. 12. 26. God himselfe writes a Catechisme for the Jewes, describing a short compendium of religion in the two authentique tables of the Law.1 Sam. 1. 25. Hannah delivered Samuel to Eli his instructor so soon as he was weaned. Jehoida taught the young King Jehoash; David and Bathsheba practised it, 2 Chron. 28. 8, 9. Psalm 34. 11. Prov. 4. 4. & 31. 1. and Salomon himselfe seeme to give that precept out of the experience of his owne most excellent education.Prov 2… 6. See Prov. 6. 22. Prov. 31. 26. which is meant chiefly of instructing her family. Teach a child the trade of his way, and when he is old he shall not depart from it; though himselfe scarce did so; and Eccles. 12. 23. he drawes all which he had said in his whole booke to two heads, Feare God, and keep his Commandements. Catechising was also practised by Christ and his Apostles, Luke 2. 46. Acts 22. 3. Heb. 6. 1, 2, 3. Christ at twelve yeeres old submitted himselfe to be catechised, Luke 1. 4. and allowed of Hosanna sung by children. He begins with regeneration to Nicodemus, and he drew the whole Law into two heads,Matth. 3 8. & 4. 17. Marke 1. 15. Matth. 22. 37. John and Christ preacht Faith and Repentance, and the ApostlesaActs 2. 5. 10. & 13. ch. and in their Epistles. after them. Theophilus was catechised Luke 1. 4. Apollos, Acts 18. 23. Timothy, 1 Tim. 3 15. 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a patterne of wholsome doctrine, which he cals*foreign, a word …orrowed from the making of an impression by a stamp or seale. John 21. 15. Acts 20. 20. a form of doctrine, Rom. 6. 17. and the analogy of faith, Rom. 12. 6. This duty principally belongs to Ministers, their Office is set down under the name of catechising, Let him which is catechised make him that catechiseth partaker, Gal. 6. 6. Ministers must plant and beget as well as increase and build up, feed the Lambs as well as the Sheepe; they are compared to Nurses, wise Stewards, skilfull builders; it must be performed by housholders also,Psalm 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whole Booke, of the Proverbs. Ephes. 6. 4. God chargeth parents to performe this duty, Deut. 6. 6, 7. Rehearse them continually, whet them upon thy children, often goe over the same thing as a knife doth the whetstone. They are bound to bring up their children in the nurture and information of the Lord; children were to be taught the meaning of the Passover, Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children. Christ instructed his Apostles, he taught them how to pray, he being the Master of the family, and they his family, as appeareth, because he did eate the Passeover together with them; and the Law appoints that every family should celebrate that feast together. The reason why God specifieth not this point in the masters duty, is, because if it be performed by the father, it shall be needlesse, seeing it is done to the masters hand; but if the father neglect it, surely the master which succeeds in the fathers roome, and hath his authority, must see it done. For as a father in Israel was bound to see his owne sonne circumcised, Gen. 17. 12, 13.so he was bound to see his servant circumcised; and if to circumcise him, sure he must as well make him as his child to know what circumcision meaned.Omnis Christi actio Christiani instructio. And what Christ did as a master of a family, that must every master of family doe, seeing we must be followers of Christ every one in his place; therefore every one must instruct his ignorant servants in the truths of Religion.
The Jewes did use catechizing; Cyprian saith Optatus exercised it at Carthage, and Origen at Alexandria, Clemens Alexandrinus had his paedagogus, Lactantius and Calvin their Institutions, Athanasius his Synopsis, Austin his Euchiridion, his bookes de doctrina Christiana, and de catechizandis rudibus.
