The Heart of New England Rent, Chapter 4
CHAP: 4. Of the Remedy againſt Heretical doctrines, and in particular, againſt the doctrine of the Quakers.
NOtwithſtanding manifold evils prevailing, & threatning yet the Prophet will not admit that there is no Balm in Gilead, that there is no Phyſician there. Though Chriſt hath not ſeen good to exempt his with a preſervative from exerciſe by temptation, yet hath he ſo provided, as to ſupply them with a defenſative againſt the evill of temptation. There was not more ſicknes amongſt the people, then there was healing vertue in the Diſciples gift. Mat: 10.1. A venimous Serpent may be brought into Crete, or Ireland, but (may report be credited) no ſuch can live there. The wiles of the Devil are Serpentine and malignant, yet not to be compared to the wiſdom of Chriſt.
The Serpent's head is poyſonous, but thanks be to God through Jeſus Chriſt, his malignity is both antidated & antidoted. I will put enmity between thee & the woman, between thy ſeed & her ſeed. It ſhall bruiſe thy Head. Gen: 3.15. The Saviour of his people hath ſmitten Satan long agoe in his intellectuals. His plots are foreſeen, and the remedy hath prevented the diſeaſe. To Chriſt belongs the prerogative of being the only Politician. Now a compleat Polity exhibiteth meanes ſufficient, as to the ſufficiency of meanes, for the defence of the Law, and of all thoſe that are loyal ſubjects thereunto. Would the Patient but regularly attend the preſcript, there is no ſtratagem can infeſt the Churches, in reference whereunto wee may not ſtill boldly ſay; yet there is hope in Iſrael cōcerning this thing. Surely there is no inchantment againſt Jacob, neither is there any divination againſt Iſrael: According to this time, It ſhall be ſaid of Jacob, & of Iſrael, what hath God wrought? Num. 23.33 mine eye affects my heart. Lam. 3.51. A due ſight of the Spirit of errour & hereſie, is a great help to affect a Chriſtian Spirit therewith. Monſters in nature are eye ſores. The face of death, that King of Terrours, the living man by inſtinct turneth his face from. An unuſual ſhape, a Satanical phantaſm, a ghoſt, or apparition affrights the diſciples. The viſion of ſin unto a ſpiritual eye, is an object of much more abhorrence then the former. But the face of hereſie is of a more horrid aſpect, then all the forenamed, put together: as arguing ſome ſignal inlargement of the power of darkneſs, as being in a high degree diabolical, prodigious, & portentous. Heretical doctrine is not only a ſin, but profeſſion of a doctrine which is both all ſin, & a way of ſin. The ſpeaking of lies againſt the Lord and his trueth, deſtructive to the ſoules of men, and all this in the name of the Lord. Heretical doctrine conſiſts in the blaſpheming of the trueth as it is in Jeſus, as a ly, and publiſhing of a ly in the place thereof. The firſt born of Satan, not a little aggravated in reſpect of its propagation by apoſtates, viz. thoſe tongues which formerly bare teſtimony to the trueth, now bent againſt it, and for oppoſite errours. Thine own nation & the chief Prieſts have delivered thee unto mee: what haſt thou done. If the people of God did well upon the hearing though of but ſingle blaſphemie, to manifeſt deep deteſtation thereof, by the rending of their cloathes; ſhould wee at the publiſhing of ſuch a compiled Syſteme & frame of hereſie, which containeth many blaſphemies, befound inſenſible: would not their pious zeale riſe up in judgement againſt us? It is from the Spirit of trueth, to open our eyes to diſcern the Spirit of errour.
The remedie or Scriptural-preſcript to be applied in times of heretical peſtilence, conſiſts of ſome dueties common to all perſons, and orders: Some proper to families, Churches, & the Chriſtian Magiſtrate. The Dutyes common to all are.
1. To ſanctify God in reſpect of his preſent providence, looke not upon theſe emiſſaries of Satan as caſuall or deſpicable, but as commiſſionated executioners of Gods coercive & vindictive diſpleaſure, for our abuſe of the Goſpel without repentance: of which before: Chap. 2.
