Helps for Discovery of the Truth in Point of Toleration, Text
Helpes for diſcovery of the Truth, in point of Toleration.
MY former Aſſertion was, That we have a word of God for our direction in all things which we have to doe. My reaſon illuſtrating this truth was this, That otherwiſe our eſtate ſhould be worſe then the ſtate of the Jews, who had direction (as is on all hands confeſt) out of the Law, even for the leaſt things; And whereat it is the vertue of a good Law, to leave as little undetermined, and without the compaſſe of the Law, as can be, my adverſary D. W. imagining that we have no word for divers things, wherein the Jews had particular direction, ſuppoſeth a greater perfection …n the Law given to the Jewes, then in that which is left to us.
That this is a principall vertue of the Law, may be ſeen …nd evidenced thus; Firſt, becauſe conſcience that is well …nſtructed and touched with the feare of God, will ſeek direction from the light of Gods word, even in the ſmalleſt actions. Secondly, common reaſon will urge it, the Maſters whereof give this Rule, foreign, &c. Ariſt. ad Theod. viz. It greatly behoveth thoſe Lawes which are well made, as much as can be to determine of all things, and to leave as few things as may be to the diſcretion of the Judge.
I added, That the new Teſtament is a noble addition to the old, that it maketh the old more manifeſt, and bringeth greater light; which expreſſion (though D. W. wrangleth withall) is no other then Mr. Calvin uſeth on 2 Tim. 3. where he calls the Goſpel an addition to the Law: Let us therefore now conſider, whether in the matter of the Judiciall Law, that which I have ſet downe be ſtrange and dangerous, as Dr. W. ſurmiſeth.
I doe not affirm, that the Magiſtrate is ſimply bound to the Judiciall Law of Moſes; but that he is bound to the Equity, which I alſo call the ſubſtance and marrow of them, in regard of which equity, I affirm that, ☜There are certaine Lawes among the judicialls, which cannot be changed.
Hereof I gave example in the Laws which command, that a ſtubborn Idolater, Blaſphemer, Murtherer, Inceſtuous perſon, and ſuch like ſhould be put to death.
For the firſt point, That the equity of the judicialls doth remain, and therefore ought to be a rule to direct all Laws by:Calv. Inſtit. l. 4 c. 20. Sect. 15. To let paſſe the authority of Mr Calvin, Mr Beza, and other writers of our time, who have written with any judgement of this matter,Beza de comburendis Haereticis. (who doe in plain words affirm, that there is a perpetuall equity in them, and that our Laws, though they differ in forme, yet ought to retaine the reaſon or ground of them) I ſay to let that paſſe, I aſſert, That all theſe Laws, Morall, Ceremoniall, and Judiciall, being the Laws of God, and by his revealed will eſtabliſhed, must ſo farre forth remaine, as it appeareth not by his will that they are revoked.
To boult out therefore this truth, ſeeing the altering or revoking of any Law muſt be by our Saviours comming only, Let us inquire what thoſe Laws are which he put an end unto.
This thing may be conſidered in that diviſion which S. Paul uſeth,Eph. 2. where he ſaith that our Saviour Chriſt came to make peace, firſt between God and men, and then between men and men; that is to ſay between the Jews and Gentiles. 1. The Ceremoniall Law therefore being a Law of enmity (which as a wall held out the Gentiles from joyning themſelves unto the Jews) was neceſſary, among other cauſes, in this reſpect to be taken away. Secondly, the curſe of the Law, for the breach of any of the Lawes of God, either pertaining to the Jews in times paſt, or unto us now (being that which maketh the wall between the Lord and us) was, for our reconciliation with his Majeſty, neceſſarily to be removed: whereupon it followeth, Firſt, That the Morall Law (as that which hindereth not our reconciliation with God, nor our good agreement with men) is in as full ſtrength as ever it was before the comming of our Saviour Chriſt: For the curſe of the Law beſides that, it is in regard of the Elect, rather fulfilled and executed in the perſon of our Saviour Chriſt, then abrogated. 2. Beſides that alſo, it hath a neceſſary uſe as yet towards the Elect, not only to drive them to the faith which is in Chriſt Jeſus, but alſo to keep under the remnants of rebellion, even of them which have already believed. And 3. Beſides that, the force thereof is dayly, and ſhall be for ever executed upon the wicked. 4. Beſides all this, ſeeing this curſe was annexed not only to the breach of the Morall Law, but alſo of the Ceremoniall and Judiciall, there is no juſt cauſe, why the Morall Law ſhould be ſaid to be abrogated.
