Golden Apples, Questions and answers · Pages 105-210

Golden Apples · Questions and answers · Pages 105-210

p. 105alſo: the woman Jeſabel taught, and ſeduced many. Tertullian tels us, that their women were audacious, even to admiration, they dared to preach, to diſpute, &c. Satan having long ſince found the uſefulneſs of that ſex for ſeduction, uſes their help upon all occaſions. Apelles diſperſed his Hereſie by the help of a woman [Philumene]. Montanus his by Maxilla, and Priſcilla, &c.

Thirdly, 3It may be aſcribed to the perſons that are ſeduced, who are expoſed to ſeduction.

1. Through their Simplicity, Ignorance, and Ungroundedneſs: when the foundation is not well laid, the building cannot ſtand long. A people ungrounded in the principles of Religion become an eaſie prey to Seducers, being like Children, &c. Eph. 4.14. The ſin … believe every word, Prov. 4.15. Sitty women are led captive, that are ever learning, but come not to the knowledge of the truth. 2 Tim. 3.6. Seducers are furniſhed with ſubtilty to deceive, and people prepared through ſimplicity to be deceived.

2. Through Curioſity, men are not content with ſound Doctrine, and old Truths: but Athenian-like, ſpend their p. 106time to tell, and hear ſome new thing, Act. 17.21. They have itching ears, and therefore heap to themſelves teachers after their own luſts, &c. 2 Tim. 4.3, 4.

Fourthly, 4It may be aſcribed to Gods Providence, juſtly permiting it to be ſo. And that,

1. As a Puniſhment for Luke-warmneſs, and want of love to the truth: when the light is undervalued, darkneſs is ſent in ſtead thereof. The Gentiles that held the truth in unrighteouſneſs, and delighted not to have God in their knowledge, God gave them over to a reprobate ſenſe, Rom. 1.28. They became fooles; their fooliſh hearts were darkened. Ahab hated Michaiah for ſpeaking the truth, and therefore a lying ſpirit was ſent into his Prophets to ſeduce him to his deſtruction, 2 Kin. 22. So Mich. 2.7, 12. Propheſie not, ſay they, They ſhall not propheſie, ſaith the Lord, but if a man walk in the Spirit, and lie, he ſhall be a Prophet to this people.

2. As a trial of thoſe that are ſound. 1 Cor. 11.19. There must be Hereſies amongſt you, that the approved may be made manifest. If they had been of us, they would have continued with us. The p. 107houſe founded on the rock, falls not. The riſing of Hereſie is a great trial. Deut. 13.1, 2. &c. The Lord your God trieth you, ſaith Moſes: and the prevailing of Hereſie is a greater: Its hard to ſwim againſt the ſtream. If Peter diſſemble, Barnabas is carried away with it.

Queſt. Queſt. How then may we prevent being enſnared by them.

Anſw. Firſt, Anſw. 1 Cleave to your own Miniſtry, (if godly) and wait upon thoſe whom God hath ſet over you. God gives us paſtors for this end, that we ſhould be no longer Children in knowledge, toſſed to, and fro with every wind of Doctrine, Eph. 4.14. God will bleſs, and make effectual his own Ordinance. Why ſhould we wander abroad to ſeek, when we have food at home? Why ſhould we withdraw our ſelves, ſeeing the mothers milk is moſt natural for the Infant? The ſheep that wanders, is in moſt danger of the wolfe. Change of diet is not wholeſome for the body, much leſs for the ſoul. Another man may have more gifts then thy Paſtor, but he hath not more love to, nor care of thy ſoul, then he that muſt give an account of it. Children p. 108that oft change their Maſters, ſeldom prove good Scholers, nor they ſolid, and underſtanding Chriſtians that oft change their Miniſters. How doth this ſuit with the Apoſtles Precept? Heb. 13.17. Obey them that have the rule over you, &c.

Secondly, 2Try all things: believe not every ſpirit; but try the ſpirits whether they be of God or no: for many falſe Prophets are come into the world, 1 Joh. 4.1. 1 Theſ. 5.17. Shall I (ſaith Athanaſius) believe unreaſonably? Shall I not ſearch what is poſſible, or profitable, or comely, or pleaſing to God, agreeable to nature, and conſonant to the truth, &c. But many will not take the pains to do it: we (ſay they) hear ſuch as are honeſt, and godly, &c. but will you not tell money after them, and weigh gold after them? And will you take their Doctrine upon truſt without trial? Others pretend want of skill, they cannot do it. But the moſt ſilly Creature, from the inſtinct of nature, knows wholeſome food from unwholſome, and art thou a man, a Chriſtian, a Profeſſor, and canſt thou not diſtinguiſh between light, and darkneſs? To what purpoſe ſerves the anointing that p. 109we have of God, 1 John 2.27, but to inform, and teach us about thoſe that would ſeduce us? warineſs is required in nothing ſo much as in matters of Religion, the rather becauſe ſome errors are ſo like the truth that they can hardly be diſtinguiſhed: bring them therefore to the touch-ſtone of the Scripture, and errors will be known from truth.

Thirdly, 3Avoid the perſonal Converſe with, and the congregational meetings of corrupt, and heretical perſons. In times of infection we not only uſe Antidotes, but ſhun infected perſons, and places. Hence Rom. 16.17. I beſeech you (Brethren) mark thoſe that cauſe diviſions, and offences contrary to the Doctrine that you have received, and avoid them. and 2 John 10, Bid not ſuch God ſpeed, &c. St. John would not be in the bath with Cerinthus the Heretick. Polycarp abhored conference with Martian, as the firſt born of the devil. Antonius deteſted communion with all ſuch as had corrupted the faith, and divided the Church. Can a man touch pitch, and not be defiled? May not Satan ſeiſe upon thee, finding thee amongſt his own, as he did upon that woman in the Theatre. He that would p. 110not be drawn away by the workers of iniquity, muſt hate the congregation of evil doers, Pſalm 26.4.

Mr. Cranfords Miſchief of Hereſies.

Queſt. Queſt. Seeing the Angel of the Church of Epheſus is commended for that he could not bear with them which were evil, Rev 2.2. who are thoſe evil ones that muſt not be born?

Anſw. Anſw. We muſt diſtinguiſh of evill men.

Firſt, 1Some are private, and cloſe offenders; others are publick and ſcandalous.

Secondly, 2Some are weak, and ſcrupulous; others are obſtinate and pertinacious.

Thirdly, 3Some are evil-doers, and evil practiſers only; others are evil Promoters and evil Plotters.

Fourthly, 4Some are ſeduced, and miſled, others are Seducers and Leaders into miſcheif.

Fifthly, 5Some are curable, and willing to be reformed, others are incurable, and hate to be reformed.

Now ſuch as are publick, and ſcandalous: ſuch as are obſtinate, and pertinacious; ſuch as are evil-plotters, and evil-promoters; ſuch as are Seducers, p. 111and Miſleaders; ſuch as are incurable, and hate to be reformed, theſe, and ſuch like ought not to be born. As for the others which are private offenders, weak, and ſcrupulous, or ſeduced, they being willing to be reformed, in ſome caſes (I ſay in ſome caſes) Juſtice may bear with them.

Queſt, Queſt. What doth not bearing with them import?

Anſw. Firſt, Not to bear, Anſw. 1 is not to like, or conſent to them.

Secondly, Not to countenance, 2or uphold them.

Thirdly, Not to allow, 3or grant them a toleration.

Fourthly, Not to hide, 4or conceal them.

Fifthly, Not to pity, 5or compaſſionate them.

Affirmatively, Not to bear, is,

1. To admoniſh, and reprove them.

2. To oppoſe, and reſiſt them.

3. To cenſure, and puniſh them.

4. To remove, and caſt them out.

5. In ſome caſes, to deſtroy, and cut them off, either by the ſword of the Law, or by the Law of the ſword. Thus we have it in the caſe of p. 112Enticers to Idolatry. Deut. 13. If thy brother, &c. entice thee ſecretly, ſaying, Let us go, and ſerve other Gods, &c. thou ſhalt not conſent to him, nor hearken to him, neither ſhall thine eye pity him, neither ſhalt thou ſpare, or conceal him, but thou ſhall ſurely kill him, i. e. after publick judgement: Thine hand ſhall be firſt upon him, &c. Thus David reſolves, Pſal. 101.8. I will early deſtroy all the wicked of the land, &c. And Solomon directs as high. Prov. 25.4.5. Take away the droſs from the ſilver, &c. Saint Paul reproves the Church of Corinth for holding Communion with the inceſtuous perſon, charges them to excommunicate him. verſe 13. himſelf could not bear falſe brethren; Gal. 2.5. To whom we gave place by ſubjection, no not for an hour. He wiſhes ſuch were cut off, Gal. 5.12.

Queſt. Queſt. What reaſons are there why ſuch perſons ſhould be dealt with ſo ſeverely?

Anſw. Anſw. 1 Firſt, Such evill perſons will not be long evill alone: unſound perſons endanger the ſound, as infected houſes do the Neighbour-hood. Nemo errat ſibi ipſi, ſed dementiam ſpargit in proximos: No man erreth to himſelf p. 113alone, but diſperſeth his madneſs amongſt others: therefore the Apoſtle compares ſuch to Leaven. 1 Cor. 5.6. and exhorts Timothy to ſ…un prophane, and vain bablings, i. e. prophane and vain bablers, For they will encreaſe to more ungodlineſs, and their words will eate, as a Gangrene, 2 Tim. 2.16, 17. This is oft urged as a reaſon why the Jews ſhould not mingle with the Canaanites: Exod. 23.32, 33. leſt they ſhould make them ſin againſt God: and when they did live with them, they ſerved their Idols, and were a ſnare unto them, Pſal. 106.34, 35, 36. Thoſe opinions, and innovations which at firſt, are begun by a few, and are hiſt at by many, grow ſuddenly into credit with moſt, and in time invade all.

Secondly, If we bear with ſuch, 2though we could eſcape their infection, yet we ſhall fall under the guilt of their ſins. We ſin in others while we ſuffer them to ſin; we commit all the evil which is in our power to hinder, if we hinder it not. Vitia aliorum ſi feras, facis tua. We become guilty of other mens ſins by not ſtoping, and reſtraining them; as we ſee in the caſe of Eli, 1 Sam. 3.13. He gave them fatherly adviſe, but he p. 114ſhould have uſed his Authority. When God cals his people out of Babylon, this is added as a reaſon, That ye be not partakers of her ſins, Rev. 18.4. which as it denotes danger of infection, ſo alſo danger of contracting guilt by not oppoſing, and proteſting againſt the Idolatry practiſed, and Hereſies there maintained.

Thirdly, 3If either of theſe ways we partake of their ſins, we ſhall alſo partake of their puniſhments: which is a further reaſon added for coming out of Babylon. Rev. 18.4. That ye receive not of her plagues: There is no ſafety of being near them that are under the curſe of God. Gen. 19.17. Num. 16.26. Depart from the tents of theſe wicked men, touch nothing of their's, leſt yee be conſumed in all their ſins. Prov. 13.20. A companion of fools ſhall be deſtroyed.

Fourthly, 4If God doth not puniſh them with ſuch wicked perſons, he uſually puniſheth them by them: If they be not ſcourged with them, they uſually become their ſcourges: eſpecially when for their multitude, or for fear of them, we bear with them. God to confute our policies, makes them p. 115both our burden, and our trouble. Joſh. 23.11, 12, 13. If ye cleave to the remnant of thoſe Nations, &c. the Lord will not drive them out, but they ſhall be a ſnare unto you, and ſcourges in your ſides, and thorns in your eyes, untill you periſh from off the land. Its better for us to take an example by the calamities which others have ſuffered for this fin, then to make one.

Fifthly, 5Not to bear with ſuch evil ones is a mercy, not only to the good, but to the evil: you cannot be more cruel to them, then by ſparing them. If Magiſtrates would be friends to ſuch, they muſt not let them alone, but wound them. Its the greateſt ſtroke, when God ſtrikes not, Iſa. 1.5. Hoſ. 5.11. Favours, and Compliance emboldens, and hardens ſinners, whereas reproof, and puniſhments may poſſibly reform, & heal them. It was Davids wiſh, Let the righteous ſmite me, &c. Pſal. 141.5. There is no ſtop in ſin; if they be let alone, they will grow worſe, and when they are at worſt, its worſt for themſelves. Is it not then a kindneſs to ſmite them? Its always a kindneſs offered, though often it be not a kindneſs not received. Paul is expreſs in a Prophetick Threat, p. 1162 Tim. 3.16. Evil men, and Seducers (that is, evil men who are Seducers, or amongſt all evil men, Seducers eſpecially) ſhall wax worſe, and worſe, deceiving, and being deceived: they cozen others, and the Devil cozens them. But if theſe men will not receive this kindneſſe of ſmiting to their amendment, it will be a kindneſſe to ſmite them even unto death, if they deſerve it. Seeing ſuch, as through the patience of God, ſo through the patience of the Magiſtrate in bearing, and forbearing them, do but treaſure up wrath againſt the day of wrath, &c. Rom. 2.5.

Object. Object. But, 1 Cor. 13.6. Love beareth all things?

Anſw. Anſw. 1 Firſt, Love indeed is the Badge of Chriſts Diſciples: It hath broad ſhoulders, and can bear much, yea, all things which conſiſts with love, but ſin doth not ſo: For love is the fulfilling of the Law: but ſin is the tranſgreſſing of the Law. Love can bear any thing that concerns the fulfilling of the Law, Gal. 6.2. but if any thing be a breaking of the Law, it cannot bear with that. It can bear wrongs, and injuries againſt it ſelf, but it cannot bear wrongs, and injuries done to God.

p. 117Secondly, 2Charity is not contrary to Juſtice: we may love the perſon, while we puniſh the offender: God puniſheth where he loves. Pſalm 99.8. Thou waſt a God that forgaveſt them, though thou tookeſt vengeance on their inventions. So a Magiſtrate may forgive where he takes vengeance.