Catechizing is institutio viva voce, a kind of familiar conference.Prov. 26. 6. The Hebrew verbe Chanach signifieth to instruct or traine up even from childhood; and to initiate or dedicate, from which word holy Henoch *Chanoc. Gen. 5. 18.had his name, importing nurture in the feare of God.foreign vox Graeca est, quam Latina Ecclesia prosua coepit usurpare. Martinius. Eusebius saith, one was set apart on purpose for this office in the Primitive Church, called the Catech st. Hinc Catechumini dicebantur qui Catechismum discebant, Catechistae qui Catechismum doc…bant. Dietericus. The Greeke word foreign signifieth to sound or resound as by an eccho, and is applied even by Heathen writers unto that kinde of teaching which is by word of mouth, sounding in the eare of him that is taught, and especially unto the teaching of the first rudiments of any science whatsoever, It signifieth any kind of vocall instruction, Acts 21. 21, 24. viz. that whereby the principles of Christian doctrine are made known unto the hearers, as Luke 1. 4. instructed or catechized, Gal 6. 6. taught, or catechised. See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19.
Catechizing is a plaine and easie instructing of the ignorant in the grounds of Religion,Catechizing what it is. Catechesis est elementaris institutio Christianae religionis viva docentis voce trad…ta, & à discentibus repetita. Altingius. or concerning the fundamentall principles, familiarly by questions and answers, and a spirituall applying the same for practice.
What ever the catechizing in the Primitive Church was in private, for the publique it seems not to have been Dialogue-wise*M. Pemble. by question and answer, but in a continued speech, with much plainnesse and familiarnesse.
Catechizing differs from preaching; preaching is the dilating of one member of Religion into a just Treatise;M. Greenham. catechizing is a contracting of the whole into a summe; preaching is to all sorts, catechizing to the young and rude.
Catechizing is,It is to be performed either by the Minister in publique, or the Governours in private, or some able body in their place. 1. plaine; that none might excuse themselves; that the most illiterate might not say at the day of judgement, O Lord, thy waies were too hard for us. 2 That the manner of the teaching might be sutable to the hearers. 3 That no Governours might pretend the difficulty of it. 2 Instructing, which implyeth that originall ignorance and blindnesse we were borne with. 3 It is such an instructing which is by way of distilling things in a familiar manner; our Saviour did not give the people whole Loaves, but distributed them by pieces. 4 Such an instructing as acquaints them with the meaning of things,*Verba Scripturae non sunt verba legenda, sed vivenda, said Lu…er. and spiritually applyes the same for practice. It is not enough to say the Creed and Lords prayer, but to understand the sence and apply it to practice. 5 An instruction by way of question and answer, which is thereby made more plaine and familiar.
The exercise of catechizing hath been proved to be most ancient, and very necessary and usefull; and therefore it should be alwaies continued in the Church, 1 Because there will alwaies be found Babes which stand in need of Milke, not being able to beare strong meate. 2 Because as no building can stand without a foundation, and none can be expert in an Art except he learne the principles thereof: so none can have sound knowledge in Divinity, except he be trained up in the grounds thereof.
The best way to performe this exercise, is,
1 By short questions and answers, the Minister demanding the question, the people answering.
2 It must be done purely, … Cor. 2. 4.
3 Plainly, 2 Cor. 3. 2. Heb. 5. 11.
4 Soundly, Titus 2. 7.
5 Orderly.
6 Cheerfully and lovingly, 2 Tim. 2. 24. praising the forward, encouraging the willing, patiently bearing with all, admonishing such as are unruly. Amesius his Christianae eatechesios Sciagraphia is usefull this way, and Nowels catechisme in Latine; in English there are Bishop Vshers, Mr Baines, Master Cartwrights, Mr Balls Catechismes, and Mr Crookes Guide.
Here is a fault that both teachers and hearers must share betweene them;Consectaries of reproofe. Ministers doe not teach principles sufficiently, happy is that man which can say with Paul, I have kept backe nothing that was profitable. 2 Those are to blame which will not be taught, children and servants which are stubborne and unwilling to be catechized; some say they are too old to learne; but are they too old to repent and be saved? some say they are past principles, they are not now to be grounded; but we may say with the Apostle, Whereas they ought to be teachers, they had need themselves to be taught. Such people rebell against their Minister or Master, whose duty it is to teach them, and God who commands it.