Secondly it followeth hereupon, That thoſe Judiciall Laws of Moſes, which are meerly Politck, and without all mixture of Ceremonies, muſt remain, as thoſe which hinder not the Attonement of Jews and Gentiles with God, or of one of them with another. Beſides this, It being manifeſt, that our Saviour Chriſt came not to diſſolve any good Government of Common-wealth, he can leaſt of all be thought to come to deſtroy that which himſelfe had eſtabliſhed.
Of this Point Dr. W. hath two contrary ſentences, one of Muſculus, pa. 97.which ſaith that the Judiciall Law is abrogate, the other of Beza, which is, That the Judiciall Law being given to the Jewes, is not yet abrogate, ſo that if they had any eſtate of Common-wealth in the Land of Canaan, they ſhould be conſtrained to uſe that forme of Government, which was given to them by Moſes.
Now albeit thoſe Lawes given unto the Jews for that Land, doe not bind the Gentiles in other Lands, forſomuch as the diverſity of the diſpoſitions of the people, and ſtate of that Country, gave occaſion of ſome Laws there, which would not have been in other places, yet foraſmuch as there is in thoſe Laws a conſtant and everlaſting Equity whereupon they were grounded, 2. And the ſame perfecter and further from errour then the forge of mans reaſon (which is even in this behalfe ſhrewdly wounded,) is able to deviſe; It followeth, that even in making Politick Laws for the Commonwealth, Chriſtian Magiſtrates ought to propound unto themſelves thoſe Laws, and in light of their Equity by a juſt proportion of circumſtances, of perſon, place, &c. to frame them.
Now to prove this truth, That the equitie of the Iudiciall Law remaineth, (not as a counſail which men may follow if ☞they liſt, and leave at their pleaſure, but) as a Law whereto they be bound,1. Argument. I ſhall prove by an Argument taken from that of the Apoſtle in 1 Cor 9. where after he had alleaged divers ſimilitudes, fetcht from the common uſe of men, to prove that a Miniſter of the Goſpel ought to be maintained upon the Churches charge;Pag. 98. leaſt it might be objected that theſe were but humane reaſons, he citeth one of the Judiciall Laws, as the eternall Law of God, Deut. 25. 4. Thou ſhalt not muzzell the mouth &c. Where it is manifeſt, that he doubteth not to bind the Conſcience of the Corinths unto the equity of that Law which was Judiciall, and ſo urgeth it ver. 10.
Likewiſe of the finding of the Prieſts in the ſervice of the Altar, commanded in the Law, he concludeth, That thoſe which preach the Goſpel ſhould live of it. And this maintenance of the Prieſt, albeit in the manner of the proviſion it was meerly Ceremoniall, yet as it was a reward of their ſervice, due by men (as the puniſhments alſo, if they had failed in their duties,) was meer Judiciall. Whereupon it followeth, that in thoſe Judicialls, to all the circumſtances whereof we are not bound, we are yet bound to the Equity of them.
It remaineth to ſhew, that there are certain Judiciall Lawes which cannot be changed, as that a Blaſphemer, contemptuous and ſtubborn Idolater, &c. ought to be put to death. They which would have this left at liberty, have nothing to alledge to colour their looſeneſſe, but the coming of Chriſt and his paſſion: but they do not ſee how this their arguing faultreth divers wayes. For,
1. It is a childiſh error to think, that our Saviour Chriſt came to exempt men from corporall death, which the Law caſteth upon evill doers, when as he came not to deliver from death, which is the parting of the body from the ſoule, but from that which is the ſeparation both of body and ſoul from the gracious preſence of the Lord. And if it were ſo, that our Saviour Chriſt had born in his Body this civill puniſhment of publike offenders, it muſt thereupon follow, not that it is in the liberty of the Magiſtrate to put them to de…th, but that he muſt, will he, nill he, if they repent, keep them alive. For if our Saviour hath anſwered that juſtice of God in his Law, whereby he hath commanded that ſuch malefactors ſhould be put to death,Pag. 99. it ſhould be great injuſtice to require that again in the life of the offender.