Thirdly, Chriſt is all love, 3as well as all lovely: He is but love incarnate, and his love is made the pattern of ours: Walk in love, as Chriſt hath loved us, Eph. 5.2. Now Chriſt, though he came into the world to manifeſt his love to us by ſuffering, and dying for ſinners, yet could he not bear with ſo much as any one ſin of any one man, ſo as to countenance, or comply with it, much leſs to grant a tolleration to it. As full of love as he was, he would not bear with the Scribes, and Phariſees: He would not bear with Buyers, and Sellers in his Temple, but whipt them out. He would not bear with Peter himſelf in his folly, but rebukes him with, Get thee behind me Satan, Mat. 16.26. Chriſt in love bore all our ſins, but he will not bear with any: Let Magiſtrates not out-love their rule, and then bear as much evil as they can.

p. 118Fourthly, 4The love of our ſelves is the meaſure of our love to others: Mat. 19.19. Thou ſhalt love thy Neighbour as thy ſelf: But no man ought ſo to love himſelf as to bear with his own ſins: Holy ſelf-love caſts the firſt ſtone at a mans own ſin, therefore it cannot be love to others to bear them in evil: yea, indeed it is hatred in Gods account. Lev. 19.27. Thou ſhalt not hate thy brother in thy heart, but rebuke him, and not ſuffer ſin upon him.

Object. Object. But. Mat. 13.30. Chriſt ſaith, Let both grow together untill the harvest.

Anſw. Anſw. 1 Firſt, We may not argue from every particular in a Parable, but only from the general ſcope of it: Now the ſcope of the Parable is only this, to ſhew that good, and bad will be mixed together to the end of the world. It holds forth Gods good pleaſure to us, to which we muſt ſubmit, not a pattern, or rule by which we muſt walk, This is no warrant for us to let tares, and wheat to grow together, which are in our power to pluck up.

Secondly, Chriſt only forbids ſuch a plucking up, as by which the wheat muſt be rooted up alſo, i. e. a total extirpation. p. 119For ſhould God in an inſtant deſtroy all the wicked, the bands of humane ſociety would be diſſolved: but we know that the plucking up of many ſorts of wicked men, is a great advantage to the growth of them that are good. So then ſuch acts of juſtice as will not hinder, but promote the growth of the wheat, are not at all forbidden in this Text.

Thirdly, 3Seeing the Command of God: the practiſe of all good Kings, Magiſtrates, Miniſters, and people, in their ſeveral places, that are recorded in Scripture, are clear for this, That evil perſons, and Hereticks muſt not be born with, as is before explained. This, or the like Texts may not be interpreted againſt them, but by them. One Scripture often expounds, but never contradicts another.

Thus you hear Mr. Caryls Judgement about tolleration in his Parliament Sermon, upon Rev. 2.2, 3.

Queſt. Queſt. Upon what account may a man be judged to be a falſe Prophet, or a falſe Teacher?

Anſw. Anſw. He may be ſo denominated in a two-fold reſpect.

Firſt, As he teacheth, 1and venteth p. 120lies, and falſhood, which is the moſt common acceptation of the Word.

Secondly, 2As he teacheth without a commiſſion, or calling.

In the firſt notion he is a falſe Prophet that teaches lies, or delivers forth the Diviſions, and Deceits of his own heart, which he covers over with, Thus ſaith the Lord, Eze. 13.6. Jer. 28.2. and ſo fathers his falſe dreams upon God, and his chiefeſt care is not to ſting his hearers, but to feed his deluded followers with pleaſing things, and rather to tickle then to prick them: ſaying to Ahab, Go up, and proſper, 2 Kin. 22.12. Or God hath broken the yoke of Babylon, Jer. 28.2. And this Character God gives them, Lam. 2.14. They have not diſcovered thine iniquity to turn away thy captivity: and they think to cauſe my people to forget my name, Jer. 22.27. Hence it is that they are applauded, and ſpoken well of by all. Luke 6.26. They will not mar their own markets by a ſharp reproof. So falſe teachers are lying Matters, ſpeaking perverſe things to draw Diſciples after them, Act. 20.30. ſpeaking lies in Hypocriſie, w^ch they palliate over, with, It is written, or the name of the ſpirit, and therefore p. 121are called ſpirits of error, 1 Tim. 4.1. and we are forbidden to believe every ſpirit, 1 John 4.1. i.e. every Doctrine, though pretended to be from the ſpirit: they bait alſo their hook with ſweet and pleaſing baits: They allure, as with a bait through the luſts of the fleſh, and wantonneſs, 2 Pet. 2.18. and they promiſe liberty, verſe 19. which are taking things, and therefore its no marvel, though they have many followers, verſe 2.

In the ſecond notion, he is a falſe Prophet, that runs indeed, but is not ſent, Jer. 23.22. I have not ſent theſe Prophets, yet they ran; they ſay, I have dreamed, I have dreamed, verſe 25. but they have no miſsion, and ſuch an one is to be accounted a falſe Prophet: ſive vera praedicet, ſive falſa; whether he preach true or falſe: Theſe are ſelf-called, ſo that we need not queſtion what ſuch teach, but by what warrant; As Cyprian anſwered one that enquired what Doctrine Novatian did teach; we need not (ſaith he) be carefull to know quid ille docet, cum foris doceat, what he teacheth, when he hath no warrant to teach. But of this under another head.

p. 122Queſt. Queſt. What may be conſidered about Hereſies?

Anſw. Anſw. 1 Firſt, That Hereſies are damnable, 2 Pet. 2.1. called there Hereſies of deſtruction, by way of eminency; Judas is called the ſon of deſtruction, John 17.12. and Anti-chriſt, the man of ſin, the ſon of deſtruction, 2 Theſ. 2.3. becauſe under Chriſts name he fights againſt him, and therefore ſhall fall under more eminent deſtruction: ſo Hereticks who profeſs Chriſts name, and yet deny him, or adulterate his truth for their own ends, and luſts, ſhall come under ſorer damnation: ſwift deſtruction, 2 Pet. 2.1. their damnation ſleepeth not, verſe 3. They were of old ordained to this condemnation, Jude 4. and this mark is ſet upon Hereſie, that we may all hear, and fear, and do no ſuch thing.

Secondly, 2Damnable Hereſies are brought in privily: theſe tares are ſown while men ſleep, in a cloſe, and ſubtil way which men are not aware of, as Gal. 2.4. Falſe brethren at unawares privily crept in. And Jude 4. Certain are crept in privily, meaning Hereſie-Maſters. Hereſie is modeſt at the firſt, and inſinuates as the Serpent into Eve, by p. 123cunning fetches, and quaeries, Gen. 3.1. or by ſweet phraſes, ye ſhall not ſurely die, but ſhall be as Gods, &c. verſe 4, 5. they make merchandize of you with fine forms of ſpeech, 2 Pet. 2.3. which words compoſed for the nonce. There is a miſterie in this trade of corrupting mens minds from the ſimplicity that is in Chriſt, 2 Cor. 11.2. Eph. 4.14. They draw men, as Juglers do a piece of money with a fine inviſible hair, and mix their droſs with good ſilver, that it may paſs for currant. Queſt.

Queſt. How manifold is Hereſie? Anſw. 1

Anſw. Hereſie is twofold; Simple, and Complicate. Queſt.

Queſt. What is ſimple Hereſie? Anſw.

Anſw. Its an opinion or aſſertion holden, and maintained contrary to, and ſuberſive of the faith by one that profeſſeth the Chriſtian Religion. Queſt.

Queſt. What is complicate Hereſie?

Anſw. Anſw. Its that which is attended with Schiſme, ſedition, and blaſphemy. For,

1. The Schiſmaticall Heretick upon his opinion, breaks off from the Communion of the Church, and runs out into ſeparation, ſetting up his new light (as he calls it) in a new candleſtick.

p. 1242. The blaſphemous Heretick ſtrikes through the name of the great and glorious God, or his Truth, with deſpiteful reproaches, not fit to be named.

3. The ſeditious Heretick troubles the peace of the Church and State, as an Army is troubled by Mutineers.

4. The ſeducing Heretick enticeth to his bed all he can, and goes up and down to vent his poyſon, to the infection of others, privily bringing in damnable hereſies.

Queſt. Queſt. Whether may any of theſe be capitally puniſhed by the Civil Magiſtrate?

Anſw. Anſw. 1 Firſt, the Lutherans generally do deny that ſimple Hereſie is to be puniſhed with death, and Calvin ſaith of Servetus, vel ſola modeſtia potuiſſet vitam redimere, that he might have ſaved his life had he been but modeſt: and to ſuch indeed we rather wiſh light then fire: Let the bloody Papiſts only have this brand of cruelty upon them, to confute errours by fire and fagot.

Secondly, 2for blaſphemous and ſeditious Hereticks, all the Proteſtant Churches do agree that they may be puniſhed with death. Neither indeed p. 125can Magiſtrates anſwer it to God to be ſo ſevere in puniſhing ſedition, and treaſon, which is againſt their own name and dignity, and ſtand ſtill, and look on with their hands in their pocket, whileſt the name, honour, and truths of God are openly blaſphemed, and traduced.

Thirdly, for the ſeducing heretick, 3he is to be prohibited, and reſtrained. Magiſtrates will ſhut up ſuch as have plague-ſores running upon them; not to puniſh them for having the ſore, but to prevent the infection: when a mans houſe is on fire, they will command it to be pulled down to prevent burning the whole Town. One way to put out the fire in the Oven is to ſhut it up. Many hereſies, and errours would die of themſelves, if they had not free vent. Falſe teachers (ſaith Calvin) ſunt Satanae lenones, are the devils Panders. Would you ſuffer Panders to come into your houſes to ſolicite the chaſtity of your wives, and children? Would you ſuffer Mountebanks to ſell poiſon upon a ſtage to deſtroy the bodies of your Subjects? ſo you that are Chriſtian Magiſtrates ſhould not neglect the ſafety of the p. 126ſouls of thoſe that live under your ſhadow. Damnable hereſies can never be prevented, if falſe teachers may have liberty to bring them in, and vent them. Thou haſt them that hold the Doctrine of the Nicholaitans, Rev. 2.15. Thou ſuffereſt that Woman Jeſabel, that calls her ſelf a Propheteſſe, to teach, and to ſeduce my people, was a ſore charge laid by Chriſt againſt thoſe Churches.

Mr. Vines his Parl. Sermon, March 10. 1646.

Queſt. Queſt. How will it appear that there is ſo much danger in tollerating Hereticks?

Anſw. Firſt, In regard of the Church: Every one that is verſed in Eccleſiastical Hiſtorie, Anſw. 1 cannot but know how notoriouſly deſtructive Hereſies have been to the Church in every Century, robbing her, not only of her tender grapes, but of many choice, and learned members that might have been very ſerviceable to her, as Demas, Hymenaeus, and Philetus, Phygellus, and Hermogines, Nicholus, Ebion, Cerinthus, Menander, Saturninus, &c. yea, what Commotions, and confuſions have proceeded from them; witneſs that fiery conteſt of Alexandria between the Arians, and Orthodox, p. 127where they fought together, and killed each other like ſwarms of Gnats in the air. How have they defiled the Churches purity with foul pollutions in Doctrine and manners? witneſs thoſe filthy dreamers. Jude 8. Who defiled the fleſh, deſpiſed Dominions, &c.

Secondly, 2In regard of the Commonwealth, damnable errors deſtroyes its peace by tumultuous inſurrections, and horrid out-rages; witneſs that terrible tempeſt raiſed by the Donatiſts, and Circumcellions, mentioned before. How have Errors, and Hereſies overturned the very foundations of flouriſhing States? Some of them in their very natures having been ſo oppoſite to the being, or binding of love, and to the Authority of Magiſtrates, that where they have taken place, the ſinews of States have been ſo miſerably broken aſunder under a pretenſe of liberty, that had not their extirpation been more ſpeedy, they had certainly buried thoſe people where they reigned in utter deſolation. They tend alſo to the ruine of States, as they engage him who is the God of order, and truth, to be their enemie: and to execute his vengeance p. 128upon them: ſometimes by a more immediate hand, as Antioch a nurſery of Hereſies, was firſt defaced by Earth-quake, and after conſumed with fire from Heaven. And Nichomedia, a place where the Arians were appointed to meet, was ſwallowed up of an Earth-quake, and often mediatly by the ſword of the Magiſtrate, whom God ſtirs up to take vengeance on his behalf, as we heard before in the examples of Conſtantine, Theodeſius, &c.

3ly. In regard of particular perſons to whom they are no leſſe pernicious whether ring-leaders, 3or ſuch as have been perverted by them. Often it tends to the ruine of their bodies, whileſt their erronous opinions either make them by exceſs, and riot, to overthrow their health (as the Libertines of former and later times: 2. Pet. 2.10, 12, 13.) Or by too much auſterity to deſtroy their bodies, and bring them to Death. But if not ſo, yet God is often ſo far provoked, eſpecially againſt the founders, and chiefe maintainers of Hereſies, that, where man hath neglected to doe it he hath taken the ſword into his owne hand, and deſtroyed them by ſome ſignal p. 129judgement or other. Thus Arius in the mideſt of his pomp, and pride, voided his Guts in a Common Jakes: Neſtorius his tongue was eaten with wormes. Cerinthus was ſlaine by an houſe falling on his head. Montanus hanged himſelf. See many more the like examples in my Mirrour p. 246. &c. But how ever their bodys ſpeed, without doubt, they are dangerous, and deſtructive to their ſoules, be-nighting their mindes, 1 Tim. 5.6. turning their light into darkneſſe, and leaving them to innumerable by-ways of ruine 2 Tim. 3.8. they are men of corrupt mindes, reprobate concerning the faith. Hereſies corrupt mens minds, deſtroy a good Conſcience, pollute their lives, rob them of beauty, peace, piety, yea of all real, ſpirituall growth, and exclude from heaven, if not repented of, Gal. 5.20, 21. 2. Theſſ. 2.10, 11. 2 Pet. 2.17. Jude 13.

Queſt. Queſt. What then is incumbent upon Magiſtrates to doe againſt them.

Anſw. Firſt, Anſw. 1 they muſt not hearken to thoſe which plead for, and ſeek a Tolleration of Hereſies, or that would tye their hands from executing judgement upon Hereticall ſeducers, or from preventing the growth, or extirpating of ſo p. 130banefull, and pernicious a weed as Hereſie is. Such would engage them in the guilt of ſoules: the ruine of Church and State: would have them loſe their reputation, and leave their names a curſe, and by-word to poſterity.

Secondly they muſt not ſuffer the Church, 2for any by reſpect whatſoever, to be peſtred with unſound, or illiterate perſons, who have not the tongue of the learned, Iſa. 50.4. are not wel taught to the Kingdome of Heaven, Mat. 13.52. want Judgement, Mich. 3.8. and are not able to …ivide the word aright, 1 Tim. 4.16.