Let men be exhorted to practice this duty,2 Of Exhortation. Ministers, Masters, Parents; Schoolmasters teach the A. B. C. and the Grammer, suffer little children to come unto me.
Consider, 1. thou broughtst thy children into the world blind and deformed. 2 Thou canst not else have comfort in thy children or servants; many are crost in their family for want of this, and many at the gallowes will cry out, if they had lived where they had been instructed, they had never died a dogges death. Greenham saith, thy children shall follow thee up and down in Hell, and cry against thee for not teaching them. He that will not provide for his family (saith Paul) is worse then an Infidell; and he that will not teach them is worse then a beast. The old Nightingale*Ar…stot. de historia animalium, l. 6. c. 6. teacheth the young to sing, and the old Eagle her young ones to fly. Children ill brought up were devoured by Beares, to teach parentsaCaussins Holy Court eighth reason of his first book…., that since they have done lesse then Beares, who shape their whelpes by much licking and smoothing them (though Dr. Browne bL 3. c. 6. of his Enquiries.deny this,) they therefore by beares were bereft of them. Prov. 22 6.It is good therefore to season our children*Non minus placet Deo Hosanas pue…orum, quam Halleluiah virorum. The Holy Ghost hath composed some Psalms in Acrosticall verses according to the order of the Hebrew Alphabet (as 25, 34. 37, 119.) that parents might teach their children the first elements of Religion as well as learning. with wholsome truths betime; a vessell will long keepe the savour of that with which it is at first seasoned, and the devill will begin betime to sow his seed. Mr. Bolton upon his death-bead spake unto his children thus, I doe believe, saith he, there is never a one of you will dare to meet me at the Tribunall of Christ in an unregenerate condition.
It will be a great comfort to thee and benefit to them when they are instructed in the points of religion; if thy children die, yet thou mayst have great hope of them, when thou hast acquainted them with the principall grounds of religion. The Papists in the preface to the catechisme of the Councell of Trent, confesse that all the ground we have got of them is by catechizing, and let us looke that we loose not our ground againe for want of it. Julian himselfe could not devise a readier meanes to banish dEusebius Eccles. hist. l. 10. c. 32.Christian Religion, then by pulling down the Schooles and places of educating children. Egesippus saith, that by vertue of catechizing there was never a Kingdome but received alteration in their heathenish religion within forty yeeres after Christs passion.
All ignorant persons though they be growne in yeeres must be willing to be instructed and catechised. See M. Pembles Sermon of ignorance. Luke 1. 5.See Esay 27. 11. 2 Thess. 1. 8. Theophilus a Noble man and of ripe yeeres was catechized, as the Greeke word shewes;Jerem. 10. 25. ignorance bringeth men to the very pit and gulph of destruction, Hos. 4. l. and v. 14. 1. Pet. 3. 15. Christians should be ready to give an answer to every man which doth aske them a reason*Heb. 5 13. One being examined, affirmed blindly that none had died or should die for him. Another, that the Sunne shining in the firmament was the Sonne of God that died for him. of the hope which is in them; the foundation is that which is first and surest laid, and hath an influence into all the building. The Scriptures are fundamentum quo, the fundamentall writings which declare the salvation of Chistians, John 5. 39. Christ fundamentum quod, the fundamentall meanes and cause which hath purchased and doth give it, John 4. 42. TheaThe Papists make the Pope their personall foundation. person we must build on is Christ, 1 Cor. 3. 11. He is called the foundation of foundations, Esay 28. The doctrinall foundation is the written Word of God, which is not onelyonly the object and matter of our faith, but the rule and reason of it. Hold Christ as your Rock, build on him, the Scripture as your rule and the reason of your believing; this is generall, there are some particulars.