2. To juſtify God in the humble confeſſion of our ſin, & acknowledgment of this his righteous & tremendous diſpenſation.
3. Repentance.
4. A ſpeedie and effectuall endeavour to ſtabliſh our hearts in the trueth. That wee henceforth be no more children toſſed to & fro: and carried about with every wind of doctrine. Ephe. 4.14. For when for the time yee ought to be teachers &c: Heb. 5.12. Hold faſt that which is good. 1. Theſſ. 5.21. 2. Tim. 1.13. Tit. 1.9. Rev. 2.13.25. &. 3.3, 11.
Diſtingwiſh between queſtions of docility or teachablenes tending to cofirme us in the truth: and queſtions of ſcepticiſme tending to hold the mind in an irreſolution concerning the trueth. Affectation of uncertaintie in matters of religion, is againſt religion. Certainty is of the nature of faith. Doubting & Faith are oppoſite. To reduce trueth unto the hazzard, and promote errour unto the hope of a queſtion, is to render errour & trueth of equall credit. An antireligious leveliſme leading unto Atheiſme: and if the triall be before corrupt reaſon, as the judge: it is a notable ſtratageme to repreſent trueth for errour, & errour for trueth. The ſerpents art in managing the firſt temptation was by way of queſtion: Yea, hath God ſaid?
Gen: 3.1. Ʋncertainty between two Opinions was the cauſe of Iſraels halting: Advantagious indeed unto Baal's followers, but an evill unſufferable unto the holy ſpirit of Elijah, zealous that the people of God ſhould walk upright. No marveil the ſtate was diſtracted whileſt religion was unſetled. So farr as the way whereby we ſhould ſerve God is a queſtion, it is out of queſtion, we cannot ſerve God. Scopticiſm in all points of faith is deſervedly abhorred,See Kecker. Gymnaſ. Log. lib. 2. cap. 7. but eſpecially in fundamentals. Monſtrous births (ſaith Plato) are not brought to light, neither are portentous diſputations, and monſtrous opinions to be ſuffered in the Common-wealth.
5. Fidelity in walking according to the trueth. If any man will do his will, he ſhall know of the doctrine, whether it be of God or whether I ſpeak of my ſelf. John. 7.27.
Duties incumbent upon the heads of families are Exemplarines. Inſtruction, & Government. Ʋpon the Churches Doctrine and Diſcipline. All experience proveth, that the bitter root of hereſie, hath never prevailed, where Doctrine, Catechiſm, and Diſcipline have been upheld in their purity & vigour. Concerning the power and duty of the Chriſtian Magiſtrate in matters of Religion, it is ſummarily ſpoken to in the Authors preface unto the ſufferings of Chriſt. But full information is at hand, in diverſe elaborate and ſolid treatiſes upon that ſubject lately publiſhed. It may therfore ſuffice at Preſent, to preſent the Reader with ſome texts to that purpoſe. And thou ſhalt speak unto the children of Iſrael, ſaying who ſoever curſeth his God, ſhall bear his ſin. And he that blaſphemeth the Name of the Lord, he ſhall ſurely be put to death, and all the Congregation ſhall certainly ſtone him: as well the ſtranger, as he that is born in the land, when he blaſphemeth the name of the Lord, ſhall be put to death. Lev: 24.15, 16: But other Scriptures omitted. I ſhall here tranſcribe only two more, both which are eminently pregnant with this trueth: wherein alſo are caſes put between the cauſe of God, and our neer relations, on purpoſe to provide againſt obſtructions in this great buſineſs of Religion.