Thirdly, 3they muſt take heed of ſcandalous maintenance. It is the way to breed a corrupt and ſcandalous Miniſtry, Like Jeroboams Prieſts 1 Kin. 12.31. Or Micha's ten ſhekels Levite. Jud. 17.5.10.

Fourthly, 4they muſt encourage ſuch as are Orthodox, and diſcountenance erroneous perſons and opinions; cheriſh truths Champions, but diſcourage erronious hucſters. Stop ſeducers mouths, but command the truth to be taught. By their puniſhments to let all the world know that they are ſenſible of Gods diſhonor, and that they affect nothing more then p. 131to do him ſervice in ſo neceſſary a buſineſs.

Object. Object. But would you have us puniſh them, when many of them are honeſt, and pious men?

Anſw. Firſt, 2 Tim. 3.5. Anſw. 1 Many have a form of godlineſs, and yet deny the power of it. The wolf in the Fable, that he might the eaſilier deceive, and make a prey of the ſheep, put on a ſheeps-skin, and did much miſchief: the ſhepherd diſcovered the guile, and hangs him up in his diſguiſe: His fellow-ſhepherds blame him for cruelty in hanging up a ſheep: he to undeceive them, wiſhes them to open his skin, which when they had done, they found the fraud, and juſtified the fact: I need not make application.

Secondly, 2You will not allow the Plea, He is an honeſt, and godly man, in the abuſe of Coin, Theft, Treaſon, &c. why then ſhould it be of force in this greater, and more horrid miſchief?

Queſt. Seeing Hereſies are ſo waſting, Queſt. dangerous, and deſtructive, how come they to be ſo prevalent, and to infect ſo many?

Anſw. Firſt, Anſw. 1 Becauſe of the quallity, and condition of thoſe that broach them; either they are perſons of p. 132learning, and parts, as were Valentinus, Socinus, Simachus, &c. Or ſuch as are of Repute for piety: They have a form of godlineſs, and in their words, and deportments are transformed into Angels of light, 2 Cor. 11.14. As were Montanus, Novatus, Arius, and the Munſter-Anabaptiſts, who at firſt, exceedingly prevailed by their diſcourſes, which were of nothing but mortification, faſting, praying, &c. they pretended to more then ordinary piety, which made them to be indulged in ſome perty differences by thoſe that were in Authority; pitied by the Reforming Miniſters, and followed by many pious, but inconſiderate perſons, who were ſo gulled by their ſpecious ſhews, that they little dreamed of the miſchief that ſome of their Ring-leaders aimed at. Or ſuch as have been ſufferers for Religion, whereby they have grown into eſteem with well meaning pious people. Thus David Georg, at firſt was caſt into priſon, and bored through the tongue for ſpeaking againſt Popiſh Idolatry, which made him highly eſteemed amongſt the godly, yet afterwards he became a moſt blaſphemous Heretick, affirming that the Scriptures, even thoſe p. 133of the Apoſtles, were lame, childiſh and, ineffectual for the underſtanding of the things of God, that he was greater then Chriſt in the fleſh, &c. and by reaſon of his former ſufferings he drew many Diſciples after him.

Secondly, 2Becauſe of their manner in diſperſing their Errors, they have their guiles, and Arts to inſnare poor ſouls, Eph. 4.14. They ſtudy the perſons, and wait their opportunities to deceive, Rom. 16.18. They uſe fair ſpeeches to beguile the hearts of the ſimple; they profeſs Love, and Charity, to be eies to the blind, feet to the lame, guides to the erring, &c. and yet they are ravening wolves, Mat. 7.15. They ſeek to gain credit, by laying open, and rebuking the faults of others, which they curiouſly pry into, and like fleſh-flies, paſſing over what is ſound, and right, light only upon what is ſore, and putrid in them: They are vehement, bold, confident, and reſolute, being men of ſeared conſciences, and brazen faces, that cannot bluſh; like Simon Magus, they cry up themſelves to be ſome body, yea, the mighty power of God, Act. 8.9, 10. They uſe ſwelling words of vanity, 2 Pet. 2.18. whereby they gain upon the ſimple that p. 134underſtand them not, and have their perſons in admiration. They pretend to high Miſteries, being vainly puffed up in their fleſhly minds, intruding themſelves into things they underſtand not, Col. 2.18. They blaſphemouſly father their Errors on the Spirit of Truth, wracking, and wreſting his Word to their purpoſe, 2 Pet. 3.16. or if they cannot do that, then they boaſt that they have their direction from immediate Revelation, &c.

Thirdly, 3Becauſe of the matter which they broach, which perhaps is ſomething new, and men naturally have itching ears, 2 Tim. 4.3. and Athenian-like, are greedy of new things: they are weary of old truths, being they never ſaw their beauty, nor taſted their ſweetneſs, which if they had, they could never have ſleighted; yet many times it is not ſo much new matter, as a new dreſs in hard, and unintelligible words, which Paul counſels Timothy to ſhun, 1 Tim. 6.20. and hereby they conceal their meaning, leſt if it come to light, it ſhould appear what adulterate ware they obtrude upon the people for the truths of God.

Fourthly, 4Becauſe of the negligence p. 135of thoſe ſervants whom Chriſt hath imployed about his Vineyard to take care that the ſeed of Truth be ſown, and every plant of the envious mans planting be plucked up: and theſe are,

1. Miniſters, who ſhould preach frequently, hold forth the whole truth clearly, confute gain-ſayers ſolidly. Tit. 1.9. If after one or two admonitions they refuſe to be gained, avoiding their perverſe Diſputes, and company, and warning others to beware of them, 2 Tim. 2.16, 17. uſing gentleneſs to them that are Seduced. 2 Tim. 2.24. &c. proving if at any time God will give them Repentance, &c.

2. Magiſtrates, who ought to ſuppreſs, and puniſh Hereſies, and Hereticks; as afore was ſhewed. But if the foundations be removed, what can the righteous do? Pſalm 11.3. O how ſad was it with the Church, when Arianiſm had invaded the Throne it ſelf: for then the people conforming to the Princes Judgement, were eaſily infected with it: Or, ſuppoſe Magiſtrates are not tainted themſelves, yet if they ſleight differences in Religion, as Feſtus did the buſineſs of Paul, Act. 25.19, 20. Or if they be afraid to diſpleaſe, of a low ſpirit, p. 136backward to enact, and execute according to the de merit of the Error, or Hereſie, how can it be expected that either the truth ſhould be righted, or the madneſs of Hereticks repreſſed?

Fifthly, 5Becauſe peoples hearts like a prepared ſoil, are ready to intertain theſe damnable Errors: their minds are filled with darkneſs, and therefore they are unable to judge of the things of God; For they are ſpiritually diſcerned, 1 Cor. 2.14. Neither is this only natural, but adventitious alſo, frequently, becauſe their frozen hearts are void of the love of the truth. But in ſome are the beginnings of knowledge, yet do they hang too equally poiſed between Truth, and Error, being full of doubts, which makes them a prey to Seducers: they are very credulous, like Solomons fool, Prov. 14.25. perhaps through ſluggiſhneſs, being rather willing to take things on truſt, then to take pains to try what conformity they hold with the truth. Sometimes they have corrupt conſciences which muſt be boulſtered, Ezek. 13.18, 20. corrupt affections which muſt be humoured, 2 Tim. 4.3. and corrupt practiſes which muſt be concealed, which makes them p. 137(like the Elephant) to muddy the pure waters of Truth, that their ugglineſs may not appear, as the Phariſees did the Law by their fooliſh gloſſes, Mat. 5.21, &c. They love darkneſs more then light, becauſe their works are evil, John 3.19. They make their luſts their Law, and therefore lie open to be ſeduced by ſuch, who bait their hook with what is proportionable to thoſe luſts in them, 2 Pet. 3.18.

Sixthly, Becauſe the time, 6and ſeaſon much conduceth to help forward this evil. Its a time of liberty wherein the reins of Government are laid too looſly upon the peoples neck. Nay, perhaps the garb, and faſhion that is in moſt requeſt, is Hereſie, which finding patronage from perſons of no mean rank, and power, no marvel though it ſpread apace, and flouriſh; weeds appear not till the Summers-Sun revive them. So errors, if they receive not ſome gleams of countenance from ſome in a ſuperior orb, would ſoon wither, and quickly vaniſh.

Mr. Tho. Hodges Parl. Sermon Mar. 10. 1646.

Queſt. How will Errors, and Hereſies, Queſt. further appear to be ſo dangerous?

p. 138Anſw. Anſw. 1 Firſt, Becauſe the Scripture doth flatly charge ſin, and perniciouſneſs, and damnation upon them. Hereſie is made a work of the fleſh that excludes men from the kingdom of Heaven, Gal. 5.20, 21. Peter calls them pernicious, and damnable, that bring ſwift deſtruction: and ſaith of the Authors of them, that their damnation ſlumbers not, 2 Pet. 2.1, 2, 3.

Secondly, 2Let us conſider unto what dangerous things Hereſies, and Errors are compared in Scripture, by what dangerous Creatures, Hereticks, and falſe Teachers are expreſſed. As,

1. Hereſies are compared to a Gangrene, or Canker, 2 Tim. 2.17. which corrupts one part after another, till at length it eats out the very heart, and life. Sometimes to a Shipwrack, 1 Tim. 1.19, 20. In what a miſerable condition are paſſengers, when their ſhip is ſplit under them? Chriſt calls them Leaven. Paul calls them a bewitching. Learned Writers call them a Leproſie, Poiſon, Fire, a Tempeſt, a flood, &c.

2. Hereticks are ſometimes ſtiled Foxes, Cant. 2.15. Dogs, rending Dogs, Phil. 3.2. Wolves, grievous Wolves which devour the flock, Act. 20.29. p. 139Sometimes in effect they are called Mountebanks, Cheaters, and ſuch as beguile unstable ſouls.

3. Chriſt and his Apoſtles give ſpecial charges, and caveats againſt them, which they would not have done, had they not been very dangerous. Mar. 8.15. Beware of the leaven of the Phariſees. Mat. 7.15. Take heed that no man deceive you; for many ſhall come in my name, ſaying, I am Chriſt, and ſhall deceive many. Phil. 3.2. Beware of dogs, &c. 2 Pet. 3.17. Beware lest being led aſide by the error of the wicked ye fall from your own ſtedfaſtneſs.

Thirdly, 3The danger of them is very great. Hereſies are the greateſt, and higheſt of dangers to the Church of Chriſt, worſe then the ſword, priſon, exile, ſpoiling, torments, yea, and the cruelleſt death. For the Church alwayes gained by theſe, grew more in Purity, in Unity, in Zeal, and Courage: not ſo by Hereſies: which are a flood caſt out of the mouth of the Serpent, Rev. 12.15. For,

1. They are a corrupting, and defiling flood, they defile the pure waters, ſpoil the ground, leave filth, and mud behind them; and coming out of the mouth p. 140of the Serpent, they are poiſonous waters; and there are four precious things which Hereſies corrupt, and defile.

1. Souls of men, which is the nobleſt, and choieſt thing in man, of more value then all the world. Damnable Hereſies makes us deny the Lord that bought us, 2 Pet. 2.1.

2. The leading faculty of the ſoul. It caſts poiſon into the ſpring. Hereſies corrupt the Judgement which moves all the other faculties of the ſoul. If the light which is in you be darkneſs, how great is that darkneſs? If the Judgement be infected, how dangerous is that infection? In how deſperate a condition is the whole ſoul of ſuch an one? If it recover not out of its Errors, it dies for it.

3. The moſt active faculty of the ſoul: they defile, and corrupt the Conſcience: Now this is amazingly dangerous. A wicked Error is blinding when it is in the Judgement only: but its binding alſo when it is in the p. 141Conſcience; For whatſoever engages Conſcience, the ſame engageth all, and the utmoſt of our all. If Conſcience be made a party againſt the Truth, now all that a man hath, all that he can do, will be made out againſt the truth too. Such an one (with Paul) will grow mad, and deſperate againſt. Chriſt. Pauls erroneous conſcience made him conſent to Stevens death; yea, could he, in that condition, have met with Chriſt himſelf; he would have done the like againſt him.

4. The Converſations of men. Hereſie is ſeldom, or never divided from impiety. Such make Shipwrack of a good conſcience, 1 Tim. 1.19. whom Paul calls Dogs, he calls alſo Evil-workers, Phil. 3.2. and Tit. 1.15, 16. ſpeaking of ſome whoſe minds were defiled, he adds that they were reprobate to every good work: And Chriſt ſpeaking of falſe Prophets, ſaith, You may know them by their fruits. The Doctrine of faith is a Doctrine p. 142of Holineſs; and a Doctrine of lies, is a Doctrine of prophaneſs too. He that falls from truth to falſhood, will quickly fall from piety to wickedneſs. Sleiden in his ſtory of the Anabaptiſts, writes, that Errors began in their Judgements, but ended with wicked practiſes. Cyprian writing of Novatus, ſaith, that he was one who itched after new notions, and was beyond meaſure covetous, intolerably proud: no man ſo prying, no man ſo treacherous: he would commend you to your face, and cut your throat behind your back: as falſe a perſon as lived; a very fire-brand; and turned the world up ſide down that he might carry on his opinion, &c.

2. Hereſies are a drowning, and overflowing flood: Now there are three things that Hereſies overwhelm.

1. The glory of all glories; the glorious name of God, the glorious name of Chriſt, the glorious name of the Holy Spirit, the glorious name of divine truths p. 143Hereſie turns the glory into a lie; It gives God, Chriſt, and the Holy Ghoſt the lye: Truth the lye, the Scripture the lye: and he that makes the word of God a Lyer, makes God himſelf a Lyer.

2. The Glory of Religion. Religion is darkened: It grows baſe, and beggerly when its patched with Errors. All Religion is by ſo much the more excellent, by how much the more of truth it hath, but when once its adulterated, and leavened with damnable Errors, now the ſilver is become droſs; &c.

3. Not only the dignity, but the very vital entity of a Church. Truth is the ſoul of that body, and Error is the death of it. Schiſm doth much hurt: but falſe Doctrines more. Schiſms do rent the coat, but Hereſies do rent the heart: thoſe pluck up the fence, but theſe pluck down the building; thoſe do ſcratch, but theſe do kill.

p. 144Thirdly, 3Here…es are a ſuddenly riſing floud: and herein lies the greatneſſe of the danger unto a Church by Hereſies, they are quickly conceived, and brought forth. Though truth gets on very ſlowly, becauſe of the incapacity of mans Judgment for ſupernaturalls, becauſe of that naturall oppoſition in man to the things of God, becauſe of the ſubtile interpoſition of the Prince of darkeneſſe, who blindes the minds of men, Leſt the light of the Go…el ſhould ſhine into them, yet errors break out eaſily, and ſpread ſwiftly. There needs no preparation of the ground for nettles: If the ſeeds do but drop downe, you may ſoone have a full crop. How ſoone doth a litle leaven, leaven the whole lump. Paul wondered that the Galatians were ſo ſoone turned to another Goſpel. Gal. 1.6. The good man ſlept but one night, and the field was ſowen all over with tares. How quickly did the world turne Arian? How ſuddenly did the Anabaptiſts indanger Germany.