1 Some things are simply necessary;See D…. Field of the Church, l. 3. c. 4, and M. Rous his Catholique Charity, Chapters 10, & 11. It were a notable worke for one to determine this, how much knowledge were required of all, 2. not absolutely necessary. Some make the foundation too narrow, some againe too wide; some say that if a man meane well and goe on according to the light he hath,Some dislike the beginning of the Ath… nasian Creed, Whosoever will be saved, &c. Fundamentalem articulum habendum sentio, qui ex voluntate De… revelantis ad salutem & aeternam beatitudinem consequendam est adeò scitu & creditu necessarius ut ex illius ignoratione, ac multo magis opp…gnatione, aet…rnae vitae amittendoe man…festum periculum incurratur. Davenant. de pace Ecclesiastica. About fundamentall points there may sometimes arise such disputes as are no way fundamentall. For instance, that God is one in Essence, and three in Persons, distinguished one from another; that the Sonne is begotten of the Father, that the ho…y Ghost is the Spirit of both Father and Sonne; that these three persons are coeternall and coequall, all these are reckoned in the number of Fundamentals: but those School-nieities touching the manner of the Sonnes generation and the procession of the holy Ghost, are not likewise fundamentall and of equall necessity with the former. …, Davenants opinion of the Fundamentall points of R… ligion. though he know not Christ, he shall be saved: others say, that all are bound to know distinctly the Articles of the Creed.
Fundamentall truths are all such points of doctrine which are so plainly delivered in Scripture,Certa semper sunt in pa…cis, saith Tertullian. Certaine and undoubted truths are not many, and they are such as may be delivered in a few words. that whosoever doth not know or follow them shall be damned, but he that doth know and follow these (though erring in other things) shall be saved.
These points (said a reverend Divine now with God) are twelve; three concerning God, three concerning man, three concerning the Redeemer, three concerning the meanes of attaining good by this Redeemer.
Concerning God.
1 There is one God which is an Infinite, Perfect, and Spirituall essence.
2 This one God is distinguished into three persons or manners of subsistence after an incomprehensible way, which we believe but cannot perfectly understand. The Father begetting, the Sonne begotten, and the holy Ghost proceeding.
3 This one God, the Father, Sonne, and Holy Ghost, is the maker, preserver, and governour of all things, by his wisdome, power, justice, providence.
Concerning man.
1 That he was made by God of a visible body, and an immortall and spirituall soule, both so perfect and good in their kinds…, that he was perfectly able to have attained eternall life for himselfe, which was provided as a reward of his obedience.
2 That being thus made he yeelded to the temptations of the Devill and did voluntarily sinne against God in eating of the Tree forbidden, and so became a child of wrath and heire of cursing, an enemy to God, and slave to the devill, utterly unable to escape eternall death, which was provided as a recompence of his disobedience.
3 That he doth propagate this his sinfulnesse and misery to all his posterity.
Concerning Christ.
1 That he is perfect God, and perfect man, the second Person in the Trinity, who tooke the nature of man from the Virgin Mary, and united it to himselfe in one personall subsistence, by an incomprehensible union.
2 That in mans nature he did die and suffer in his life and death, sufficient to satisfie Gods justice, which man had offended, and to deserve for mankind remission of sinnes, and life everlasting; and that in the same nature he rose againe from the dead, and shall also raise up all men to receive judgement from him at the last day, according to their deeds.
3 That he is the onelyonly sufficient and perfect Redeemer, and no other merit must be added unto this, either in whole or part.
Lastly, concerning the meanes of applying the Redeemer, they are three.
1 That all men shall not be saved by Christ, but onelyonly those that are brought to such a sight and feeling of their owne sinfulnesse and misery, that with sorrow of heart they doe bewaile their sinnes, and renouncing all merits of their owne, or any creature, cast themselves upon the mercy of God, and the onelyonly merits of Jesus Christ, which to doe is to repent and believe, and in this hope live holily all the remainder of their life.
2 That no man is able thus to see his sinnes by his owne power, renounce himselfe, and rest upon Christ, but God must worke it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them.
3 That for the working of this faith and repentance and direction of them in a holy life, he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit, all things necessary to be done or believed to salvation, and hath continued these writings to his people in all ages.