The firſt we have Deut: 13. per totum. Relating to all times ſucceeding that conſtitution: If thy brother, the ſon of thy mother, or thy ſon, or thy daughter, or the w…fe of thy boſome, or thy freind which is as thine own ſoul, intice thee ſecretly, ſaying: Let us go and ſerve other gods: thou ſhalt not conſent unto him, nor hearken unto him, neither ſhall thine eye pitty him, neither ſhalt thou ſpare, neither ſhalt thou conceale him: but thou ſhalt ſurely kill him, thine hand ſhall be first upon him to put him to death, & afterward the hand of all the people. verſ. 6, 8. The ſecond wee have Zech. 13.1, 3. Expreſſely relating unto the times of the Goſpel. In that day viz: after the Comming of the Meſſiah in the time of the Goſpel when the families of the tribes ſhall mourne Chapt. 12.11. The familie of the houſe of David apart, & the familie of the houſe of Nathan apart &c: There ſhall be a fountain opened i.e. the doctrine of Chriſt under Moſes diſpenſation is compared to a fountain vailed 2 Cor: 3.13. &c: Under the Goſpel-diſpenſation, unto a fountain opened. The vail of the Temple & the ceremonial law being taken away. And it ſhall come to paſs that when any ſhall yet Prophecie, then his father & his mother that begat him, ſhall thruſt him through, when he propheſieth. Theſe words [thruſt him through] may be underſtood either of a Capital puniſhment Juridically diſpenſed, or of any other ſmart puniſhment piercing though not Capital.
As God hath armed the Magiſtrate with Civil power for the defence of Religion, ſo hath he animated him unto the regular and ſeaſonable exerciſe thereof, by holding forth many excellent fruits, through the concurrence of divine benediction, concomitant and conſequent unto his fidelity in this duty.
1. The vindication of the name & trueth of God from the diſhonour done thereunto by Hereſie, & blaſpemie: Such Anathemata Tertulliō calleth devotamentaThe Judicial conſuming of the Apoſtate-cittie by fire, was a repairing of the honour of God, who was before diſhonoured by the revolt of the inhabitants from him, by the meanes of Seducers. And thou ſhalt burn with fire the Cittie, and all the ſpoil therof every whit, for the Lord thy God: i. e. in Zeal of the honour of the Lord thy God. Deut: 13.16.
2. Hope of cruing the offenders, if they belong to God, as the healing of the delinquent is one end of the adminiſtration of Church cenſure: Of whom is Hymeneus & Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme. 1 Tim: 1.20. So is it alſo of Civil adminiſtration, and one ſhall ſay unto him, what are theſe wounds in thine hand? then he ſhall anſwer: thoſe with which I was wounded in the houſe of my friends. Zech: 13.6. The perſon queſtioned, who of a husband-man was become a falſe Prophet: & now through Grace; having renounced that way of lying, and being returned to his honeſt old calling again, renders the ſharp ſtripes and chaſtiſements inflicted upon him, whether by his parents or freinds, authorized therunto, or by their procuring: as the means of his recovery. Here note alſo that this convert, howſoever whileſt acted by a Spirit of lying, he might look at the inſtruments of his chaſtiſements as perſecutors of him, & injurious unto the liberty of his conſcience yet now being in his right mind, he both juſtifieth the act, & ingenuouſly acknowledgeth them therin to have approved themſelves reall freinds, & cordial lovers of him in the Lord.
3. The putting away of evil from Iſrael. So ſhalt thou put away evil from the midst of thee. Deut. 13.5. Blaſphemous Benhadad's eſcape, is Ahabs guilt, & that ſuch out of which he doth not eſcape. The not bearing teſtimonie againſt iniquities to be puniſhed by the Judge by meet execution of juſtice, renders Iſrael from time to time, both guilty & ſcandalous in reſpect of ſuch ſinns. Commiſſion of evil makes it the ſin of the delinquent, irregular permiſſion thereof, makes it the ſin of the ſtate.
4. The preventing of infection, and ſpreading contagion of an evil example. And Iſrael ſhall hear and fear, and do no more any ſuch wickedneſs, as this is among you. Deut: 13.11. Impunity of the ſinner encourageth others to do the like: but puniſhment ſpeedily and ſeaſonably inflicted, makes others more afraid of ſuch evills, then they were before. Sinn looſeth more by the execution of the Ordinance of Juſtice, then it gained by the ſcandal.
5. The preventing of the wrath of God, & continuing the ſtate ſtill in the enjoyment of the protection & benediction of the covenant. That the Lord may turn from the fiercenes of his anger, & ſhew thee mercy, & have compaſſion upon thee, and multiply thee, as he hath ſworne unto thy fathers. Deut; 13.17. The good of the regular execution of juſtice ſhews the great evil of irregular impunity. This abundant encouragement from him that cannot ly, ſhould quicken the miniſter of juſtice to be as faithfull in the application of the remedy, as Satan is watchfull to cauſe the malady. Go in this thy might, and thou ſhalt ſave Iſrael from the forementioned evill doers. Have not I ſent thee?