Fourthly, 4Hereſies are an encreaſing, and ſwelling floud. Falſe Doctrines at firſt, ſeem to be modeſt: they will be but ſcruples, and quaere's: and then they p. 145become to be probabilityes, and then to be tollerable concluſions, and then they riſe to be unqueſtionable tenents: then firſt, to be made publick Articles; and then neceſſary to be held: and then the contrary not to be mantained, and held, nay to be diſdained, and reproached; yea they do not only riſe thus to be greater, and greater, but they multiply alſo, like circles in a pond: one Hereſie begets another: a leſſer begets a greater. If you conſult Hiſtoricall Antiquity, its a wonder to behold the great flames that were kindled out of ſmall ſparks: what monſtrous opinions have been built upon errors, which ſeemed but little at firſt, &c.

Fifthly, 5Hereſies are more dangerous then any other floud by reaſon of their diverſe qualities in them. Other flouds are quickly up, and quickly down: theſe are quickly up, but abate very ſlowly: they are like diſeaſes, they come upon us flying, but goe from us creeping. For one Heretick, who hath been poyſoned in his judicials, you may finde a thouſand converted who have been only ſtained in their morals. Hereſie is ſhored up by all the parts, arguments, ſhifts, p. 146and learning of carnall reaſon: and its born up by an haughty, and proud ſpirit: & its ſo fallacious that when you come to handle it, its ſo rammed in with obſtinatneſſe, that its almoſt a miracle to work effectually upon an Heretick.

Queſt. Queſt. Why, what dangerous errors, and Hereſies are now divulged amongſt us? Anſw.

Anſw. Take a brief Catologue of ſome of them.

1. that God is the Authour of ſin, yea of the very ſinfulneſſe of the ſinfull action.

2. That the Saints in this life are fully perfect: as omniſcient as God.

3. That the fulneſſe of the God-head doth dwell bodily in every Saint, in the ſame meaſure as it did in Chriſt, whileſt he dwelt here on earth

4. Then when the fulneſſe of the Godhead ſhall be manifeſted in the Saints, they ſhall have more power then Chriſt had, and doe greater works then he did, & that then they ſhall have Divine honour.

5. One was complained of for ſaying that Chriſt was a Baſtard.

6. Others, that themſelves were Ieſus Chriſt the Meſſias.

p. 1477. That Jeſus Chriſt is not God eſſentially, but nominally.

8. That his humane nature was defiled with originall ſin as well as ours.

9. That he is not of an holier nature then men.

10. That it is as poſſible for Jeſus Chriſt to ſin, as it is for a Child of God to ſinne.

11. That there is no ſuch thing as a Trinity of perſons.

12. That the Scriptures are but a humane invention, a meer ſhadow, a falſe Hiſtory, and ought not to be the foundation of any mans Faith, more then the Apocrypha, and other Books.

13. That the Scriptures of the Old Teſtament doe not bind us Chriſtians, nor thoſe of the New neither, any further then the ſpirit for the preſent reveales to us that ſuch a place is the Word of God.

14. That God never loved one man more then another before the world; and that the Decrees are all conditionall.

15. That there is no Originall ſin.

16. That the will of man is ſtill free, even to ſupernaturals.

17. That the Saints may fall totally, and p. 148finally from grace.

18. That Chriſt dyed alike for all; yea that the ſalvificall virtue of his death extends to all Reprobates as well as to the Elect: yea to the very Devills as well as unto men.

19. That Chriſt came into the world, not for ſatisfaction, but for publication; Not to procure for us, and unto us the love of God, but only to be a glorious publiſher of the Goſpell to us.

20. That God is not diſpleaſed at all, if his children doe ſin: and that its no leſs then Blaſphemy for a child of God to ask pardon for his ſins.

21. That ſanctification is a dirty and dungie qualification.

22. That the Doctrine of Repentance, is a ſoule-deſtroying Doctrine.

23. That faſtings and humblings are Legall, and abominable.

24. That the ſoules of men are mortall.

25. That there is no heaven for the godly, nor hell for the ungodly.

26. That Civill Magiſtracy is Antichriſtian, and but a uſurpation.

27. That the whole Miniſtry of the land, as to their ordination, and ſtanding is Antichriſtian.

p. 14928. That its as lawfull to Baptize Dogs, and Cats, and Horſes, as Infants of Believers.

29. That there is noe true Miniſtery &c. This day in the world: nor was ſince the generall Apoſtacy, which (they ſay) began at the Death of the laſt Apoſtle.

30. That there will be none til ſome Apoſtles be raiſed up and ſent, and when thoſe Apoſtles come, then there will be true Evangeliſts alſo, and Paſtors, and not till then.

Queſt. Quſt. What muſt Magiſtrates doe in ſuch caſes as theſe?

Anſw. Anſw. They muſt doe their uttermoſt to reſtraine, and repreſs them. It was a ſcornfull ſpeech of Tiberius, that the Gods alone muſt remedy the jnjuries offered unto them. O no, Magiſtrates are made keepers of both Tables: Are deſigned to be nurſiing Fathers: they receive the ſword to be a terror to the evil; Learned and pious Ameſius handling the queſtion, whether Hereticks are to be puniſhed by the civill Magiſtrate? Anſwers, that it is his place, and duty, to repreſs and reſtraine them, and if they be noxious, and turbulent, & if they be manifeſtly blaſphemous, and pertinacious, they p. 150may (ſaith he) be puniſhed with death as Lev. 24.15, 16.

Now that which is required of our Magiſtrates at this time is?

Firſt, 1A peremptory abhoring, and cruſhing that abominable maxime viz: a Catholicke liberty, and tolleration of all opinions: If men may be ſuffered to ſtep from one Religion to another, they will ſoone fall from all Religion to none.

Secondly, 2A publick declaration againſt all Hereſies, and Blaſphemies known to be ſpoken and printed. When Ostorodius, and Vaidovius declared their Socinian Heterodoxies in the Low Countries, the States Generall baniſhed thoſe ſeducers, and burnt their Books.

Thirdly, 3Making ſome ſtanding Lawes againſt ſuch oppinions as can be proved to be Hereticall, and Blaſphemous.

Fourthly, 4A ſetting up of Church Diſcipline in its full power, that ſo it may reach theſe Hereſies and Blaſphemies. Were this done, you ſhould not have an Hereſie, or Blaſphemie, ſhew its head, but there would be a timely diſcovery of it, and a ſpirituall remedy to recover erring perſons, & to prevent their further growth.

Fifthly An encouraging, 5and heartning p. 151the godly Orthodox, and painfull Miniſters of the Goſpell in their aſſertings, and vindicating the truths of Chriſt, and in their oppugning of wicked, dangerous, and damnable opinions. Not ſuffering them to be abuſed for oppoſing the adverſaries of the truth. Why ſhould the ſhepherd be diſcouraged, becauſe he keeps off Wolves from the ſheep?

Sixthly, 6Uſing their Authority in a timely cauſing to be ſent forth more faithfull, and able Miniſters, ſuch as are thorowly tried, & approved to be ſound in the faith, and ſkilful to convince gainſayers and ſeducers.

Seventhly, 7Uſing their Coercive power with ſuch Methods, and proportions as the reall ſafety of truth, and ſoules doth require, and the repreſſion of dangerous errors doth need. Not under the pretence of ſanctity, to favour the growth of Hereſie.

Queſt. Queſt. What must private Christians doe to prevent infection in theſe times.

Anſw. Firſt, be not light, Anſw. 1 or proud Chriſtians. Errors are moſt apt to breed in a proud braine, and a graceleſſe heart. Proud, and Blaſphemers are joined together, p. 1522 Tim. 3.2. Its the proud man that conſents not to the wholeſome words of Chriſt, but dotes about queſtions, 1 Tim. 6.3, 4.

Secondly, 2Be not looſe Chriſtians. If ungodlineſs be in the heart, error will eaſily get into the head. A looſe heart can beſt comply with looſe principles.

Thirdly, 3Be not weak Chriſtians. He whoſe faith is implicit, and leaning on man, doth often truſt out his Judgement, and ſoul. The weaker light you have of truth, the more eaſily may you be cheated with error inſtead of truth.

Fourthly, 4Be not low Chriſtians. A wordly heart is a very low heart. It will be bought and ſold upon every turn to ſerve its own turn. If thou beeſt the ſervant of truth for gain, thou wilt be a ſlave to error for more gain.

Fifthly, 5Be not rotten, and hypocritical Chriſtians: Such are given up to believe lyes, who receive not the truth in the love of it. Its juſt with God that ſuch ſhould fall into real error, whoſe hearts did never love real truth. The deceitfull heart proves at lenth a deceived heart.

Sixthly, 6Be not tottering, and unſtable p. 153Chriſtians. Halt not between two opinions. He whoſe mind is but indifferent about a truth, is more then half on his way to Error.

Seventhly, Be not venturous, 7and ſoul-tempting Chriſtians. Julian ſipt in his Apostacy by going to hear Libanius. Satan is ready enough to tempt you, be not forward to tempt him. Eve loſt all by hearing one Sermon from the mouth of the Serpent. That man that will expoſe himſelf to hear new truths, doth oft come back with old Errors newly dreſſed.

Mr. Obad. Sedgwick's Parl. Sermon, Jan. 27. 1646.

Dr. Amias in his Caſes of Conſcience propounds theſe Queſtions.

Queſt. Queſt. Whether are Anabaptiſts to be accounted Hereticks?

Anſw. Anſw. They are not properly to be accounted Hereticks which only deny Infant-Baptiſm; yet is this ſuch an Error as is not to be tollerated in the Church. But thoſe of them which deny original ſin, and the humane nature of Chriſt born of the bleſſed Virgin, &c. are Hereticks.

Queſt. Queſt. Whether are the Arminians Hereticks?

p. 154Anſw. Anſw. The opinions of the Arminians, as they are received, and held by the common people, are not properly Hereſies, though they are grievous Errors tending to Hereſie: but as they are defended by ſome of them, ſo they are the Pelagian Hereſie, becauſe they deny the efficacious operation of internal grace to be neceſſary to Converſion, and begeting faith in us.

Queſt. Queſt. Whether are the Lutherans Hereticks?

Anſw. Anſw. Such amongſt them as pertinaciouſly hold the Ubiquity of Chriſts humane nature, cannot be excuſed from Hereſie, becauſe that opinion doth directly overthrow the humane nature of Chriſt: But becauſe many amongſt them do diſown that opinion, and others of them defend it, rather in the heat of contention, then becauſe they believe it to be ſo, therefore they are rather to be accuſed for ſtupidity, or madneſs, or Schiſm, then for Hereſie.

Queſt. Queſt. Whether are Hereticks to be puniſhed by the civil Magiſtrate?

Anſw. Anſw. 1 Firſt, Its an undoubted truth, that Hereticks are to be ſuppreſſed by all godly perſons according to their calling, and that power which they have p. 155received from God, and the reaſon is, becauſe all the godly are called to the Chriſtian War-fare, that in their ſeveral ſtations they ſhould oppoſe themſelves to the kingdom of Darkneſs.

Secondly, The place, 2and office of a Magiſtrate is, that he ſhould, as there is need, ſuppreſs all wicked diſturbers of the peace of Church, or State, by his Authority, and the ſword, which he bears not in vain, Rom. 13.4. 1 Tim. 2..2.

Thirdly, 3Hereticks therefore that are manifeſt, and publick diſturbers of the peace, ought to be reſtrained by the publick Authority of the Magiſtrate.

Fourthly, 4Such of them as proceed to Blaſphemy, and are pertinacious, and obſtinate therein, may be cut off by death, according to that Law, Lev. 24.15, 16. He that curſeth his God, or he that blaſphemeth the name of the Lord, ſhall ſurely be put to death, &c. For though this doth not bind Chriſtians as it was a Law given to the Jews, yet as it was the Command of God himſelf, it ſerves for direction to Chriſtians what to do in the like caſes. When therefore the glory of God, and the Well-fare of the Church do require that ſuch exemplary puniſhments ſhould be inflicted, the p. 156Magiſtrates may, ye ought to make uſe of this, when other means will not prevail to amend them. Ameſii Caſ. Conſc. l. 4. c. 4.

Queſt. Queſt. Why are Hereticks, and falſe Teachers called the tail? Iſa. 9.15.

Anſw. Anſw. 1 Firſt, For baſeneſs, and contempt. Let them pride themſelves never ſo much in their wit, learning, and others admiration of them, yet God accounts them baſe.

Secondly, 2For their baſe flattery, and playing the Paraſites, fawning on Princes, and Patrons, as dogs do on their Maſters for a bone, or cruſt.

Thirdly, For their inconſtancy, as Dogs move their tails eaſily every way: ſo they in their Doctrine, and Converſation are here, and there, and buzzing every where for advantage.

Fourthly, 4Eſpecially for their poyſonfull, and hurtfull diſpoſition, and effects. For as Serpents hide their venom in their tails, by which they do much hurt, and miſchief: ſo falſe-Teachers by their Eloquence, Sophiſtry, and baſe ſhifts hide the poiſon of their falſe Doctrines, whereby they infect, and corrupt the Church of God. Hence p. 157falſe-Doctrine is compared to Cokatrice eggs, Iſa. 59.5. which if eaten, cauſe preſent death. Such Doctrines are pernicious Authoribus, to the inventers of them, and Auditoribus to the hearers, and receivers of them.

Queſt. What is Mr. Jer. Queſt. Burroughs his Judgement about Tolleration?

Anſw. His Judgement is, Anſw. that nothing makes more ſtir amongſt us this day then this principle of abſolute liberty in matters of Religion. The wantonneſs (ſaith he) of mens ſpirits, their extream boldneſs about the matters of God, and Chriſt, is ſuch as ſhould cauſe our hearts to tremble. Such horrid Blaſphemous opinions are amongſt us, owned, and profeſſed with ſo much impudence, that our Duty to God, our love to, and care of the preſervation of Religion, calls every conſciencious perſon to ſet himſelf againſt ſuch a falſe, ſinful, and dangerous Principle as this is.