Observe those places Acts 15. 11. 1 Tim. 1. 15. Let a man hold this, that there was nothing but death in the world till Christ came, and that he is come to save horrible sinners, John 17. 3. Secondly, there is a practicall place,As there are in points of faith, fundamentall Articles, so there are in points of practice fundamentall duties. M. Raynolds on 14 of Hos. 2, 3. Titus 3. 8. Let us 1. See our selves dead without Christ, and wholy trust in him. 2. Let us be exemplary in our lives and conversations. There are other Fundamentals which are onelyonly comparatively necessary, that is expected from one man which is not expected from another; and more from those that live in the Church. Have these six principles of the Apostle not onelyonly in your heads, but hearts. 1. That a man is dead in himselfe. 2. That his remedy lies out of himselfe. 3. Know the doctrine of the Sacraments. 4. The Word of God. 5. Have some apprehension of the life to come. 1. That there is a passage from death to life. 2. That there is a fixed and irrevokable estate after this life. Hold the doctrine of faith so, that Christ may live in you, and you be delivered up into that forme of doctrine, lay hold on life eternall.
Secondly, there are some particular principles. There is a naturall light and supernaturall. The light of nature teacheth some principles: That, you must doe as you would be done by, that no man hates his owne flesh, that one must provide for his family, that there is a God, and one God, that he is to be honoured and reverenced above all.
2. Supernaturall, Let all our actions be done, 1. in love, 2. in humility, 3. in faith, 4. in God; this the Gospell teacheth.
Shew your selves Christians in power,Corrolaries. go beyond the Heathen in practising the good rules of nature. 1. Be carefull to make a wise choice of principles; one false principle admitted, will let in many errors; and erroneous principles will lead men into erroneous practises.
2. Labour to act your principles, if you captivate the light, God wil put it out.
3. Be sure you worke according to your principles; we pitty another in an errour when he follows his principles.
Here is an apology for those teachers which tread in Pauls steps, are carefull to lay the foundation well. It was the observation of our most judicious King JAMES, That the cause why so many fell to Popery, and other errours, was their ungroundednesse in points of Catechisme.
How many wanton opinions are broached in these daies? I wish I might not justly call them Fundamentall*Haeresis est pertinax defensis e…rorl… in fide, opinionem aliquam pugnantem cum fundamento ejus ponentis. Voet. There are damnable heresies, 2 Pet. 2, 1. and errors that are capitall, not holding the head, Col▪ 2. …. errours. Some deny the Scriptures, some the Divinity of Christ, some the immortality of the soule.
Errours are either*Vide Altingii loc. commun. parte 2. 262. Non omnis error est haeresis sed illa tantum quae est contra fundamentum aut in fundamento fidei, & pertinaciter defenditur. Voetius. …erem. 9. 5. contra against the foundation, which subvert the Foundation, as that of the Papists who deny the al-sufficiency of Christs once suffering.
2. Circa about the foundation, which pervert the Foundation, as the Lutherans opinion of the ubiquity of Christs body.
3. Citra meerly without, these divert the foundation, as in the controversies of Church-government, whether it be Sociall or Solitary; this strikes not at the Foundation. Laurentius saith the Apostle, 1 Cor. 3. 11, 12, 13, 14, 15. speakes not of Hereticall Teachers, and those which erre in fundamentals, but of those which erre in lighter matters, because he saith of both, that they build upon one and the same Foundation, Christ.
We should contend for a known Fundamentall necessary truth, Jude 3. the common faith; not every opinion entertained on probable grounds.
It is a great question in Divinity
An Magistratui Christiano liceat capitales poenas de haereticis sumere.
Whether Heretickes are to be punished by the Christian Magistrate with death?
The Papists say,Bellarm. Tomo 2. l. 3. c. 21. Thomas Aquinas p…rt. 2. quaest. …decima, Articulo tertic. Haeretici qua Haeretici comburendi, That Hereticks for Heresie sake, though they doe not trouble the State, ought to be put to death.
