Against Pretended Liberty of Conscience, Chapter 24
CHAP. XXIV. Whether puniſhing of ſeducing Teachers, be inconſiſtent with the meekneſſe of Christ, place Luke 9. 54. diſcuſſed.
LIbertines cry much for the manſuetude and clemency of our Saviour Chriſt to be a skreen and ſhield betwixt falſe teachers and the ſword. The … burning … from …. Lu. 9. …So Arminians, Apolog. c. 24. fo. 279. If Chriſt will not permit to his Diſciples a deſire of puniſhing, out of zeale and love to Chriſt, to whom the Samaritans denyed lodging, far leſſe will he permit Chriſtians to puniſh Hereticks for their conſcience onelyonly.Ambro…us … tibi clement… ad … Samaritani a quibus … crediderunt. But Chriſt proves the former to come from a ſpirit not ſuch as was in Elias; 1. That ſpirit is ſharp and bitter. 2. tending to destroy lives, which I came to ſave. 3. not acceptable to me, in that you would deſtroy for Religion, and this is againſt all cruelty for Religion. So Vaticanus, Num. 116. So Monfortius. So Mimus Celſ.
Anſw. 1. Theophilactus ſaith, it is an example of blinde anger or zeale, the Samaritans did ſooner believe by clemency than by fire. But 1 to conſume a whole City, men, mothers, and ſucking children, and many innocent people not for Idolatry,Hieronimus in Locu. ut Apoſtolicus ſermo haberet efficientiam voluntatis eſt domini; niſi enim ille juſſetit fruſtra dicunt Apoſtoli, ut ignis diſcenda…. there was need of an expreſſe Law of God, and (as Hieronimus ſaith on the place) the known will of God, though there was a Law, Deut. 13. of deſtroying a City that maintained Idolaters, that tempted to follow ſtrange Gods, and kept out againſt all Iſrael, and ſo defied Iſrael and their God: Yet we finde not the executing of ſuch a temporary judiciall Law, without asking at the mouth of God. Here the fiery Diſciples ſhape a way of their owne to Chriſt, in revenge, in asking fire from Heaven.
2. Neither here, nor in the caſe of Elias, was Idolatry or falſe worſhip the quarrel, but denying of an act of humanity to Chriſt, to wit, not lodging of him; and becauſe Chriſt would have nothing done or ſaid againſt Samaria, for this ſhall Libertines (I muſt uſe this name, becauſe of the dangerous error) infer upon the ſame grounds of Chriſts meekneſſe, that therefore Paſtors ought not ſharply to rebuke,The caſe of Elias calling for fire from heaven, and of the Apoſtles, Luk. 9. much different. and Magiſtrates may not in a well ordered City, reprove and puniſh ſuch as refuſe an open Inne to innocent ſtrangers, againſt the Law of nature. For this concluſion followes as well as theirs.
3. Elias deſired not fire to come downe and burne Cities, men, women, and ſucking children, but fifty and fifty murtherers that came to kill him, or then to bring him to a Tyrant, who againſt all Law, ſought his life, and ſo the caſe was not alike.
4. There is no ground in the Text, that Chriſt condemns Elias as too ſevere, but the Diſciples at too vindictive; and by this blaſphemers, and obſtinate open deſpiſers of Chriſt and the Goſpell, ſhould not be puniſhed. Vaticanus ſaith, Nu. 129. ſect. ſe que If they deny God, and blaſpheme the holy Doctrine of Chriſt, and deteſt the holy life of the godly, Eos ego relinquo Magiſtratibus puniendos. I leave them to be puniſhed by the Magiſtrats, not for their Religion, for they have none. Sed propter irreligionem, for their want of Religion. So were the Samaritans void of Religion, and blaſphemers and maligners of the Goſpell, and of Chriſt, and (as Libertines ſay) by this Text not to be puniſhed; and yet the Text declares them to be irreligious and prophane Atheiſts, and ſo to be puniſhable. But it is not our minde (ſaith Mimus Celſus) pag. 24. to compare and reſemble by this Text Samaritans to Hereticks, and Miniſters of the Word to Magiſtrates, for that were to no purpoſe, but to condemne all cruelty flowing from deſire of revenge, in the matter of Religion.