Queſt. Why? Queſt. what is the danger of this principle?

Anſw. Firſt, Anſw. 1 its an abhorring thing to any mans heart in the world, that men ſhould ſuffer that God to be blaſphemed whom they honour; and that p. 158nothing ſhould be done for their reſtraint, but ask them, why they do ſo, and to perſwade them to doe otherwiſe.

Secondly, 2its againſt the light of Scripture, Deut. 13.16. If thy brother, or thy ſonne, or thy daughter, &c. ſhall ſecretly entice thee ſaying, Let us go and ſerve other gods, &c. Thou ſhalt not conſent nor hearken to him, nor pity, nor ſpare, nor conceale him, but thou ſhalt ſurely kill him, &c.

Obj. Object. This is the Old Testament, and we finde no ſuch thing in the Goſpell?

Anſw. Anſw. We finde the ſame thing, and almoſt in the ſame words, uſed in a Propheſie of the times of the Goſpel, Zach. 13.3. In the latter end of the 12. chap. its propheſied that thoſe which pierced Chriſt ſhould look upon him and mourn, &c. and then ch. 13.1. There ſhall now a fountaine be opened for ſin and for uncleanneſſe; and ver. 3. It ſhall come to paſs that he that takes upon him to propheſie, his Father, and mother that begat him ſhall ſay unto him, Thou ſhalt not live; For thou ſpeakeſt lies in the Name of the Lord, and his father, and his mother that begat p. 159him ſhall thruſt him thorow when he propheſieth, the meaning is, that though they begat him, yet they ſhould be the means to bring him to condigne puniſhment, even to the taking away of his life.

Thirdly, by this principle, 3the reins are let looſe to all kindes of wantonneſs and ſpirits of oppoſition in matters of Religion; and then the pride of mens hearts will carry them forth to infinite jarrings and diviſions.

Obj. Object But Chriſt hath left ſpiritual means to prevent this?

Anſw. Anſw. Chriſts ſpiritual meanes are to work in a ſpiritual way upon the heart to change it, and then upon the outward man: But whileſt Chriſts means are thus working, externall means may keepe evil from breaking forth in the outward man. Chriſt hath not left the outward man to do what it will, till ſpiritual means work upon the heart, eſpecially conſidering that if you grant this liberty, men may chooſe whether any of thoſe ſpiritual means ſhould at all come at them.

Object. Object. But Magiſtrates have nothing to do in matters of Religion.

Anſw. Anſw. Its granted that a Magiſtrate p. 160is not an Officer of Chriſt in his Mediatory Kingdom: For Chriſts Government is two-fold.

Firſt, 1As he is God equal with the Father, and together with the Father ruling Heaven, and Earth.

Secondly, As he is God, and Man, Mediator in a peculiar Kingdom of his that he hath by way of diſpenſation from the Father. Now the Magiſtrate is an Officer of God the Father, and Son in the general government of the world: but not an Officer of Chriſt, in his Mediatory Kingdom.

Queſt. Queſt. But doth not this then exclude him from exerciſing any power in matters of Religion?

Anſw. Anſw. No, For God in the exerciſe of his Power in Governing the world, hath a ſpecial aim at promoting the Kingdom of Chriſt the Mediator, therefore Magiſtrates exerciſing this power of God, ought to aim at the ſame ends that God himſelf aims at in the exerciſe of his own Power, i.e. to be uſefull to Chriſts Covernment in his Church, and for the good of his Church. God from the beginning of the world aimed at the ſetting of his Son to be King upon his holy hill, at the promoting of the Glory of p. 161him who is God-man: And if Magiſtrates make not uſe of their Power to this end, he will require it at their hands.

Queſt. Queſt. Its granted that Magiſtrates under the Old Teſtament had power: but they in the exerciſe of ſuch power were Types of the Kingly Power of Chriſt.

Anſw. Anſw. Were there nothing but meer examples, and Laws from the Old Teſtament to confute this general tolleration, they would hardly be cogent, and binding, only ſo far as there is equity in them, and ſo the Judicials bind now as well as they did then: But,

There is common Reaſon, and Equity from one civil Ordinance to prove another, though it be converſant about ſpiritual things: For,

1. Its the Dictate of nature that Magiſtrates ſhould have ſome power in matters of Religion: all people have ever thought it equal. The Heathens would never ſuffer their Gods to be blaſphemed, but puniſhed ſuch as were guilty thereof by their Magiſtrates.

2. Sure there is a common equity; for there is a neceſſity for it as well now as then: In natural, and civil things its p. 162a good Argument, there is need of ſuch an help, therefore we ſhould ſeek to have it.

Queſt. Queſt. How will it appear that there is need of it.

Anſw. Anſw. Becauſe we were in a moſt miſerable condition if we had no external civil power to reſtrain from blaſphemies, and Seducements: then the condition of the Jews was far more happy then ours. For if any of theirs blaſphemed God, and ſought to ſeduce any from him, they were to put him to death: But now if ſuch do ſeduce our neareſt, and deareſt relations into ſuch ways, as we judge will turn to the everlaſting damnation of their ſouls, yet we muſt only deſire them to forbear, admoniſh, or reprove them, but reſtrain them we may not. If our deliverance from the Pedagogy of the Law hath brought us into this condition, our burden is herein greater then any that the Law hath laid upon our Forefathers. Hath Chriſt delivered us from one burden to lay a greater upon us? Muſt we now ſtand, and ſee thoſe which are deareſt to us, drawn away into damnable wayes, and ſtand, and look on, but no way help them? ſurely then p. 163our condition is very ſad: and have we not cauſe to ſay, Lord, let any burden of the Ceremonial Law be laid upon us rather then this? If mad-men were running up and down the ſtreets with knives, and ſwords in their hands, and we might only ſpeak to them, but not reſtrain them, what a miſchievous thing were this? The caſe is the ſame, when thoſe who are mad with damnable Hereſies may run from place to place, and draw all they can from the truth, and we may only admoniſh them: ſurely God hath not put his Children into ſo ſad a condition, but hath provided better for them.

Thirdly, 3We find it recorded in Scripture, that heathen Magiſtrates which had only the light of nature to walk by, yet intereſſing themſelves in matters of Religion; and the Holy Ghoſt relates it as matter of commendations in them. As Ezra 7.26. Artaxerxes interpoſes his power in matters of Religion, and Ezra bleſſes God for it. So Nebuchadnezzer, Dan. 3.29. I make a decree, that whoſoever ſpeakes againſt the God of Shadrach, &c. ſhall be cut in pieces, and his houſe be made a Dung-hill, &c. This is recorded as a p. 164work of the Kings Repentance. So, Jona 3. The King of Niniveh proclaims a Faſt, and commands all to obſerve it.

Queſt. Queſt. But doth not the holy Ghoſt juſtifie this power of the Magiſtrate in the times of the Goſpel?

Anſw. Anſw. Yea; and that,

Firſt, 1In the Propheſies of the times of the Goſpel: for Propheſies: the afore-named place; Zach. 13.3. cannot be put off: and Iſa. 49.23. Kings ſhall be thy nurſing Fathers, &c. But their Protection of the civil peace cannot be ſufficient to give them the title of Nurſing fathers. So Iſa. 60.10. The ſons of the ſtrangers ſhall build up thy walls, and their Kings ſhall miniſter unto thee, to wit, by their power. So Rev. 21.24. The Kings of the earth ſhall bring their glory, and honor to the Church: and ſurely this is more then meerly to protect their outward peace.

Secondly, 2In the New Teſtament. Rom. 13.4. He is thy Miniſter for thy good. And 1 Pet. 2.13, 14. Magiſtrates are ſent for the puniſhment of evil-doers, &c. Now therefore why ſhould we diſtinguiſh where the Scripture doth not. Non diſtinguendum ubi Scriptura non diſtinguit.

p. 165Object. Object. But the nature of the thing requires that it be reſtrained to thoſe things that belong to his cognizance.

Anſw. Its true, Anſw. the Magiſtrate cannot command every good thing, nor puniſh every evil. The abſtruſe controverſies in Religion come not under his cogniſance, as a Magiſtrate: only he is to puniſh ſuch things as are againſt the rules of Juſtice, and Equity, and the common light of Chriſtianity.

Object. Object. But thoſe forenamed Scriptures ſpeaking of civil Magiſtrates, ſpeak only of their power in civil things?

Anſw. Anſw. The Magiſtrate is called civil, becauſe the power that he executes is Civil. He cannot do the works of a Church-Officer, as to adminiſter the Sacraments, preach, &c. by all the power he hath: but this hinders not the uſe of his Civil power, and the doing of external acts upon the outward man, which are ſubſervient to a ſpiriual good. Though he cannot work in a ſpiritual way upon mans ſoul by his power, yet he may by the exerciſe of it upon the outward man, reſtrain it from the external act of evil, or bring it to an external good. For what Commandment ſoever requires any duty, p. 166requires us to make uſe of all helps that may further the performance of it; and if there be civil, natural, or ſpiritual helps, we are bound to make uſe of all.

Object. Its granted that Magistracy is Gods Ordinance for our civil good, by thoſe Texts of Scripture: but how will it appear that he intended it for our ſpiritual good?

Anſw. What naturalneſs there is in any thing, it hath it from God: For Nature is Gods work: So then if there be a Naturalneſs in it, to work upon the outward man for the furtherance of its ſpiritual good, this is from God.

Queſt. How can natural, and external things be helps to things ſpiritual, and divine?

Anſw. Reaſon, yea, ſenſe tells us, that the taking away of external hinderances, and the puting men upon the external uſe of divers things, may keep from much evil, and further much ſpiritual good. Seeing therefore that the New Teſtament ſets out the power of Magiſtrates, and requires ſubmiſſion to them in general tearms; we may thence conclude, that the Lord intended to leave Chriſtians for their ſubjection p. 167to Magiſtrates, to the light of nature, and to the equity of the general rules which were in the Scripture aforetime: ſo that we may boldly ſay to God himſelf, Lord, We found in thy Word that once thou didſt make uſe of the power of the Magiſtrate in matters of Religion, and its no where forbidden in the new Teſtament, nay its there ſaid, that they are appointed for our good, and to be a terror to evil workers, whence we gathered that it was thy will that we ſhould ſubmit to them according to thoſe general rules. We found alſo that it was thy mind that we ſhould make uſe of all natural helps for our ſpiritual advantage, and we found in thy Word that thou didſt allow the Exerciſe of the Magiſtrates power in matters of Religion even to thoſe that had but the light of nature to guide them: and ſeeing the uſe reached only to the outward man, we did not ſee it neceſſary to have a ſpecial inſtitution for it, & therefore we made uſe of it; and without queſtion God will accept of this plea. Conſider alſo further.

Firſt, That when the Apoſtles were convented before Magiſtrates about matters of Religion, they never pleaded, You have no power in things of this p. 168nature: they belong only to Chriſt, who is our King, and to the Government he hath ſet in his Church: but they only pleaded the juſtneſs of their cauſe, and that which they preached was the truth of God, and that they did it in obedience to him.

2. If all men are bound to improve all their gifts, and talents for the propagation of the Goſpel: then the Magiſtrate that hath more power then others, muſt improve that likewiſe, not only by countenancing the truth, but by all other means according to the Dictates of reaſon, not forbidden by Scripture.

Object. Object. But Conſcience is a tender thing, and therefore muſt not be meddled with?

Anſw. Anſw. For all this the devil muſt not be let alone when he gets into mens conſciences. God hath appointed no City of refuge for him. If he be got into the Conſcience, he muſt be fetched from thence, as Joab was from the horns of the Altar, or faln upon there.

Queſt. Queſt. What then may be done to a man in ſuch a eaſe?

Anſw. Anſw. 1 Firſt, A man that pleades Conſcience, may be required to give an p. 169account of his conſcience, and the grounds upon which he goes. Its againſt the light of nature for men that live in a ſociety that they ſhould do ſuch things whereof they need give no account to any whatſoever.

Secondly, 2Enquire, whether the devil indeed be in the conſcience: it may be he is in ſome other room in the ſoul, only he pretends to this as to his ſanctuary. If he ſhould be found in a mans will, he thinks he ſhould be hunted thence with violence: but he hopes men will deal more tenderly with conſcience, and will let him alone there.

Queſt. Queſt. But how ſhall we know whether the devil be in the conſcience, yea, or no?

Anſw. Firſt, Anſw. 1 If you ſee a mans private Intereſt is much engaged in what he pretends Conſcience for, you may then juſtly ſuſpect him.

Secondly, 2If in other things it appears that the man is not much under the command of conſcience, but he can take liberty as he pleaſeth, you may juſtly ſuſpect him.

3. Thirdly, 3When the account a man gives, cannot in a rational way be judged ſuch as ſhould probably miſlead him p. 170ſo groſly; as is apparent he is miſled.

Fourthly, 4If a man be proud, and turbulent in his carriage, then the devil is rather in the will then in the conſcience: when a man by reaſon of his conſcience differs from his brethren, he ſhould carry himſelf with all humility, and meekneſs, and ſelf-denial in all other things that thereby he may manifeſt, that its not from wilfulneſs, but meerly from tenderneſs of conſcience that he cannot do as others do.

Fifthly, 5If a man be not willing to uſe means for the informing of his conſcience, no not of thoſe means which are not againſt his own principles, but goes on peremptorily, and ſtoutly.

Sixthly, 6When a man by reaſon, or Scripture is ſo put to it, that he muſt either renounce his Error, or fly from ſome of his own principles; he will rather deny his principles then yield himſelf convinced of his Error: This is ſuch an one as the man ſpoken of. Tit. 3.11. that is ſelf-condemned; and therefore ought to be rejected.

Queſt. Queſt. But what may be done to ſuch as perſiſt in an Error under the pretence of conſcience.

Anſw. Anſw. 1 Firſt, After other means p. 171uſed, if he perſiſt in ſuch an Error as cannot ſtand with the Power of godlineſs, notwithſtanding his conſcience he is to be caſt out of the ſociety of the Saints.

Secondly, 2If his Error with the profeſſion of it, be dangerous to the ſtate, and he cannot be reclaimed, he may be cut of from it alſo, notwithſtanding his plea of Conſcience.

Thirdly, 3Pretence of conſcience cannot excuſe a man in matters of apparent injuſtice done to another, either in his ſtate, or goods.