Luther doth not approve of the capitall punishment of Heretickes, especially for the pernicious sequell of it among the Papists against the Protestants. He thinkes it better that they be banished. The present Lutherans hold the same almost concerning that question.Vide Gerhardi loc-commun de magistratu. Meisner doth distinguish between haereticus simplex, and haereticus seditiosus ac blasphemus, these last he saith may be punished with capitall punishments.
The Socinians (being themselves the worst of Hereticks) would have no outward forcible restraining of any errour, though never so grosse and pernicious.
For the Protestants, heare what Zanchy saith, Omnes fere ex nostratibus hujus sunt senten…iae, quod ha…retici sint gladi puniendi. Zanchius tom… secund… Miscellin Cap. de Magistratu.Beza hath written a peculiar Tract de Haereticis a ma…istratu puniendis. Calvin also hath written aureum librum (as Beza cals it) of this very argument.A…tius hath written the H…story of Valmitius Gentilis put to death at Berne.
We doe deservedly condemne the cruelty of Turkes and Papists, which goe about by force alone to establish their superstitions. The Church of Rome and the Pope will judge what Heresie is,There was a Statute against Lollards in England, and Hugonots in France. and who is an Hereticke, and they appropriate to themselves the name of Catholiques, and all such as dissent from them must presently be pronounced heretickes.
Because Heresie is not easily defined (as Austin saith▪ Haeretitus ego…tion, & tu mihi.and because faith should be perswaded not compelledSee the Statute 10. ot Q Eliz. c. t. We conceive that all faire means should be fir…t used to convince men of their errours and discover the danger of them; and that be termed Heresie which indeed is so; Therefore we will premise some things concerning the nature and danger of Heresie, before we speake partcularly of the punishment of heretickes.
Chillingworth thus defines Heresie:Propriè Heretici vocantur qui ea pertinaciter: rejiciunt, quae in Satris, Scripturu docentur. Dav. de judice controver. It is (saith he) an obstinate defence of any errour against any necessary▪ Article of the Christian faith. Two things must concurre (say some) to constitute an Hereticke. 1. Error in fide, 1 Tim. 1. 19. 2 Pertinacia, Titus 3. 10. Errare possum, Haereticus esse nolo.Haeresis est error pugnans cum fundamento religionis Christianae, isque pertinax. Al…ingius Tomo secundo Problem Theol. par…e 2. Prob. 14.
Dr Field *Lib. 3. of the Church, c. 3. See Dr Prideaux his sermon on … Co…. 11. 19.thus describes the nature of Heresie. Heresie is not every errour, but errour in matter of Faith; nor every errour in matter of Faith; (for neither Jewes nor Pagans are said to be Hereticks, though they erre most damnably in those things which every one that will be saved must believe; and with all the malice, fury and rage that can be imagined, impugne the Christian faith and verity) but it is the errour of such as by some kind of profession have been Christians; so that onelyonly such as by profession being Christians, depart from the truth of Christian Religion, are named Heretickes.
Secondly, for the danger of Heresie. Heresie is a fruit of the flesh,Errours are practicall or doctrinall onelyonly, fundamentall or circa-fundamentall, or neither of the two. Gal. 5. 20 An Hereticke after the first and second admonition reject, Titus 3. 10. Heresie or false doctrine is in Scripture compared to*Arrius in Alexandria una scintilla suit. Sed quoniam non statim oppressus est, totum orbem ejus flamma populata est. Aquinas. Leaven, and to a Gangrene, for the speading and infectious nature of it. The Heresie of Arrius aSee M. Clarkes Sermons on Matth. 8. 13. and M. Cranfords Haereseomachia on 2 Tim. 2. 17.was more dangerous to the Church then the Sword of all the persecuting Emperours. We need not to aske whether he joyne obstinacy to his errour (saithbVbi supra. Dr Field) which erreth in those things which every one is bound particularly to believe, because such things doe essentially and directly concerne the matter of of our salvation, and he is without any further enquiry to be pronounced an Hereticke, and the very errour it selfe is damnable; as if a man (saith he) shall deny Christ to be the Sonne of God, coessentiall, coequall, and coeternall with his Father; or that we have remission of sinnes by the effusion of his blood.