Object. The interpoſal of Authority in matters of Religion, is a prejudice to, and a violation of liberty of conſcience.
Anſw. Church-Authority is Authority: were this objection good the Church might not Authoritatively deal with any of her members for holding forth, or teaching of falſe doctrine. Contrary to Gal. 5. 12. Rev. 2.2, 20.
Diſtinguiſh between
Conſcience, properly ſo called.
The errour of Conſcience.
Conſcience properly ſo called, denoteth ſuch a knowledg of the object, as is in conjunction with, and is agreeable unto the knowledg of another, concerning that object. It ſuppoſeth two diſtinct knowers of the ſame thing, viz: God & the conſcience. Conſcience is Gods vice-gerent in the ſoul. God is the abſolute and primary judge, conſcience is a ſecondary & ſubordinate judge.
Conſcience is the judgement of a mans ſelf, anſwering unto the judgement of God concerning him. Conſcience as operating, ſuppoſeth a principle enlightened, and erreth not concerning the notional & doctrinal part of the object. Conſcience cannot ly, witneſs the conſcience of the damned, that tormenting and never dying worm, conſcience as conſcience is a meer creature of God; but the errour of conſcience is from the old man, and the Serpent.
Diſtinguiſh between Liberty of
Conſcience.
Errour.
Liberty of Conſcience, (as relating to the queſtion under diſpute) is a freedom from all impediment in reſpect of man, as to the following of the dictate of Conſcience, in acting according to Rule. But liberty of Errour, or liberty of the error of conſcience, is falſly called liberty of Conſcience: being indeed oppoſite thereunto. It is a liberty in reſpect of man, to anſwer the dictate of the error of Conſcience, in walking contrary to Rule. It is a liberty to blaſpheme, a liberty to ſeduce others from the true God. A liberty to tell lies in the name of the Lord. It is indeed a liberty unto bondage: The exerciſe very bondage. Reſtraint from it is a reſtraint from bondage. They ſhall put you out of their Synagogues, yea the time cometh, that whoſoever killeth you will thinke that he doth God ſervice. John. 16.2. To thinke the murther of the Saints was ſervice unto God, was not from their Conſcience, but from the errour of their Conſcience, and the practice of it a fearefull liberty. I verily (ſaith the Apoſtle) thought with my ſelf, that I ought to doe many things, contrary to the name of Jeſus of Nazareth. Acts. 26.9. Who was before a blaſphemer, a perſecutor, & injurious: But I obtained mercy, becauſe I did it ignorantly. 1 Tim: 1.13. This was not from Paul's conſcience, which is a principle of light created & placed by God in the ſoul: but from the errour of his Conſcience, and (himſelf being witneſs) from his ignorance, which is of ſin and Satan, but not of God.
The object ſubjected to the Coercive power of the Magiſtrate, muſt be ſome Act of the outward man. Tis not matter of judgement, but matter of fact, which Civil-power dealeth with. Hence; ſo far is it from being a truth, that the magiſtrate proceeding according to Rule, either puniſheth or troubleth any for their Conſcience as that it neither doth nor can concern him, to meddle with the errour of their Conſcience,Lex non Judicat du occultis. as ſuch, be it hereſye; or whatſoever. Whilſt a man keepeth his heterodoxy to himſelf, he is doubtleſſe out of the reach of the Magiſtrate in that reſpect.
Conſcience, properly ſo called, error of Conſcience or hereſy, hereſy uttered & retracted, hereſy uttered & not retracted but quiet, (called hereſy alone) & hereſy Turbulent are all diſtinct, & of diſtinct conſideration. Hereſy ſchiſme, and ſedition, differ. Though uſually it falls out otherwiſe, yet a man may be an heretick, who is neither dogmatiſt, ſchiſmatick, or ſeditious: neither teaching his errours as truthes, nor cauſing irregular ſeparation from Church-Cōmunion, nor ſowing ſeeds of diſcord, or mutiny in the Common-wealth.