Fourthly, 4A man may bring himſelf both under the Civil, and Eccleſiastical ſword, not only for ſins injurious to our brother, but for ſins againſt God, as Blaſphemy, groſs Idolatry, &c. Yea, the heathens cannot by violence be compelled to profeſs the Chriſtian Religion, yet notwithſtanding any plea of conſcience they may be reſtrained, and that by violence from blaſpheming Chriſt, the Scriptures, or doing acts of any open diſhonour to them.

Fifthly, 5Notwithſtanding any mans conſcience, he may be kept from ſeduceing, and endangering the ſalvation of others. The light of nature teaches p. 172us, that ſuch may be cut off as ſtrengthen others in ſoul-damning principles.

Sixthly, 6In ſome caſes, a private man himſelfe may uſe violence to reſtraine men from evill. If a man ſhould come to ſeduce my wife, or child in a matter which I know would endanger their ſouls, if I could have no help by the Magiſtrate, I may, if I have power keep him off. Now what I may doe by my owne ſtrength, I may call in the help of the Magiſtrate to do for me, when there is a Magiſtrate, and he is bound to uſe his Authority therein.

Queſt. Queſt. But what if errors be of leſs moment, can there be nothing done to men to reſtraine them from ſuch?

Anſw. Anſw. Yea, ſuch may be troubled for ſuch ways of evill that their Conſciences put them upon ſo far as to take off the wantonneſs of their ſpirits, & their neglect of means. In times of Liberty there is a great wantonneſs upon mens ſpirits: they are equally ballanced to receive truth or error: and every little thing caſts the ballance, as intereſt in a friend, eſteem from ſuch men of repute, &c. Now to help againſt ſuch tentations, if an erroneous p. 173perſon ſhall ſee that there is ſomthing to be ſuffered in that way, it may be a meanes to reſtraine him from embracing it.

Queſt. Queſt. Suppoſe a man be not wanton, but ſerious, and neglects no meanes to inform his Conſcience, and yet he cannot yeild, what may be done to ſuch a man?

Anſw. Anſw. He ſhould be dealt with in much tenderneſſe and love, yet in ſuch things as by his weakneſs he makes himſelves leſs ſerviceable to the Commonwealth, or Church, then other men, he may be denyed ſome benefits, and priviledges which are granted unto others.

Queſt. But by fomenting Diviſions, Queſt. thoſe which are in authority may rule the people beſt? the diviſions of the times are their advantages, and their ends are beſt ſerved when Church and State are moſt divided.

Anſw. Anſw. But let men that for ſuch ends love diviſion, conſider that,

1. To maintaine that which is evill.

2. To aime at their owne ends, not regarding what publick miſchiefes follow, ſo their private advantages might be ſerved.

p. 1743. Not careing what the diviſions are, if ſo be their turne may be ſerved, this is abominable, and curſed is that man that wiſhes for, or rejoyceth in, or ſeeks the continuance of diviſions for ſuch baſe ends: yea, he is not worthy to breath in ſo good an air as Englands is, that would not willingly lay down his life to cure the preſent diviſions that are amongſt us. Juſt it were that ſuch a man ſhould be ſeparated to evil, and that his name ſhould be blotted out from under Heaven.

Mr. Burroughes his Irenicum.

Queſt. Queſt. How elſe may the wickedneſs of a tolleration of Hereſies, Blaſphemies, &c. be made out?

Anſw. Anſw. 1 Firſt, The Scriptures of the Old and New Teſtament do oft command us to ask for, follow after, and to walk in that one good way, and to contend earnestly for that one Faith, to hold faſt the truth, &c. and reproves, and condems turning aſide to any falſe way, or halting between two, or more Religions, or Worſhips, So 1 King 18.21. 2 Kin. 17.33, 41. Zeph. 1.5.

Secondly, 2God fore-tels, and promiſes, eſpecially in the days of the Goſpel to give one heart, and one way to his people: p. 175and that as there is but one Lord, ſo his name ſhall be one, and that all ſhall call upon, and ſerve him with one conſent, Jer. 32.39. Ezek. 11.19. Zac. 14.9. And there are many exhortations to Chriſtians to be of one mind, and that there be no Schiſms amongſt them, &c. 2 Cor. 13.11. Phil. 2.2. & 4.2. 1 Cor. 1.10. Eph. 4.3. therefore the toleration of all, or many ways is contrary hereunto.

Thirdly, 3A tolleration of falſe ways fights directly againſt many places of Scripture, as 2 Cor. 13.8. We can do nothing againſt the truth, but for the truth, Pro. 23.23. Buy the truth, and ſell it not. So, Be valiant for the truth: Strive for the faith of the Goſpel. They that keep the Law contend with the wicked. Paul would not give place to falſe brethren, no not for an hour: and many other places named before.

Fourthly, 4The ſum of the Scripture is faith, and a good life, and the end of all Eſtates both Political, Eccleſiaſtical, and Oeconomical are to maintain, and continue theſe. But a general tolleration is againſt all theſe, in that it allows a liberty of denying the Scriptures to be the Word of God, and ſets p. 176up the conſcience above the Scriptures: making every mans conſcience, even the polluted, and ſeared conſcience the rule of faith, and holineſs, before the pure, and unerring Word of God: whilſt they cry out, Men muſt go according to their conſciences; but never ſpeak of going according to the Word of God.

Fifthly, 5What God in his Word commands, or forbids ſingle perſons for themſelves, and their own practiſe, he commands, or forbids the ſame, not only for themſelves, but to them, for all under their command, and they muſt ſee to it to uſe their power, Authority, and intereſt to cauſe all under them to do ſo likewiſe, and not to ſuffer them to go on in any falſe ways, as theſe Texts amongſt many others prove, Gen. 18.19. Exod. 20.28. Deut. 6.4, 5, 6, 7. Eph. 6.4.

Sixthly, 6The Patriarchs, godly Judges, & Kings, and other good Magiſtrates did make uſe of their Authority to ſuppreſs falſe Doctrine, falſe Worſhip, falſe Prophets, and Seducers, and to bring thoſe under them to the true Worſhip, and fear of God, as Abraham, Jacob, Moſes, Joſhua, Gideon, Jehoſaphat, Aſa, Hezekiah, Joſia, Nehemiah. &c.

p. 177Seventhly, Yea, 7They did not only do it, but therein did their duty, as is clear from the approbations, ſpecial Teſtimonies, Promiſes, Rewards, and Bleſſings given by God of them, made to them, and beſtowed upon them by God for ſo doing. Its ſaid, that therein they did that which was right in the ſight of God, 2 Chr. 14.2, 3, 4. and many other places.

Eighthly, 8ſuch Magiſtrates as were dear to God, yet if out of carnal reſpects to Wives, Children, or other Intereſts, they tollerated Idolatry, and other evils, and uſed not their power to reſtrain, and puniſh them, have been ſharply reproved, and ſeverely puniſhed by God for it, as Solomon, 1 King. 11.4, &c. Eli, &c.

Object. But Idolatry, Object. and Idolaters were the adaequate Object of the coercive power of the Kings of Judah, and that Idolatry not meant of thoſe that worſhiped the true God in a falſe manner, but of ſuch as left the God of Iſrael to worſhip falſe gods, and thoſe neither, ſimply as ſuch, but as ſeducing others; but this power extended not to Hereticks, Schiſmaticks, &c. though there were amougſt them Phariſees, Saduces, Herodians, &c.

Anſw. Firſt, Idolaters, Anſw. 1 and Idolatry p. 178only were not the adaequate object of the Magiſtrates coercive power, but generally the matter of the Covenant, the whole worſhip, and truth of God: For Joſiah, Hezekiah, Aſa, and Jehoſaphat, ſuppreſſed other evils beſides Idolatry, as Wil-worſhip, things abuſed to Idolatry, and prophanation of the Sabbaths, marrying of ſtrange wives, &c. as appears, 2 Chron. 34.31, &c. 2 Kin. 23.8, 9. with 2 Chron. 14.3, 5. & 15.17. & 33.17. Neh. 13.7, 8, 15, 16, 17, 28, 30. Ezra 10.3, 5. 2 Kings 23.24, 25.

Secondly, 2The Idolatry which theſe godly Kings puniſhed, and reformed, was as well the worſhiping of the true God after a falſe manner, as the worſhiping of falſe Gods, as appears in the Golden Calf, Exod. 32.4, 5.6. and Jeroboams Calves, 1 King. 12.27, 28. they did not believe theſe Calves to be Gods, but worſhiped Jehovah by them. And Joſh. 22.11, 12. All Iſrael gathered together to war againſt Reuben, &c. not for making an Altar to a ſtrange god, but for making an Altar to offer upon to the true God, beſides the Altar which was in his Tabernacle, verſe 21.26, 28, 29.

Thirdly, 3They did not only puniſh groſs Idolaters which were Seducers, p. 179but ſuch as were ſeduced. Moſes puniſhed 3000 with death for their Calf-worſhip. So 2 Chron. 15.13. they that would not ſeek the Lord, whether ſmall, or great were to be puniſhed, Deut. 13. all a City that was drawn to ſerve other gods, was to be ſlain.

Fourthly, The Phariſees, Saduces, 4Herodians, &c. were not puniſhed:

1. Becauſe Religion was then mightily corrupted, and all things were out of order in Church, and State, which haſtened their deſtruction.

2. The Jews were not then a free people, nor had the civil power abſolutely in their hands.

3. God permitted thoſe times to abound with Sects, becauſe he had a purpoſe to deſtroy their Common-wealth, and the Tolleration of thoſe Sects made way for, & haſtened their ruine, as it hath done many others.

4. There is a great agreement between the falſe Prophets under the Old Teſtament, and the falſe-Teachers under the New, as is evident in many Scriptures of the New Teſtament, which p. 180lively reſemble theſe each to other, ſo that it cannot be imagined that the firſt ſort ſhould be puniſhed with death, and the later not puniſhed at all.

Ninthly, 9we have the full concurrent teſtimony, and judgement of the moſt Godly and learned Proteſtant Divines, as Calvin, Zanchy, Melancthon, Beza, P. Martyr, Bullinger, Muſculus, Chemnitius, Gerard, Bucanus, Bilſon, Cartwright, the Leiden Profeſſors, Voetius, Triglandus, &c. that the care of Religion and Gods worſhip belongs to the Magiſtrate, and that God hath given him power objective, and external in Eccleſiaſtical cauſes to look to Religion as well as to civil Juſtice.

Tenthly, 10there are many commands in Scripture given to Magiſtrates to puniſh oftenders againſt the firſt Table, as idolaters, blaſphemers, falſe Prophets, ſeducers, witches, wizards: profaners of the Sabbath, &c. as Exod. 22.20. Deut. 13.1, 2, 5. and 17.2, 3, 4, 5, 12, 13. Lev. 24.16, 23. and 20.2, 3, 4, 27. Deut. 18.20, 22.

Object. Object. But theſe are Old Teſtament examples.

Anſw. Anſw. Firſt, its evident that ſome of p. 181theſe commands, as againſt offering their children to Molech, and dealing with familiar ſpirits, deſerve, and are puniſhed now under the Goſpel as well as under the Law, why not then thoſe other of blaſphemy, falſe prophets, idolatry, &c.

Secondly, 2theſe precepts for the Magiſtrates puniſhing idolaters, blaſphemers, &c. extended not to the puniſhment of Jews only, but of all ſtrangers in the land, both Proſelytes that dwelt amongſt them, and paſſengers that travelled thorow, and came into their countrey for traffique. So Lev. 20.2. Lev. 24.16. He that blaſphemes the Name of the Lord ſhall ſurely be put to death, as well the ſtranger, as he that is born in the land.

Thirdly, the reaſons, 3and grounds of theſe Laws, with the uſe, and end of them are of common equity, and concern us Chriſtians as well as they did the Jews.

Fourthly, 4even before Moſes his time, in other Countreys Idolatry deſerved puniſhment by the Magiſtrate, as Job tells us, Job 31.26, 27, 28. and Artaxerxes, Nebuchadnezzar, &c. made Laws for puniſhing thoſe that blaſphemed p. 182the Lord, and tranſgreſſed his Laws, as we heard before. Maſter Prin in his Sword of the Chriſtian Magiſtrate ſupported, doth largly and excellently ſhew, that by the Light of Nature in all ages, even Heathen Magiſtrates have made Lawes againſt, and puniſhed ſuch as they eſteemed to be Atheiſts, Hereticks, Blaſphemers of their gods, or oppugners of their eſtabliſhed Religion.

Fifthly, 5this coercive power of the Magiſtrate is every way as uſeful, and neceſſary now for the glory of God, ſalvation of mens ſouls, and peace of the Church and State as it was then, yea, & in ſome reſpects more neceſſary, there being in our dayes, not onelyonly the ſame reaſons, and cauſes for the power of the Magiſtrate, but many others alſo, as was ſhewed by Maſter Burroughs before.

Mr. Tho. Edw. againſt tolleration.

Queſt. Queſt. How may it further appeare that corruption in Religion, outwardly breaking forth, and expreſſed, may, yea, and muſt be reſtrained and puniſhed by the civil Magiſtrate?

Anſw. Anſw. From the example of Chriſt, John 1.13, &c. who whipped out of the Temple thoſe that ſold Oxen and Sheep, &c.

p. 183Object. But Christ did this as God, Object. or at lest as the Meſſias, therefore its not imitable?

Anſw. Firſt, Anſw. 1 Civil Rulers are Chriſts vice-gerents, as he was God, and therefore they are called Gods, Pſal. 82.1, 6. and ſaid to judge for God, 2 Chron. 19.6. and are called the Miniſters of God, Rom. 13.4. who are to take vengeance in Gods ſtead; they are alſo Chriſts vice-gerents as Mediator, as one that hath all power committed to him in earth as well as in heaven, Mat. 28.18. From him therefore as political head of his people, Magiſtrates power on earth muſt come, Prov. 8.15, 16. Hence he is called King of Kings, 1 Tim. 1.16, 17. Rev. 19.16. yea, he makes them nurſing fathers to his Church, and ſo commits his Church which is his houſe, into their hands, as to thoſe who by their civil authority are every way to further its welfare; and therefore what Chriſt did when on earth, to purge corruptions out of his Church, he now doth by the hands of his vice-gerents.

Secondly, he that was God man, 2who acted here, did it in a mixt way, not only as God, but partly as man alſo, as p. 184man he made the whip of cords, and ſmote them therewith: his example therefore herein is imitable by men of place, and the reaſon whereby Chriſts act was juſtified, was the zeale of Gods houſe, John 2.17. which muſt needs be yeelded to be an apt, and juſt reaſon ſutable to the act, and imitable by others which are called thereunto.