2. Againe, this opinion is injurious to the death of Chriſt; for if he were for this cauſe made manifeſt in the ſleſh, that he might deſtroy ſin, which is the work of the Devill, 1 Ioh. 3. 8. this imagination of a liberty left to the Magiſtrate, whether he will put them to death or not, doth make Chriſt build againe that kingdome of ſin which he hath deſtroyed: For, when both in common reaſon, and by the manifeſt word of God, the Lord giveth this bleſſing unto the puniſhment of ſuch grievous offenders by death,Deut. 19. that others (not only which ſee, but alſo) which heare of them, have the bridle of feare put upon them, whereby they are with-holden from the like crimes, it muſt needs follow, that whoſoever maketh our Saviour Chriſt author of this looſeneſſe, in not puniſhing ſuch offenders, maketh him forthwith to looſe the bridle whereby others are ſtayed from throwing themſelves down the hill of wickedneſſe which was before committed: And what is, if this be not, to make our Saviour Chriſt a troubler of commonwealths?
Moreover, if our Saviour Chriſt by his coming looſed theſe civill puniſhments, and purchaſed this grace of his Father for blaſphemers, &c. that if they could find favour in the eyes of the Magiſtrate, they might eſcape the hands of death,2 Argument, to prove the Judiciall Law ſtill in force. which the Law of God adjudgeth them unto: How commeth it to paſſe, that the Apoſtles, to whom the Lord committed the publiſhing of all that pardon which he obtained for us, did never make mention of the ſlaking of theſe puniſhments? If our Saviour Chriſt had obtained this liberty, it was worthy the preaching; and therefore unleſſe D. W. can ſhew ſomething out of the writings of the Apoſtles,Ioe. to warrant this Sanctuary, which he would ſo faine build to the ſupport of blaſphemers, murderers, &c. it followeth, that the Apoſtles, by his ſaying, have not anſwered the truſt committed unto them; But if all godly minds doe abhorre theſe abſurdities, there is no cauſe why they ſhould like of this corruption of the Doctor, whereupon all theſe depend. Nay in that the Apoſtle putteth a ſword in the hand of the Magiſtrate, and in the uſe of it maketh him a Miniſter and ſervant of the vengeance and juſtice of the Lord againſt ſinne:Rom. 13. He ſtriketh through this opinion, which imagineth that our Saviour Chriſt came to hang the ſword of the Lords juſtice upon the pleaſure and will of man. For the Magiſtrate being the Lords Officer, as the Sheriffe is the Magiſtrates: It is no more in his choice to with-hold the Sword which the Lord hath put in his hand to draw, then in the power of the Sheriffe, to ſtay the execution of that judgement, which the Magiſtrate himſelfe hath lawfully commanded,
Now ſeeing there is a ſword in the Magiſtrates hand, by the doctrine of the Apoſtles, and that alſo which the Magiſtrate muſt of duty draw; I would gladly know where that neceſſity of drawing this ſword can be found, if it be not in theſe crimes of Blaſphemy, &c. which I have ſet downe?
And if he ſay that Paul, by the ſword underſtandeth all manner of civill puniſhments, as well by the purſe, as by other bodily chaſtiſements which ſpare the life; I grant it, but by an uſuall manner of ſpeech which is figurative, and noteth the whole by the part, he rather choſe to utter thoſe puniſhments by the Sword, then either by the whip or purſe: whereby he did not only not exclude this neceſſity of puniſhing malefactors with death, but laid rather a ſtraiter bond upon the Magiſtrate to execute thoſe which commit things worthy of death.
Hitherto generally of putting thoſe to death, which commit things againſt the Laws remaining ſtill in force, as they were in times paſt eſtabliſhed by the bloud of the Tranſgreſſors: Now I will come to the particular crimes ſet downe, and firſt for the crime of Adultery.