By Quiet hereſy, or hereſy alone; underſtand hereſy although uttered and not retracted, yet without endeavour either directly or indirectly tending to induce others to receive their errours: As alſo; without diſturbance of publick order, either eccleſiaſtical or Civil.
This; divers godly-learned do not only exempt from the number of Capitals, but alſo ſeeme Cautious, if not ſilent, concerning ſubjecting it to any Corporal puniſhment.
By Hereſy Turbulent, underſtand hereſy both uncured and incorrigible; i. e. in Coniunction either with, Teaching lyes in the name of the Lord. Or with diſturbance of publick-order, whether Eccleſiaſtical or Civil. This is not only heretical, but alſo peſtilential, and here is a ſeaſon, wherein it is the duety of the Civil-Magiſtrate, to put forth his Coercive power, as the matter ſhall require in the defence of Religion, Order, Church & common-wealth.
So farr is our doctrine from aſſerting ſubiection of the Conſcience, to the Coercive power of the Magiſtrate: as that we look at it as irrational, to extend his power unto the error of Conſcience as ſuch. We ſubiect not the bare propoſal & owning of hereſie if cured: as obnoxious unto Civil authority. We affirm not that it belongs to the Magiſtrate to inflict any puniſhment for quiet hereſie. We affirm not quiet hereſie to fall within the neceſſary obiect of Magiſtratical Cogniſance, but leave it unto free diſquiſition. We know that it belongeth not unto the Magiſtrate to compel any man to be a believer, nor to puniſh any for not being a believer. But we believe it belongs to him (in caſe) to puniſh a Blaſphemer, or turbulent hereticks, who ſeeth not a wide difference between theſe?
Wee through grace abhorre prejudicing the liberty of Conſcience in the leaſt meaſure, and account ſuch report of us to be a ſlander. And through the ſame grace; Wee both dread, and beare witneſs againſt, liberty of hereſy, liberty to Blaſpheme the Bleſſed Trinity, the Perſon and Office of Chriſt, the holy-Scripture, the tabernacle of God, and thoſe that dwell in heaven. Howſoever fallaciouſly transformed into, & miſ-repreſented under the plauſible vizard of liberty of conſcience falſly ſo called. We ſay Religion is to be perſwaded with Scripture-reaſons, not Civil weapons: with Arguments, not with puniſhments. But Blaſphemies immediate and hereſies carried on with an high hand, and perſiſted in, are to be ſuppreſſed with weapons & puniſhments; where reaſons, & arguments cannot prevail.
We diſtinguiſh between Hereſie
Quiet and alone.
Turbulent i. e. Incorigible,
accompanied with ſoliciting the people to apoſtacy from the Faith of Chriſt to defection from the Churches, to Sedition in the Common-wealth, And that after due meanes of conviction, and Authoritative Prohibition.
We ſubject not any to Civil or Corporal puniſhment for hereſie, if quiet and alone. We do not inflict any Church-cenſure in caſe of hereſie, without doctrinal conviction on the Churches part and contumacy on the delinquents part, foregoing.
In caſe of Hereſie incorrigible, in conjunction with endeavours to ſeduce others thereunto, and tending to the diſturbing of Publick-order, we accknowledg it to be the pious wiſdom of the Magiſtrate, to proceed gradually, and where gentler meanes may rationally be looked at as effectual, there to abſtain from the uſe of any ſeverer remedie.
And according to this method, hath been the gradual proceeding of the Magiſtrate here, with thoſe (hitherto incorrigible) Quakers, who from England have unreaſonably and inſolently obtruded themſelves upon us. 1. Inſtructing them. 2. Reſtraining them, untill an opportunity of their returne. 3. Publiſhing a law to warne and prohibite both them, and all others of their ſect from cōming into this Iuriſdiction: otherwiſe to expect the houſe of Correction. And in caſe they returned yet again, then to looſe one of their eares &c.
At laſt, upon experience of their bold contempt of theſe inferior reſtraints, & that after their being ſent away againe, & again, they continue to returne, yet again and again: to the ſeducing of diverſe, the diſturbance, vexation, & hazard of the whole Colonie: The Court finding the Law paſſed, to be an inſufficient fence againſt theſe perſons, proceeded to a Sentence of Baniſhment.