Anſw. If ſo, the Argument is much weaker than it was, for we condemne cruelty and deſire of revenge in the matter of juſtice, as well as of Religion; for Libertines beg the queſtion when they will have no bloodſhed for blaſpemy; but it muſt be cruelty and deſire of revenge; for there can be no greater cruelty then for a Chriſtian Magiſtrate to ſuffer bloody wolves to prey upon the flock, and falſe teachers to hunt ſoules, and deſtroy them. It was juſtice, not cruelty, yea mercy to the Church of God, to take away the life of Servo…us, who uſed ſuch ſpirituall and diabolick cruelty to many thouſand ſoules, whom he did pervert, and by his Booke, does yet leade into perdition.
2. The mature object of the Diſciples furious and blinde zeale was not Religion, but refuſing of lodging moſt inhumanely to Chriſt, becauſe the Samaritans did not receive him, for his face was as though he would go to Jeruſalem, Luke 9. 51. and the Samaritans ſo maliced and envied the Jewes, that becauſe he aimed to go to Ieruſalem, being ſo glorious a Prophet, and famous for holineſſe among them, they refuſed him lodging. Then ſurely they had an eſteeme of Chriſt as a rare and ſingular Prophet, and would have monopolized him, as a Samaritan, and worker of miracles as their own, and envied that he ſhould go to their enemies; though I deny not that the Samaritans had too baſe and irreligious thoughts of Chriſt, yet that was not all the injury they did to Chriſt.
3. The Samaritans worſhipping a falſe God, They know not what, Joh. 4 22. and no ſalvation being in their Religion, cannot be called Hereticks; and we confeſſe, to burn Cities, becauſe the in-dwellers are of a falſe Religion, is no fit way to convert them to the true Religion; and becauſe the Apoſtles, to whom God hath not given the ſword, but onelyonly the ſpirituall armour of the word, 2 Cor. 10. 5. are not to uſe fire and ſword, and that out of a vindictive ſpirit againſt Samaritans, who deſpiſe Chriſt and the Goſpell, it is no conſequence. Ergo, Chriſtian Magiſtrates by this place, Luke 9. muſt not uſe the ſword againſt falſe teachers and apoſtates.
4. I grant, Chriſt the Mediator, and the Embaſſadors of peace, whoſe office it is to ſave ſoules, are not to kill men becauſe they are of another Religion, then they are, or becauſe they ſeduce ſouls; nor are we to neglect what Beza ſaith againſt Monfortius, p. 160. in opuſ. de punien. heret. Elias did from Gods command, what he did; the Diſciples call for fire, from a wild ſpirit. 2. It was not a proper function for the Apoſtles, nor had they any extraordinary calling from God, as Elias had. 3. There is one conſideration of Elias, who came to reſtore Religion after great apoſtacy; another of Chriſt who came to propagate the Goſpell. I ſee not much inconvenience in the anſwer of Swarez,Swarez com. de virt. Theo. diſp. 18. ſect. …. nu. 2. They were not to uſe violence and threatning againſt the Samaritans, but to ſhake the duſt of their feet againſt them; for Chriſt and his Diſciples bare not the ſword as Magiſtrates. Whatever arguments Libertines extort from theſe places, Iohn Baptiſt, or a neceſſity for liberty of conſcience, c. …. p. 10. n. 12.which ſay Chriſt is ſo meeke, as he ſhall not cry, nor ſtrive, nor breake the bruiſed reede; the Miniſters muſt be ſo gentle, that they muſt teach with meekneſſe, Iſa. 42. 1, 2. 2 Tim. 2. 25. Not ſtrike, but be apt to teach, and keepe themſelves to the fooliſhneſſe of the Goſpell;Bloody Tenet, c. 29. p. 63, 64. M. S. on Iohn Goodwin to 2. 5 p. 1. and onelyonly ſhake the duſt of their feet off againſt rejecters, Acts 18. and not judge before the time, 1 Cor. 4. 5. for the ſword may make a whole Nation of hypocrites, Iſa. 10. but can never recover them out of the hands of Sathan. I ſay whatever arguments they throw by the haire from theſe places, Antient bounds 5. p. 24.are but tokens of the prejudices of Libertines.