It is to be conſidered that the crime of Adultery is a breach of the holy and ancient, both inſtitution and ſolemn Covenant of the Lord, then that it is an injury done unto the innocent party in the moſt precious poſſeſſion that can be,pag. 101. in things pertaining to this preſent life, joyned with diſhonour caſt not only upon the perſon, but upon all his Children, and in a manner on all thoſe that belong unto him. Thirdly that this fire doth not only waſt the family where it is, but maketh a breach into the Common-wealth, whilſt the right of inheritance, either of Lands or Offices is oftentimes thus tranſlated from the true Inheritors, while the children which are ſo begotten, having oft times leſſe care and coſt beſtowed on them in their education, become hurtfull Members of the Commonwalth; whereby all may clearely ſee the perpetuall equity of the Law of God in the revengement of this ſinne by death.
And when the Lord addeth this for a reaſon of putting the Adulterer to death,Lev. 19. that the evill may be taken out of Iſrael, unto the heap of diſcommodities before rehearſed for fault of executing this Judgement of death, he threatneth the whole Common-wealth with miſchiefe to fall upon it; and the equity of this puniſhment by death hath ſo lightſome colours upon it, that it hath upholden it ſelfe againſt the ignorance and injuſtice of all which have not willingly put out that ſparkle which ſtandeth in the diſcretion of honeſty; For even before this candle light of the Law of God was ſet up,Iob. 31. 11. not onelyonly the godly (as Job) which were in ſome part reformed of the generall blindneſſe, but even thoſe that were not of the Church of God, as Abimelech the King of Gerar, and the very Canaanite (as long as there was any ſtep of equity among them) did ſee that the filth of this ſinne was ſuch,Gen. 26. 11. as ought to be waſhed away with the bloud of the offenders. For whereas Iſaac feared the aſſault, both of his life and of the chaſtity of Rebecka, Gen. 38. 24.the King ordained that whoſoever either laid violent hands on him, or had to doe with his wife, ſhould die; and in that Judah called for Thamar to be led forth to death in the Land of Canaan, where himſelfe was but a private man, for that ſhe being made ſure unto an husband, plaid the Harlot: he gave to underſtand, that the Canaanites, who had even then filled a good part of that meaſure of ſin unto the brinke, whereof they came afterward did notwithſtanding purſue Adulterers unto death.
And when the Lord did afterward give teſtimony to this puniſhment by the expreſſe words of his Law, it is manifeſt, that the Law which God hath written in the table of the hearts of all men, pronounceth the ſentence of death againſt Adulterers: So that unleſſe men will like Gyants fight againſt the light of nature, or ſay, that our Saviour Chriſt came to aboliſh that which in all times and with all Nations (not altogether ſpoiled of the diſcretion of honeſty and diſhoneſty) was obſerved, it followeth, that the puniſhment of Adultery by death, and conſequently much more the puniſhment of inceſtuous meetings by death, ſtandeth in as full force now as ever it did before the coming of our Saviour Chriſt.
The exceptions againſt this Doctrine are of no value, for if this be the truth of God there can be no prerogative againſt it, unleſſe he can ſhew ſome higher Court then heaven, and ſome chief Juſtice above the Lord.
It is not denied, but the puniſhments by death whereby men have eſtabliſhed Lawes which themſelves have for their better commodity deviſed, may be either mitigated or taken away by thoſe to whom it appertained; neither is the Magiſtrate by any thing which I have ſet downe bound to mitigate the puniſhment of Theeves. For, their puniſhment may grow by the circumſtance of place, as in Scithia where all things lying open to the ſpoile, had need to be locked up by the ſtraighter puniſhment, and ſometimes by the diſpoſition of the people lighter handed then others, as if one had to do with the Lacedemonians, or ſome Nation in whom that ſinne had taken deeper root. And I will not deny, but even theſe crimes of Murther and Adultery may vary by divers circumſtances, and therefore the Magiſtrate may according to the quantity of the fault appoint the manner of death ſharper or milder. But that there is any place, time, or other circumſtance, which can leſſen theſe crimes that they ſhould not be worthy of death, upon the reaſons before alledged, I utterly deny.