Their reſtraint before the Law publiſhed, was but reſtraint in the Priſon, until an opportunity of ſhipping them away. They who after the Law was publiſhed, would that notwithſtanding break in upon us from England, or other forraign parts, by Rode-Iſland, after their correction received, and diſcharging their daes, might return again to the Iſland, if they pleaſed: The wolfe which ventures over the wide Sea, our of a ravening deſire to prey upon the ſheep, when landed, diſcovered & taken, hath no cauſe to complain, though for the ſecurity of the flock, he be penned up, with that door opening unto the fold faſt ſhut: but having another door purpoſely left open, whereby he may depart at his pleaſure, either returning from whence he came, or otherwiſe quitting the place.
Their Sentence of Baniſhment as Circumſtanced, by an Impartial and equal eye, may be looked upon as an Act which the court was forced unto Se defendend, in defence of Religion, themſelves, the Churche, and this poor State and People from Ruine: which the principles of confuſion, daylie and ſtudiouſly diſſeminated by them, threatned to bring all unto, if not ſeaſonably prevented. Exile from a wildernes, from a place of exile; though voluntarie, from a place; confinement whereunto would indeed juſtly be counted exile, is an eaſie exile.
Object: If it be the trueth of God which is pleaded for, it is below the trueth to ſtand in need of the defence of man, God can defend the cauſe of Religion without his help.
Anſw. Whether this obiection, ſavour more of Inchantment, then an argument, i. e. whether it be looked upon as a meer argument or doth not rather give cauſe, to call to mind the witchcraft practiſed ſometimes upon the Galatians, is with the Reader whoſe ſenſes are excerciſed in diſcerning good & evill to conſider. That a malefactor (eſpecially ſuch who chooſeth ſin rather then ſuffering) pleadeth for impunity, why ſhould it ſeem ſtrange? But to attempt the repreſenting of the application of the remedy of iniquity, as iniquity. Antichriſtianiſm, perſecution, is indeed a device: and that as empty of reaſon, as full of tranſgreſſion, A piece of the ſophiſtry of the Prince of darkneſs, to charm that ſword into a perpetual ſcabbard by a ſallacie, the dexterous & vigorous uſe wherof, puts away the evill committed from, and for the time to come, prevents the committing of evill in Iſrael. But Chriſtians, eſpecially Church-members, ſhould not be ignorant of his devices. 2 Cor: 2.11.
The Jewes acted with a ſpirit of mockery, hardned their hearts deſperatly, by putting the tryal of Chriſt upon a falſe diſcovery, Let Chriſt the King of Iſrael deſcend now from the Croſs, that we may ſee and believe. Mark 15.32.
The queſtion is not concerning God's Power, but concerning his Will. God can preſerve his Truth immediatly without any external meanes but his pleaſure is ordinarily to doe it mediately. Hence he ſurrounded the Arke according to divine Inſtitution, with a double fence, both Eccleſiaſtical and Civil. God can alſo ſave man immediately from evils committed againſt the ſecond Table, but hee ordinarily effects it by the helpe of the magiſtrate. The injurie done unto the trueth, hurteth man whoſe welfare depends upon the imbracing of it. It hurts not God, nor the Trueth in it ſelf, but only in the eſtimation of man. As Satan is permitted to raiſe up men to be offendors, ſo Chriſt raiſeth up men to be defenders thereof: to manifeſt that through Grace, the Trueth hath even amongſt men as great lovers, as it hath haters.