Object. Object. It was an extraordinary act in Chriſt as man to puniſh abuſes in Religion in a Corporal way?

Anſw. Anſw. 1 Firſt, admit that, yet at leaſt the act it ſelf of ſuch puniſhment of the abuſes in religion, muſt needs be in it ſelf, that whereon the image of Chriſts zeal was enſtamped, and that which in it ſelf is good, or elſe Chriſt could not have done it without ſin: and if in its nature it was good, its imitable by ſuch as are called thereunto to do that in an ordinary way, which he did in an extraordinary.

Secondly, 2be it that it was extraordinary in Chriſt as man to act thus: So was Phineas his act in killing Zimri, and Cozbi, Numb. 25.7, 8. and Samuels in hewing Agag in pieces, 1 Sam. 15.33. and Elijahs ſlaying of Baals p. 185Prieſts, 1 King. 18.40. yet it muſt be yeelded that there muſt be ſome who by office might and ſhould in an ordinary way have puniſhed ſuch ſins, the Lord not uſing to ſtirre up any in an extraordinary way to do any ſuch acts, but in a defect of ordinary power. So by theſe extraordinary acts, was a ſupply made of the defect of Magiſtratical power, which in an ordinary way makes uſe of the ſword, or whip for the corporal puniſhment, as Rom. 13.4. rather then ſuch abuſes in Religion ſhal not be in an external coercive way, curbed and puniſhed, therefore Chriſt thought it fit to put forth his hand to ſo good and bleſſed a work, when thoſe whoſe duty it was to do it, would not diſcharge their truſt.

Queſt. Queſt. What corruptions in religion are thus to be puniſhed by the Civil Magiſtrate?

Anſw. Anſw. We muſt diſtinguiſh of corruptions in Religion, and they are,

Firſt, either Dogmatical or Practical: 1and theſe again are either ſuch as are more groſſe, and ſtrike at the fundamentals or vitals of Religion, whether directly or collaterally: or ſuch as are of a more circumſtantial, and lighter nature.

p. 186Secondly, 2corruptions in religion are either ſuch as are ſecretly taken up, and embraced; or ſuch as come under mans view, being outwardly expreſſed by word, writing, &c. and theſe again are either ſuch as are held forth with meekneſſe, and real expreſſions of a cordial readineſſe to lay them aſide upon better information: or ſuch as are carried on in a turbulent way, and with contempt of Civil, or Church order.

Againe, reſtraint, and puniſhment of theſe is either that which is meerly and immediately divine: or that which is partly Divine, and partly humane, in reſpect either of the agent, or manner of acting: or that which is properly in the nature of the act, perſon, and manner of acting, humane; and this againe is, either Political, which is carried on in a Civil way, and by Political means: or Eccleſiastical, which is carried on in a Church-way, and by Church meanes.

Thirdly, 3a call of God to reſtraine, and puniſh abuſes is, either immediately Divine, as when by Divine viſion, revelation, propheſie, inſpiration, inſtinct, &c. or that which is mediately p. 187divine, in reſpect of God the author, but immediately humane, in reſpect of man deſigning and inviting.

Queſt. Queſt. What concluſions may be laid down upon theſe premiſes?

Anſw. We ſhall ſhew, 1. Anſw. Negatively, what may not be done. 2. Affirmatively, what may, and muſt.

Firſt, Negatively, we ſay, 1that

1. No private perſon in theſe dayes under any pretence whatſoever may take upon him to reſtraine and puniſh corruptions in religion in thoſe who are not under their perſonal charge. It's raſh zeal, zeal without knowledge to do any thing this way, without the bounds of ones particular calling, in the limits whereof every one ſhould abide with God, 1 Cor. 7.20, 24. It tends to confuſion, and God is no authour of that, 1 Cor. 14.33.

2. No civil authority, nor perſons thereunto called, may (as ſuch) puniſh abuſes in Religion in any Eccleſiaſtical way, as excommunication, &c. Chriſt never gave the power of the keys to Civil Magiſtrates, but to his Church-Officers, Mat. 16.18, 19. and 18.17, 18. 1 Cor. 5.4. neither may Church-Officers puniſh in an external way, as p. 188by impriſonment, fines, ſtripes, ſword, &c. Mat. 20.25, 26.

3. Neither Civil, nor Church power may puniſh a meer ſuppoſed corruption in Religion, but that which doth manifeſtly appear to be ſo by the Word of God, they muſt not make men offenders for a word rightly uttered by the juſt, Iſa. 29.21. that's blind zeal, as Joh. 16.2, 3.

4. Neither of them may cenſure, or puniſh corruptions in Religion till they break forth in outward expreſſions: For then, and not till then they are of legal proof, ſcandalous, and infectious. Hence, Deut. 13.13, 14. and 17.2, 3, 4, 5. the text ſaith, If it be told thee, and if thou hast heard it, &c.

5. Though ſuch as are in authority ſhould be in a holy manner jealous, and carry a watchful eye in caſe of hints given of ſuch corruptions, as the Heads of the Tribes were, when they heard of the new Altar, Joſh. 22.11, &c. and Paul of the Church of Corinth, 2 Cor. 11.2, 3. yet they may not by external violence, as by Oaths ex officio, impriſonment, wrack, &c. bring that under cenſure, which Gods providence ripeneth not for it. The Heathen Romans p. 189would not do ſo, Act. 22.30. and 23.28, &c. 35. and 24.22, 23. and 25.5, 7, 8.

6. Though the corruptions in Religion be manifeſt to the Civil or Church-Officers, yet they are not puniſhable till ſufficient means of conviction be uſed. So we ſee in the example of the heads of the Tribes, Joſh. 22.11, to 20. An Heretick muſt not be rejected by the Church till after once, or twice admonition.

7. Though neither Civil, nor Church-Officers may impoſe upon Aliens from the true Religion, any of the wayes of it: yet the Civil Magiſtrate may not ſuffer ſuch openly to vilifie, or blaſpheme the true Religion, or to abuſe the Miniſters and profeſſors of it, or any wayes to diſturb them in the holy exerciſe of it.

8. Neither powers may equally cenſure, or puniſh all ſorts of corruptions in religion which come into publick view; but as the corruptions are more groſſe, or the perſons more turbulent in their way, ſo they are to puniſh them more ſeverely.

Secondly, Poſitively, 2we affirme that p. 190both Church and Civil Officers, the one in a Church-way, the other in a Political way, may, yea, muſt reſtraine, and ſeaſonably and ſutably puniſh all groſſe corruptions in Religion, manifeſtly croſſe to the Word, when they are outwardly, and openly expreſſed, to the juſt offence of the Saints, and the hurt of others. We ſay, they may, and muſt do it; for its not left to their liberty to do, or not to do it, but its their duty, which they may not diſpenſe with.

Queſt. Queſt. How can this be proved to be the Civil Magiſtrates duty?

Anſw. Anſw. 1 Firſt, becauſe ſuch reſtraint, and puniſhment is a choice piece of ſervice to the Lord from them, and no uſurpation, but their duty, and wel-becoming them. When Moſes would call forth ſome to puniſh with the temporal ſword, the open corruptions in Religion, Exod. 42.4, &c. 26. He asks, who was on the Lords ſide? or who is for the Lord? viz. to puniſh ſuch corruptions in ſuch offenders, and ver. 29. ſpeaking of the ſame work, he bids them, Conſecrate your ſelves to the Lord, every one upon his ſonne, and upon his brother, that he may beſtow a bleſſing upon p. 191you to day. Acts of juſtice againſt the Churches enemies, are a choice ſervice, and ſacrifice to God. Hence, when God by mans ſword puniſheth the Churches enemies, Iſa. 34.6. he calls it his ſword that is filled with blood. So, Rev. 19.17, &c. when the overthrow of the ſupporters of the Man of ſinne, is ſpoken of, its called, the Supper of the great God: ſo delightful and pleaſing to the great God are ſuch acts of juſtice by the Civil ſword upon ſuch as are groſly corrupt in matters of Religion. Its to him as a ſacrifice, as a Supper.

Obj. Object. But ſtill theſe are Old Teſtament examples?

Anſw. Anſw. Surely this is New Teſtament doctrine, and that which Chriſt commanded Saint John to communicate to his Churches. Would not underminers of the Magiſtrates power, have godly Magiſtrates to be for the Lord, and on his ſide, as well now as formerly? would they not have them do him ſuch choice ſervice, which may be to him as a Sacrifice as well now as then? Again, ſuch as are zealous in doing acts of Civil Juſtice upon corrupters of Religion, they alſo are ſaid to be with p. 192the Lamb, and on his ſide, Rev. 17.14. and they that are with him, are called, and choſen, and faithful; and Chap. 19.19. they are called Armies in Heaven, i.e. perſons of heavenly ſpirits, aimes, and converſations, arrayed in white. Neither can this be evaded by ſaying that they fought againſt Antichriſts adherents by the ſword of the Spirit, the Word of God, or by the ſword of excommunication: but its meant by the temporal ſword of Chriſt, as he is King of Kings, and Lord of Lords, by which he bids his Magiſtrates from him to avenge his quarrel upon the Beaſt of Rome, and his adherents: and the judgment ſo executed is called the Lords, Deut. 1.17. and this puniſhment upon perſons ſo corrupt in Religion, is in the dayes of the Goſpel ſet out to be a renowned, and accceptable ſervice to the Lord, as is foretold, Iſa. 66.19, 20, 21, &c. The Lord will judge with his ſword all fleſh, and his ſlain ſhall be many, ver. 16. to wit, of thoſe as purifie themſelves in gardens, eating unclean things, &c. theſe ſhall be conſumed together, even theſe that are corrupt in matters of Religion by Gods ſword, verſe 16. not alone immediately, p. 193but mediately, even by the Civil Magiſtrate, who beares Gods ſword for this end, as v. 24.

Again, Cant. 2.15. Take us the Foxes, &c. they are the words of Chriſt; and the word Take, in the moſt uſual and proper ſence, ſignifies a taking by external force. So, 2 Sam. 1.10. David took the Amalekite, and ſlew him. So, Judg. 12.6. and 16.21. and ſuch external forcible taking is proper for Foxes that deſtroy the Vines, and therefore this text muſt be referred to an act in an external forcible way of taking and puniſhing ſuch Foxes, which ſpoile the Churches of Chriſt. So falſe prophets are compared to Foxes, Ezek. 13.4. ſo then this is cleare from that in Canticles.

1. That this is a charge of Chriſt, as Mediatour, to all ſuch as being in place and office under him, are to reſtrain and puniſh, even by the temporal ſword, as our Civil Rulers, who in a Politicall way are herein enjoyned forcibly to take ſuch corrupters, and diſturbers of Religion; as well as of good manners.

2. That ſuch taking of Foxes is a ſervice p. 194very acceptable to Chriſt, as Mediator, and Political head of the Church: yea, and to the bleſſed Father, and Spirit, in whoſe name its done, and to the Church, in whoſe behalf it is done. So Num. 25.11. with 1, 2, 6, 7, 8, God ſaith, that Phineas his act of zeal, was for his ſake, Verſe 11. So Pſal. 2.10, 11, 12. The Kings, and Judges of the earth are required to ſerve the Lords anointed, verſe 6. which being ſpoken to Kings, cannot be reſtrained to ſervice which other godly perſons performe, but extends to authoritative ſervice, as Civil Rulers: and this was no Moſaical injunction that concerned only Judahs Kings: but the Pſalm being Prophetical of Goſpel-times, ſhews that its a command lying upon Gentile-Rulers, to ſerve Chriſt with their Authority in reſtraining, and puniſhing corruptions in Religion.

Secondly, 2A ſecond Reaſon is taken from the end to which the civil Magiſtrate is appointed by God, whether that end be more general, or ſpecial.

1. In General, he is appointed for the good of his Subjects, Rom. 13.4. whether that good be natural, as ſafety of their bodies, life, &c. or moral, as p. 195Temperance, Chaſtity, &c. or Civil, as Civil liberties, mens Lands, Goods, &c. Or ſpiritual, as the free paſſage of the Goſpel, the purity of Worſhip, and of the Doctrine, and Diſcipline of Chriſt, &c. Now if God hath made him a Miniſter for good all theſe ways, then he hath armed him with power in a Civil way to promote that good of his Subjects, and to reſcue them from whatſoever breaks out to impair that good: And truly corruptions in matters of Religion do ſtrike at all that good, both as they provoke God in Judgment to blaſt al that good to a people where they do prevail; & as they occaſion breaches in a State to the prejudice of their liberties, and peace: witneſſe the ſad fruits of Popery, formerly amongſt us. Of Anabaptiſme in Germany: and of Levelliſme not long ſince in England, and I pray God that theſe may be the laſt, and to divert that ſtorm which ſeems to approach by reaſon of many turbulent, and ſeditious ſpirits now working amongſt us: and is not then the Magiſtrate, who in a ſpecial manner is appointed for the ſpiritual good of his Subjects, to maintaine and defend them by oppoſing, and puniſhing p. 196all principles, and practiſes which tend to the diſturbance of the Church. So Rom. 13.4. Iſa. 60.10, 11, 12.

Obj. What need the Church any ſuch helps? It carried on Church-wayes, and worſhip, when the Rulers of the earth hindred it: and it hath weapons of its own to avenge all diſobedience? 2 Cor. 10.6.

Anſ. 1. Its true, this help of Civil authority is not of abſolute neceſſity to the being of a Church; but its an acumulative good, conferred by God upon the Church to curb, and hinder whatſoever is deſtructive to her good.

2. When the Church hath uſed her power againſt the diſturbers of her purity and peace; yet even then they may, and uſually do grow more inſolent, and turbulent, and do more hurt then they did before: yea, ſuch may go from place to place to make proſelytes; So that either the Magiſtrates ſword, and ſervice is needful, or there will be left no ordinary, nor orderly power to reſtrain, and puniſh ſuch groſſe offenders.

Thirdly, 3a third reaſon is from the prayers which God commands his people to make for this end: and the praiſes p. 197which they return to God when ſuch an end is attained.

1. For prayers, 1 Tim. 2.1, 2. I exhort that prayers, &c. be made for Kings, &c. that we may lead a quiet and peaceable life in all godlineſſe, and honeſty. Whence it follows.