An objection anſwered.It may be objected, that the Law of our Saviour Chriſt touching divorcement for Adultery, Mat. 5. 32. had been to no purpoſe, if the Adulterer ought of neceſſity to be put to death.
1. Anſwer.Firſt, he that urgeth this may be juſtly charged with a miſtake in bringing in our Saviour Chriſt there as a maker of Lawes under the Goſpell, whereas he made none in thoſe places, but expounded the Law of God, which he had made from the beginning; the other refuſalls made by the Jewes of their wives, were never any Lawes but Permiſſions only: and therefore in their aboliſhment there was no Law of God abrogated.
Secondly,2. Anſwer. it was neceſſary to uſe that expoſition, notwithſtanding that the puniſhment of the Law by death remained;Joh. 18. 31. for beſides that the Jewes being under the Government of the Romanes had thoſe civill puniſhments by death ſuſpended upon the pleaſure of their Officers, who were often corrupted: our Saviour Chriſt fore-ſeeing all things did fore-ſee what looſeneſſe would follow in this behalfe, and therefore as the office of a good Teacher required, he inſtructed the conſcience, and taught that albeit the Magiſtrate faile in the execution of the Law, yet that the former yoke being broken, men were at their liberty to enter into a new contract of Marriage with other; whereby he met with the corrupt opinion of thoſe which dreame that the knot of Marriage is not cut aſunder by Adultery during the life of the parties married.
Now for the opinion of Muſculus before quoted, at pa. 3. although his manner of ſpeech (in ſaying that all Moſes is abrogated) be hard, yet it will appeare that D. W. hath wreſted this learned mans words from his meaning, and that he is but a ſnatcher at ſyllables; for the meaning of that learned man Muſculus was, that theſe Lawes are abrogate, as given by Moſs, and doe notwithſtanding remaine as they containe a perpetuall equity; and that this is his meaning may be proved by comparing him with himſelfe, for in the ſame title of Lawes he writeth thus, There are (ſaith he) that think that Chriſt did abrogate the puniſhment preſcribed by the Law againſt Adulterers, when he ſaith, Neither doe I condemne thee, goe and ſinne no more; theſe be gay fellowes, they thinke not of this, that our Saviour Chriſt came into the world, not to judge or puniſh, but to ſave ſinners: and yet in the meane ſeaſon not to take away the puniſhments of the Law, given of God his Father by Moſes; whereupon he ſaid not ſimply, thon thoughteſt not to be condemned, &c. and ſo ſheweth, that if ſhe had been condemned according to the ſentence of the Law, that the Lord would not have ſpoke againſt it. This our Saviours refuſall to condemn this woman taken in Adultery, doth no more ceaſe the puniſhment due to Adultery,Joh. 8. then his refuſing to judge in the diviſion of an inheritance when he was requeſted, doth countenance Anabaptiſticall community, or doth prove, that Inheritances ſhould not be divided, in both theſe he refuſeth to meddle, as impertinent to that ſpirituall work he intended] Calvin in his Comment on John, calleth it Popiſh divinity, that the ſentence of our Saviour Chriſt, Jo. 8. ſhould bring any favour to Adulterers,pag. 107. as touching the civill puniſhment.
As for Mr. Beza, it is known that he proveth that Hereticks ought by the Law of God to be put to death,See alſo Bezae confeſſio Chriſtianae fidei, ca. 5. de Eccleſia ſect. 44. whereby it appears that he beleeves thoſe Judicialls which give ſentence of death againſt the crimes here ſet down to be ſtill in as full force as ever they were. Unto which I could add Peter Martir, who hath a long diſpute of the neceſſary obſervation of this Law againſt Adulterers, and as I have ſhewed there is none of theſe crimes but even the Law of nature will teach us, that they ought to receive the reward af death.Dr. VV.
The Dr. proceeds, and ſeeks to make one difference between the Law and Goſpel, to ly in relation to the ſeverity of the Law and lenity of the Goſpel, in reſpect of temporall puniſhment.