When there was no Chriſtian Magiſtrate, God watched over the cauſe of Religion in an extraordinary man̄er. The continuance of the gift of miracles, together with the then recent & freſh memory therof conducing not a little for that end. But extraordinarie gifts ceaſing, and the Chriſtian Magiſtrate ſucceeding, God now expects the Civil power, in an ordinary way of Providence to be ſubſervient therunto. God can bring up his ſons & daughters without making any uſe of Civil power: but it hath pleaſed him to appoint Kings to be nurſing Fathers, and Queens to be nurſing Mothers unto them. They are but ill nurſes, who ſeing the danger of thoſe committed to their truſt, ſo much as in them lyeth, ſave not their nurſe-lings from the poyſon of the deſtroyer. A late & memorable teſtimony of Gods owning & bleſſing Civil Authority in the defence of Religion, who ſo conſulteth Hiſtory, ſhall find in the many flouriſhing Citties, and Churches, with other places of name, in upper Germany, Helvetia, lower Germany, and elſe where: Saved from the peſtilence of the Heretical and blaſphemous ſectaryes of the laſt Centurie, then deſtroying at noone-day: with, and not without the interpoſal of Civil-Authority, and that not once, nor twice, but frequently by the very ſentence of Baniſhment.
Lyſander's counſel of old was, when the lions ſkin will not hold out, to piece it with a fox-ſkinne. Why ſhould it ſeeme ſtrange, that men ſpeaking doctrines of devils, and lies in hypocriſie, having their Conſcience ſeared with an hot iron, and therefore past feelling of ſpiritual weapons, object (may that ſerve their turn) againſt obnoxiouſnes to Civill weapons, of which they remain only ſenſible, that ſo priviledged with impunity, they may proceed in their madneſs without all reſtraint. That ancient ſtratagem of deſtroyers (otherwiſe often fruſtrated in their attempts) to open their way unto their flock, by endeavouring the removal of the keepers is famouſly notable from Demoſtheneſ's recital of the folly of the ſheep ſometimes delivering up the doggs that kept them, at the motion of the wolves. Whereby; he ſtayed the Athenians, from delivering up their Orators unto Alexander upon his propoſal: out of whoſe hands, they had been inſtrumental to ſave the City. Should the People not of Athens, but of Sion, ſuffer themſelves to be abuſed by heretical deceivers & deſtroyers into a perſuaſion, that whil'ſt it is Lawfull for them under a praetence to invade, it is unlawfull for Civil power to defend Religion: they would render themſelves more like thoſe ſheep in the Fable then men of underſtanding in Iſrael, not to make regular & ſeaſonable uſe of the meanes, inſtituted & bleſſed unto ſuch an end, in time of danger, is to Tempt, not to Truſt God.
That God makes uſe of Civil power, conſequently of man: is not from his need of him, but his favour to him. Not from defect of power, but abundance of Goodneſs. Notwithſtanding God could ſave his people without the aſſiſtance of man, and both could and did ſave them without Meroz, yet curſe yee Meroz (ſaid the Angel of the Lord) curſe ye bitterly the Inhabitants thereof, becauſe thy came not to the help of the Lord, to the help of the Lord againſt the mighty. Judg. 5.23. If Eſther ſeeth her opportunity, and that ſhe is come to the Kingdom for ſuch a time, Good. But if ſhe altogether hold her peace, God can cauſe enlargement, and deliverance to ariſe to the Jewes from another place.
Albeit; as the Heterodoxie of the Sectaries pre-mentioned in the laſt Centurie, was univerſal, corrupting the whole body of Religion: ſo alſo Quakeriſm (as to the ſubſtāce therof) their geniune offſpring, be in like manner a total hereſie, yet both becauſe the former is legible in many Authors, and the latter obvious from the penns and tongues of the preſent Dogmatiſts, and becauſe the ſcope of this diſcourſe is chiefely practical, the Reader may ſoon perceive way (other errors omitted) the principal heads of their doctrine, are herein onelyonly conſidered.
It remaineth that all orders & perſons amongſt us reſpectively, Sanctifie God according unto the preſcript of Scripture, and that at ſuch a time: in the regular excerciſe whereof, wee may ſecure our ſelves of a greater bleſſing then the adverſary threatens trouble. Ʋnto former trials of our love unto the trueth, by leaving of our countrey, kinred, and Fathers houſe, and by the ſufferings of this wilderneſs: God in his wiſdome, now addeth this of trying us by falſe doctrine. That this divine fatal ſeaſon, appointed for the revealing of the thoughts of many hearts, through the judicial diſcovery of not a few (who have had a name that they lived) by their defection to hereſie may amongſt the reſt of the Saints, be alſo (through Grace) New-Englands manifeſtation to be approved. That the evill example of the Apoſtacie, of formerly fellow-profeſſors, may (as ſometimes the like did with the Apoſtles. John 6.) bring forth ſo much the more zealous & luculent a confeſſion of the Trueth. As the enmity of oppoſers increaſeth, ſo the teſtimony of the witneſſes increaſeth. Though the Beaſt blaſphemeth, the witneſſes overcome. Ye are of God, little children, and have overcome him, becauſe greater is h…e that is in you, then he that is in the world. 1 John 4.4. The Apoſtacie of Adam ends in the confeſſion of Adam. The apoſtacy of both reprobate, Angels & men, ends in the confeſſion of the Elect.