1. That we come not to God to deſire to be let alone by authority in any way that is contrary to godlineſſe or honeſty; the contrary deſire being that which we are taught here to pray for.

2. That Magiſtrates by their office, now under the New Teſtament, are to look to matters that pertaine to godlineſs, both Doctrinal, and Practical, appearing in outward view, as well as to matters of honeſty.

3. If this be a prayer according to the will of God, as it muſt needs be, being directed by the Holy Ghoſt, then its Gods will that Magiſtrates ſhould by their authority ſee that their ſubjects lead a quiet and peaceable life in all godlineſſe, and honeſty, that is free from diſturbance in any ſuch wayes of godlineſſe, by open, and manifeſt diſturbers thereof.

2. For praiſes. So in Ezra's dayes: p. 198they thankfully acknowledged it as put into the hearts of their rulers by God, to take ſuch effectual care of pure, peaceable, and comfortably carrying on the whole work of God committed to them, Ezra 7.25, &c. So Revel. 11.15. they praiſe God, for that the Kingdomes of the earth are become the Kingdomes of Christ, and for that he takes to himſelf the Kingdome. Now the Kingdoms of the earth become Chriſts, not onelyonly when the people ſubmit to Chriſts government; but when ſuch as Rule under Chriſt, do rule for him, and by their civil power, ſuppreſſe ſuch as openly oppoſe, or ſeek to ſubvert, or pervert his royal Laws, and bleſſed inſtitutions held forth in his Word.

Fourthly, 4another argument may be taken from the zeal foretold to be in private Chriſtians in Goſpel-times, whereby they ſhould provoke civil authority to uſe the ſword in puniſhing perſons groſly guilty of corruptions in Religion: ſo in that propheſie before ſpoken of, Zach. 13.3, 6.

Fifthly, 5Another reaſon is taken from the publick evil removed, and good attained by the due uſe of ſuch power, and the ſad miſchiefs attending, either the p. 199want, or groſſe neglect thereof, Deut. 17.2, 3, 5, 7. when Idolaters are commanded to be ſtoned, its added, ſo ſhalt thou put away the evill from amongst you: Good alſo is attained, and that, 1. Moral, Deut. 17.10. All Iſrael ſhall hear, and fear, and do no more ſuch wickedneſſe. 2. Civil, in regard of their outward eſtate; God would then bleſs them with peace and plenty: when the Idolaters were puniſhed, God ſent raine, 1 King. 18.40, 41. 2 Chron. 14.3, 4, 5. Conſider alſo what a deluge of evils enſue when ſuch power is wanting, or not executed. Thence idolatry, Jude 17.4, 5, 6. Thence corruption in Church Diſcipline, v. 12. with ch. 18.1. yea, it lets in all temporal judgements: when there is none to ſtand in the gap, and authoritatively to make up the hedge which is broken down by corrupters of Gods worſhip, then an inundation of ruining judgements follows, as Ezek. 21.25, 26. with v. 30, 31. and as it is miſchievous to the Church and State, ſo to the negligent rulers themſelves, and to their families: It was the ruine of Eli's houſe, 1 Sam. 2.22, 23, 24. with 27.28, &c.

Sixthly, 6when Magiſtrates want zeal p. 200to reſtraine, and puniſh Hereticks, and corrupters of his Word, and worſhip, God ſtirs up zeal in others in an extraordinary way to do it. When Ahab would not, Elijah doth it, 1 King. 18. he will have it ſome way done, and therefore he likes of it.

Obj. Object. But grant ſuch power to Magiſtrates, and its the way to make men either baſely to diſſemble, or to do ſomething againſt their conſciences?

Anſw. Anſw. 1 Firſt, you may ſay as much againſt that way which Aſa, and the State took, 2 Chron. 15.12, 13. when they enacted, that whoſoever would not ſerve the Lord ſhould be ſlaine, which they were encouraged unto by the prophecying of Oded, ver. 1. and for this the Lord gav… them reſt, v. 15. Joſias alſo cauſed his Subjects to ſerve the Lord, 2 Chron. 34.33. and you may as well ſay that this cauſed their Subjects either to diſſemble, or to ſinne againſt their conſcienc…s; the like you may ob…ct againſt Church-Cenſures, as Gal. 5.10, 12. 1 Tim. 1. ult.

Secondly, 2Magiſtrates in reſtraining, and puniſhing ſuch things as are croſs to the word of God; puniſh only ſuch things as men in conſcience ſhould p. 201avoid, and will this make them to diſſemble, &c.

Obj. Such coercive power in matters of Religion is the way to bring in perſecution for conſcience ſake?

Anſw. 1. Teaching Magiſtrates their duty to puniſh things manifeſtly croſs to the Word of God, and that after due means uſed for conviction, is rather a way to reſtraine them from perſecuting the Saints for a good cauſe, or conſcience, and if accidentally Gods enemies take occaſion hence to abuſe their power, this muſt not take away the due uſe of it. Papiſts, and Prelates abuſed Church-cenſures againſt the godly, yet this their ſin diſchargeth not the Church from its duty.

2. Its an abſurd argument to reaſon thus. Men may not be perſecuted for a good cauſe, and conſcience; therefore they may not be puniſhed for maintaining a bad cauſe, &c.

Obj. The exerciſe of any ſuch power by godly Rulers is croſſe to the meek Spirit of Chriſt, and to that merciful ſpirit which he requires to be in his Saints? Rom. 15.1. Gal. 6.1, 2. Eph. 4.32. 2 Tim. 2.25.

Anſw. Zeal of God in ſharp puniſhing p. 202of ſuch corruptions flood well with Chriſts Dove-like ſpirit. None ſo meek as he, and yet none ſo zealous this way. The zeal of Gods houſe even conſumed him, and made him lay on ſo hard with his ſcourge upon thoſe who polluted the Temple, John 2.16. with 14.15, 16, 20. Moſes was the meekeſt of men in his own cauſe, Numb. 12.3. yet lion-like in that cauſe of pollution of Gods worſhip, Exod. 32.26, 27 &c. Hezekiah was a ſhadow to the Saints, Iſa. 32.2. Yet a fiery flying Serpent againſt Gods, and the Churches enemies, Iſa. 14, 29, 30.

Queſt. Queſt. What other reaſons may be rendred why the higher Civil powers ought not to grant a Tolleration to their Chriſtian ſubjects to hold, and profeſſe in matters of Religion what themſelves may pretend conſcience for their ſo doing, when indeed groſly erring, and contemptuouſly, and pertinaciouſly holding the ſame forth?

Anſ. Anſw. 1 Firſt, becauſe they may not give liberty to their Subjects to live in, and practice the works of the fleſh: But Hereſies, and Schiſmes are works of the fleſh, Gal. 5.20. therefore not to be tollerated.

Secondly, 2that liberty which ſuffers men ordinarily to draw perſons away p. 203from God is not to be granted by Chriſtian Magiſtrates; but to tollerate perſons, under a pretence of Conſcience, pertinaciouſly to hold forth corrupt opinions, is to ſuffer them to draw others from God, therefore its not to be allowed, Deut. 13.9.

Thirdly, 3that liberty which ſuffers the ſheep of the Lord, in an ordinary way to wander from their fold, and paſture without reſtraint, or effectual care to reduce them, is not to be allowed by political ſhepherds which God placeth over them: This the Lord complains of, and ſharply reproves, Ezek. 34.5, 6, 7, 8. There was no Shepherd, neither did my Shepherds ſearch for my flock: but they wandred and became a prey,—were driven away and devoured; there were Shepherds, but they did not execute their office, but ſuffered Gods flock to be ſeduced, and corrupted by falſe prophets. But the liberty aforementioned doth thus; therefore its not to be allowed.

Fourthly, 4ſuch a liberty carries a brand of Anarchy in the State, yea, and of a ſad judgement of God upon that State for the provoking ſins both of rulers and people. 1. Its one brand of Anarchy, p. 204Judg. 17.6. there was no King in Iſrael, every one did what was right in his own eyes. 2. Its a ſad judgement of God, as appears, Zach. 11.9. with 15, 16, 17. where the Lord threatens to leave thoſe of his flock alone to themſelves, and to killing courſes of ſinne: that which dieth let it die: and the judicial means he uſeth, is in judgement to raiſe up a fooliſh Idol Shepherd, i.e. ſuch Rulers in Church and State into whoſe hands the flock is delivered to be ſpoiled, as v. 5, 6. ſuch as care not what becomes of their ſouls. So, 2 Chron. 20.33. where it appears that to be left by authority to take up corruption in religion under pretence of conſcience is a ſad judgement of God for the ſins of a profeſſing people.

Fifthly, 5ſuch a tolleration makes Rulers not to be for Chriſt, but in that reſpect, againſt him: for it makes them not to be for one chief end of his coming, which was to deſtroy the works of the devil: For a tolleration of errours is a tollerating the works of the devil; becauſe erroneous doctrines are forged by the devil, and are ſome of thoſe lies whereof he is the Father, John 8.44. Thoſe doctrinal lies are doctrines of devils, 1 Tim. 4.2. unclean frogges that come p. 205out of the Dragons mouth, Rev. 16.13, 14. yea, leſſer errors about meats, and marriage are called doctrines of Devils, 1 Tim. 4.1, 2, 3. therefore they ought not to be tollerated.

Sixthly, 6Such a Tolleration will wound a State in the very continuity of it: It breaks the hedge, and walls of a State; and ſo lets in manifold miſchiefs: For,

1. Corrupt Doctrines ſo allowed, do mingle with, and wil eat out ſound Doctrine, pure Religion, and the Covenant of God, which are the ligaments, and bands of a Chriſtian State, and made Jeruſalem ſo compacted together, Pſalm 122.1, 2, 3. For, 2 Tim. 2.16, 17. They will encreaſe to more ungodlineſs, and their words will eat as a Canker, or Gangrene.

2. Corrupt Doctrines tend to the breaking of the peace of ſuch ſocieties where they are tollerated. Hence Gal. 5.10, 12. I would they were cut off that trouble you. And Acts 20.30. They draw away (or rent away as members from the body) Diſciples after them: Where there are Hereſies amongſt Church-members, there will be Schiſms and Diviſions, 1 Co…. 11.18, 19. Such filthy Dreamers, Jude 8. are branded for ſedicious p. 206perſons in Common-wealths: They deſpiſe Dominions, and ſpeak evil of Dignities, witneſs the many breakings of our Parliaments, and turning of Governments upſide down. Such juſtly periſh, as did ſeditious Corah, verſe 11. Hence Seducers are called, Traitors, heady, high-minded, Truce-breakers, Falſe-accuſers, fierce, &c. 2 Tim. ….1, 2, 3, 4, 5. and that he ſpeaks this of Seducers appeares, verſe 6, 7, 8, 9, 13. And Jude 16. They are branded for Murmurers, and Complainers, quarrelling againſt matters in Church, and State. All ages have declared that perſons of corrupt Principles in Religion are frequent Movers, and Abettors of civil ſeditions.

3. Corrupt Doctrines break the hedges, and walls of a Chriſtian Common-wealth, and leave it naked to become a prey to its adverſaries. So was Iſrael, when they had corrupted Religion, Exod. 32.25. till Moſes commanded Juſtice to be executed upon ſome, for the terror of others, ver. 26, 27. Falſe Prophets let alone, ſpoil the vines, and break the hedges, as is implyed, Ezek. 13.4, 5. So, Ezek. 22.26, 27. When ſuch corruptions are let p. 207alone, a gap is made, verſe 30. and when none in Authority are found to make it up by puniſhing them, God powers out his indignation upon them, verſe 31. Solomons connivence at Idolatry in his wives, rent his Kingdom in pieces: but puniſhing ſuch corruptions puts away evill, Deut. 17.2, 3, 7.

7. Such a tolleration God accounts to be a kicking at Religion, and honoring ſuch Corruptors above God himſelf, as appears, 1 Sam. 2.12. to 16. with 23, 24, 25, 29. Elies ſons corrupted the worſhip of God by ſnatching what came firſt to hand: and the Lord ſaith, not only to them, but to Eli too: Wherefore kick ye at my ſacrifice, and honoureſt thy ſons above me? &c. therefore it ought not to be granted.

8. Such a Tolleration of ſuch evils, cauſes thoſe very evils to be charged on Rulers themſelves, and bringeth the wrath of God upon them. So Elies ſons ſins were charged upon, and puniſhed on Elie himſelf, and Solomons connivence at the Idolatry of his wives. And Nehemiah contends with the Rulers for not reforming the prophanations of the Sabbath, Nehe. 13.10, 11, 12, 16, 17, 18. the ſin of the people in p. 210doing corruptly in the matters of God is charged upon Jotham, 2 Chron. 27.2. he did that which was right in the ſight of the Lord, yet the people did corruptly, 2 Kin. 15.34, 35. and that is charged upon him as his ſin.

9. Such a Tolleration makes men abhor Religion, and to ſpeak evil of the way of truth, as Elies ſons corruptions being connived at, made men abhor the Lords offerings, 1 Sam. 2.17. So, 2 Pet. 2.1.2, 3.

10. Such a Tolleration is intollerable, becauſe it is an allowing of Foxes to ſpoil Chriſts vines, Can. 1.2.16. Of Wolves that ſpare not Chriſts flock. Acts 20.30. with Ezek. 34.8, 10. Of Sorcerers that bewitch men. 2 Tim. 3.13. Gal. 3.1. Who hath bewiched you, &c: they are alſo as Jeſabel, whom God will puniſh, if men neglect their duty in doing of it, Rev. 2.20, 21, &c.

Thus you have the Judgement of Mr. Tho. Cobbet of New England againſt a General Tolleration. See more of this in Mr. Cottons anſwer to Mr. Williams.

FINIS.

Errata Typographica.

PAg. 2. lin. 6. pro Nobathaea leg. Nabathaea. p. 3. l. 21. pro Saphirus leg. Sapphirus. p. 4. l. 1. pro phorus leg. pharus. p. 6. l. 13. pro pollyſyllaba leg. polyſyllaba. l. 18. pro ped…x leg. pedis. in margine pro Harpago est faem. leg. maſc. p. 7. l. 26. poſt ſilex adde et. p. 9. l. 20. pro mine leg. minae. p. 10. l. 4. pro vendiciae leg. vindiciae. p. 11. l. 11. pro facinum leg faſcinum. p. 15. l. 10. pro Ligar leg. Ligur. p. 20. l. 8. pro areo leg. aveo. p. 23. l. 6. adde distinguo.

End of the text · Samuel Clarke, Golden Apples (1659)