The Anſwer. T. C.I ſay that in this very point, a great part of the errour of the Manichees doth conſiſt, for they were led to condemne the Juſtice of God under the old Teſtament, becauſe of the outward puniſhments which were exerciſed partly by the hand of God by judgements from Heaven, and partly by the Miniſtery of men at the commandment of the Law; therefore the favour of Manichiſm is ſtill hot as ever it was.
But ſince I am entred into the mention of this, the Truth is, that even in theſe outward puniſhments, the diſpenſaton of God under the Law, is divers from that under the Goſpel; For under the Paedagogy of the Law, as he crowned the obedience of it for the moſt part with greater abundance of outward bleſſings, then he doth the obedience of his Saints under the Goſpel: ſo did he with more terrible, more often, and more manifeſt judgements, revenge the breach of it in that time, then he doth now. And herein indeed is the difference which the Dr. is groping after but cannot hit on it; But that this ſhould bring any diverſity in the ſet and ordinary puniſhments preſcribed by the Law, I for my part cannot underſtand. The contrary rather I can gather; for even as although the Lord doth not now by outward bleſſings give ſo plentifull teſtimony to the obedience of the Goſpell, as then of the Law: yet the Magiſtrate ought to be as diligent to procure the good of the Church as ever he was in the time of the Law: Even ſo although the Lord by bodily puniſhments doth not ſo ſeverely revenge as he did then, yet the Magiſtrate may not remit any thing therfore of that ſeverity which he was wont to uſe. Nay more, even as the Magiſtrate ought ſo much the more carefully to procure the outward welfare of the Church now, as the Lord withdraweth his hand that way, more now then he did then, even ſo ought he to keep by ſo much an harder hand over the puniſhment of ſinne now, then he did then, as the Lord more rarely thundereth by his judgements from Heaven, now, then he did in time of the Law.
And ſruely, if ever there had been any time wherein the Magiſtrates ſword might have reſted and ruſted in the ſheath, the time of the Law of all had been moſt fitteſt: when the Lord did ſo viſibly ſit in judgement, and himſelfe in proper perſon hold the Aſſize.
The cauſes of this diverſity between the Law and Goſpell may be ſeen in thoſe learned men mentioned, which handle the Point.
It is enough for me, ſo to helpe the Dr. out, with what he travelled with, that I have ſhewed, that what is by me here laid downe is nothing hindered, but greatly helped by this difference which he bringeth betweene the Law, and the Goſpel.
Ob.Next, the Dr. finds fault with my interpretation of that place of Zachary, concerning putting to death him that propheſied falſly,zach. 12. his reaſon is, Becauſe (forſooth) by that means the Parents ſhould have power of death upon their Children;Reaſ. therefore (ſaith the Dr.) there muſt be ſome other ſence ſought out, then that which the words doe purport.
The anſwer of T. C.Whereunto I anſwer, That Moſes ſhewing what ought to be done againſt thoſe falſe Teachers which goe about ſecretly to withdraw from the true worſhip of God, ſaith, Deu. 13. 6, 9. that though it be his Brother, his Sonne, his Daughter, or his Wife, he ſhall not ſpare but kill them: tell me now I pray you, doth not Moſes mean there truly, and as his words ſound, that the falſe Teacher ſhall die? If you cannot deny it, then you ſee that your reaſon which you here aſſigne is nothing worth, for there alſo it is commanded to the Father to kill his Sonne.
But if you liſt to learne,Pag. 112. you may perceive that by theſe words underſtood ſimply, there is no power given to one private man to kill another, nor for the parent (as a private man) to kill his children: but this manner of ſpeech is grounded upon the Law of God, Deut. 17. 7. whereby it was provided, that the witneſſe which had accuſed ſhould throw the firſt ſtone againſt the convicted perſon; foraſmuch therefore, as both Moſes and Zachary after Moſes, will have the Father accuſer of his own Child, if the knowledge of his inticement to Idolatry remaine with him alone, therefore alſo they aſcribe the killing of the guilty perſon unto them, as a thing belonging to the duty of the Accuſer.
Oh! but your words ſeem to give ſuſpition of a difference between the Jewes and us, what is that? why that Chriſtian Parents ſhould rather put their children to death, then to be with-drawne by them: ſo that the Jewes have an abſolute Commandement to put them to death, but the Chriſtians have it under condition, if they cannot otherwiſe keep ſtill the true Worſhip of God.