The Apoſtacy from the Covenant of workes, ends in the moſt Illuſtrious confeſſion of the Covenant of Grace. The greateſt Apoſtacie, in a farr greater confeſſion. The threatning example of the revolt of many diſciples, with that of Judas foreſeen ſuperadded notwithſtanding: Chriſt well knowing how to improve the apoſtacy of hypocrites, unto the furtherance of his intereſt; in the very height of the ſcandal, put forth that queſtion triumphantly, not timerouſly: Then, ſaid Jeſus unto the Twelve, will yee alſo goe away?
The Rule of doctrine, diſcipline, and order, is the Center of Chriſtianitie. Sincere and grave ſpirits are like grave bodies, they cannot reſt out of their Center. i e. the Rule. Religion admitts of no eccentrick motions. Doctrine and actions not according to Rule, when quickened with erroneous zeal, are but run̄ing ſo much the faſter out of the way. This people bought the trueth with Realities: Countrey, Relations, Eſtates, oportunities, as to the things of this life, were Realities; ſhould wee now ſell it for that which is not Bread, yea, for Fanatick, Frantick, worſe then ſick Imaginatiōs? What advantage will it be to have departed from praelacie to ataxie? From the Tradition of man, unto deluſions not onelyonly contrarie to Scripture, but alſo unworthie rational men? Many & momentous are the peculiar conſiderations, whereby wee are engaged in our reſpective ſtations to own our profeſſion, & ſtand in the regular and effectual defence of the trueth, with perſeverance unto the end in both.
It concerneth N.-E. alwayes to remember, that Originally they are a Plantation Religious, not a plantation of Trade. The profeſſion of the purity of doctrine, worſhip & diſcipline, is written upon her forehead. A ſpot of this vaſt Jeſhimon, converted into Corn-fields Orchards, ſtreets inhabited, and a place of Merchandize, cannot denominate New-England. All theſe notwithſtanding, if ſhee fall away from her profeſſion, call her Ichabod, the Glory is departed. In ſuch caſe, what was ſaid of Samnium, ſometime a famous Citty in Italy, viz that they could not find Samnium in Samnium: will be verified concerning theſe Churches, viz: that N.-E. is not to be found in N.-E. God forbid, that after N.-E. hath now ſhined twenty years and more, like a light upon an Hill, it ſhould at laſt go out in the ſnuff of Morellianiſm,
The converting of theſe and the like meditations, into ſo many Nayles & Goades is not the leaſt part of the ſcope of this poor Script: but ye work of that one Shepheard: in ye effectual looking unto whom for wiſdom & faithfulneſs in ſuch a ſeaſon: the welfare of his few …heep in this wilderneſs, doth in a great degree depend. That whereſoever the Trueth lyeth, in the points now controverted, between the godly-Orthodox of the Presbiterian, and Congregational way, which the day will declare: We may yet when we ſhall ly in duſt, le…ve this report to poſterity, that as we renounced the pollutiōs under Epiſcopacie on the one hand. So we kept far from the Tents of Morellianiſm, Scepticiſm, and confuſion on ye other hand. And alſo, that having given in our Teſtimonie, againſt the Heterodoxies. Hereſies, and Blaſphemies of this Generation. We both lived and dyed. in the FAITH and ORDER of the Goſpel.
Err. page 33 l. 17. Read Paſtors & Teachers are to continue &c: Paſtors & Teachers are Church-Offic: erg.
FINIS.
End of the text · John Norton, The Heart of New England Rent (1659)