They therefore who first hold pestilent Heresies; and secondly,Cum agitaretur de ista quaestione (An morte mulctandi & cogendi haeretici) in Synodo quadam Londini, & perrogarentur singulorū sententiae, surrexit quidam senex Theologus, atque hoc planum esse asserit ex ipso Apostolo. Haereticum hominem post unam aut alteram admonitionem devita. De vita inquit, ergo manifestum est haereticos istos homines post unam aut alteram admonitionem è vita tollendos, Eras. Annotat. in Tit. 3. who when before they professed the Christian Religion, and held the truth, have yet made a defection from the same, to such Heresies; and thirdly, who labour to infect others; and fourthly, being convicted doe yet obstinately persevere in them, and in the manner before mentioned; such are and ought (say some worthy Protestants) to be punished by the Christian Magistrate with death.
They reason thus from the Office of the Magistrate. Every Magistrate may and ought to punish offenders; and the more pernicious the offenders are, the more hainous ought the punishment to be.
That the Magistrate is both custos ac vindex utriusque tabulae, these two Scriptures doe plainly evince, For he is the Minister of God to thee for good: but if thou doe what is evill, be afraid, for he beareth not the sword in vain. for he is the Minister of God, a revenger, to execute wrath upon him that doth evil Rom. 13. 4. and 1 Tim. 2. 2. For Kings and all that are in Authority, that we may lead a quiet and peaceable life, in all godlinesse and honesty. and are urged by Calvin, Beza, and divers others, to this very purpose. For if (saith Beza) the Magistrate have not power over Heretickes, one of these two things must necessarily follow, either that Heretickes doe not doe ill; or, that what Paul speakes in generall must be restrained to a certaine kind of evill deeds,Rom. 13. 4. viz. to corporall sinnes.
From the 1 Tim. 2. 2. both Melancthon and Beza collect, that the Magistrate is constituted by God, not onelyonly a preserver of the second Table, but also and especially of pure Religion and the externall Discipline of it, and so a punisher also of the offences *Magistrates in the Scripture (in th… Hebrew) are called Masters of restraint. Qui non vetat peecare cum potest jubet. Seneca.against it.
For the inforceing of this Argument from these two Scriptures, these reasons may be added:
1 The sinnes against the first Table (Caeter is paribus) are greater then those against the second Table, and the Magistrate is more to respect the glory of God then the peace of the Common-wealth.
Heresies and corruptions in judgement are held by a Reverend Divine*Mr. Hildersham on Psalm …1. to be worse then corruptions in manners; his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly uncleane.
2. Errours and Heresies are called in Scripture Evill deeds, 2. Epist John 10, 11. and Heretickes Evill d…ers, Phil. 3. 2.
Divines generally hold,As all blasphemous Hereticks, Levit. 24. 16. so seducing H…reticks are to be put to de…th. that such who erre blasphemously are to be put to death, such as Arrius and Servetus in France.
One saith the Divell will thinke he hath made a good bargaine, if he can get an universall liberty for removall of the Prelacy.The whole 13 Chapter of Deutr…nomy is spent about the seducing of false Prophets.
That which Jerome wrote to Augustine, Quod signum majoris gloriae est, omnes Haeretici te detestantur, may be applyed to those of our times, who have been Champions for the truth, such evill doers will maligne them;Are not Moses morall Lawes of perpetuall equity, and therefore to be observed in all ages? Is blasphemy more tolerable in the new Testamen…? Mr. Cotton on 16 of Rev. third Viall. We are not obliged (saith Beza) to the Judiciall Laws, as they were given by Moses to one people, yet so far we are bound to observe them, as they comprehend that generall equity which ought to prevaile every where. but if they mannage well so good a cause, it will beare them out.