But where and in what ſhop is this difference quoined? For how ſhall they be ſure they ſhall not be with-drawne by him, unleſſe they procure him to be put to death?
And although they were out of the perill of being with-drawn, how are others provided for, whom he may corrupt? And if it were poſſible that poiſon which he hath, could not hurt any other, where is the revenge of Gods glory which hath been diſhonoured by ſuch falſe teaching? and in the maintenance whereof the zeale of Gods children as well under the Goſpell as under the Law doth conſiſt?
I conclude therefore that place of Zachary (againſt your fond diſtinction) that the ſame ſeverity of puniſhment which was uſed againſt falſe Prophets then, ought to be uſed now under the Goſpell againſt falſe Teachers, comparing one perſon and circumſtance with another. As he which hath fallen from God, and gone about to draw others away, to be handled according to the Law preſcribed in that 13. of Deut. If this be extreme, I am content to be ſo counted with the holy Ghoſt. And though in ſome caſes of Idolatry, upon repentance life is given, yet in this caſe and ſome other expreſſed in the Law, as of open and horrible blaſphemy of the Name of God; I deny that upon repentance there ought to follow any pardon of death, which the Judiciall Law doth require.
Beſides,Pag. 108. It is an Anabaptiſticall tenent to avoid all puniſhment of ſin whatſoever, to maintain that, For whatever offence a man commit, if he ſhew tokens of repentance, he may be delivered from bodily puniſhment: For what Murtherer, what Traitor, &c. which though he be never ſo unrepentant and obſtinate in his ſin, hearing that upon repentance there is a way to eſcape death, will not inforce himſelfe to ſhew all tokens of repentance?
Let this truth therefore be further enforced by this Argument.Arg. Foraſmuch as I have ſhewed out of the new Teſtament that he who killeth a man, and taketh away his corporall life ought to die, it followeth much more, that he which taketh away the life of the ſoule ſhould die: and if it be meet to maintaine the life of man by the puniſhment of death,Pag. 117. how ſhould the honour of God, which is more precious then all mens lives, be with ſmaller puniſhment eſtabliſhed?
Therefore to cloſe up this queſtion, I will adde this; That the Magiſtrates which puniſh Murtherers and Thiefes, and Treaſons, with other tranſgreſſors of the ſecond Table ſeverely, and are looſe in puniſhing the breaches of the firſt Table, begin at the wrong end, and do all one with thoſe, who to drie up many rivers continually fed by one fountain, begin at the channells where it divideth and parteth it ſelfe into many armes: which as it is an endleſſe labour, ſo is this alſo which they go about;Arg. for whereas S. Paul teacheth Rom. 1. that God for revenge of the diſhonour of his Name, giveth men over to wicked minds, to the committing all kind of ſilthineſſe, and of all kind of ſins againſt the ſecond Table, be they never ſo horrible; and ſo maketh the breach of the firſt Table the cauſe of the breach of the ſecond: It cannot be (let the Magiſtrate lay as good watch as he can, and aggravate puniſhments as much as he can,) I ſay it cannot be but where either the firſt table is broken, or the breach not duly revenged, but ſwarms of Treaſons, Thefts, Murthers, Adulteries, Perjuries and ſuch like, muſt needs breake out in thoſe Governments.
And therefore as the ſhort and eaſie way to dry up the Channells and Rivers is to ſtop up the head and fountaine of all, ſo the only remedy of purging the Common-wealth of theſe miſchiefes, is to bend the force of ſharp and ſevere puniſhments eſpecially againſt Idolaters, Blaſphemers, Contemners of true Religion, and of the Service of God.
And therefore I conclude,pag. 118. that thoſe which would have the ſeverity of the Law againſt Idolaters, &c. abated, doe at unawares not onelyonly thereby utter the ſmall price which they ſet either of Gods glory, or of the ſalvation of their Brethren, but withall declare themſelves enemies to Common-wealths, and of all both civill and godly honeſtie of life.
FINIS.
End of the text · Thomas Cartwright, Helps for Discovery of the Truth in Point of Toleration (1648)