For 1. Is not Chriſt as meek to whores, publicans, the theife and robber on the croſſe, perſecutors, and to ſeducing teachers and hereticks?The meekneſſe of Chriſt being extended to Publicans, Extortioners, and Harlots, doth as well conclude, ſuch ought not to be puniſhed by the Magiſtrate, as that falſe Teachers ought not to be puniſhed by him. and ſhould not Miniſters in all gentleneſſe, teach and inſtruct, drunkards, adulterers, murtherers; yea, and as many as are taken Captives in the ſnare of the Devill at his will, and are in ſuch a caſe, as God peradventure may give them repentance? For of ſuch ſpeaketh the place 2 Tim. 2. 24, 25. and muſt not Paſtors be gentle, patient, apt to teach, and labour the converſion of all drunkards, whores, bloody men, as wel as hereticks; What warrant have Libertines to ſtraiten the meekneſſe of our Saviour, and his Embaſſadors in theſe Scriptures, and confine and limit the ſweet qualifications of Chriſt to onelyonly ſeducing teachers, whereas the word doth extend theſe to all ſinners of what ever rank, that are ſlaves of Sathan, but eſpecially, if they be ſin-ſicke for Chriſt, and bruiſed reeds (ſuch as ſeducing teachers, and Wolves that worry the Lambs, and lead ſilly women captives, are ſeldome) and ſuch ſinners as the Phiſician came to cure; whereas falſe teachers are all for the moſt part ſelfe righteous, ſonnes of pride. Now make an argument from theſe Scriptures,By places from the meekneſſe of Chriſt Socinians labour to prove the Magiſtrate is to ſhed …o blood under the New Teſtament, and it concludeth, that it is againſt the meekneſſe of Chriſt that murtherers, drunkards, adulterers be puniſhed by the Sword, for ſince Chriſt and his Miniſters are no leſſe with all patience, gentleneſſe, forbearance to inſtruct theſe, if at any time God ſhall give them repentance, and this ſtrongly ſinels of Anabaptiſts and Socinians way, who contend that the meekneſſe of our Saviour hath depoſed the Magiſtrate from his place of ſhedding any mans blood,S…cinius defenſ. verae ſent. de Magiſt. polit. adver. Jac. Pal. bar. 2. ſo. 233. 235. Sed negant (Raccovienſes) cum qui Chriſtianus effe velit, humanum ſanguinem fundere poſſe, ſive privatus ſit, sive Magiſtratum gerat par. 3. fo. 288. Chriſtianus Judex in ſententia ferenda, Chriſtianae aequitatis & clementiae non eſt obliturus. be he never ſo notorious an il-doer, ſo ſaith Socinius, Catecheſis, Raccovienſis, Oſtorodius, Smalcius, Meek Jeſus warranteth no Magiſtrate to take away any mens life for any fault, Oſtorodi…s inſt. Rol. c. 28. Praecepta Chriſti (elementiſſimi) non permittunt ulli homini ad amore vitam.or to make warre, for the Scripture wil have the meekneſſe and mercy of Chriſt (if it ſtand in not puniſhing with bodily violence,…malcius contra Frantz diſ. 6 de …on-oper. Nec Chriſtus praecepit homicidas morte plectere, diſp 6. de reb. c v. ſemper (Magiſtratus) habenda eſt ratio legum Chri…ti. evil-doers, as theſe men ſuppoſe) to bee extended to all ſinners of whatſoever kind.Catech Raccovienſis de proph. Mun. Chi. c. 2 fo. 136 Som…. defen. vet. ſent. de Magiſt. poht. li. 1. fo. 13. Smaltius diſp: 6 dereb: eiv
2 The argument hath no foot, except it ſo run, That which is no means of the converting of ſoules, Chriſt will not have to be uſed, for the converſion of ſoules. But ſuch is bodily violence, we grant al, for the Sword avengeth, hurting of ſoules, but is not a meanes ordained of Chriſt for the converting of ſoules, or if it doe, it is by accident as afflictions doe, as Hoſ. 5. in their affliction, they will ſeeke mee early.
3 If Chriſt be merciful and meek, and wil have his Miniſters with gentleneſſe and patience to inſtruct gain-ſaying ſinners, then wil hee not have the Magiſtrate to draw his Swordand be ſevere againſt ſeducing teachers, D. Adam Stewart in his learned and ſolid anſwer to Mr. Goodwin of Right de jure, D. Stewart his 2 part in Anſw. to M. Goodwin p. 182.denies the propoſition, and ſo doe the learned profeſſors of Leyden anſwer Arminians objecting the ſame, and ſay Chriſt is meek to repenting ſinners, Cenſur. Profeſſores Leidenſt 2. 24. ſec. ult. p. 321.but a ſevere judge and a revenger of ill-doers Re. 2. 6. 9. 14. 20, 21, 22, 24. his garments are red & died with the blood of his enemies, he is ſo a Lambe, as he is a Lyon.
2. Nor is the meekneſſe of Chriſt inconſiſtent with his juſtice, and righteouſneſſe, in commanding the nurſefathers of his houſe, the Rulers of the earth, that which the Morral and perpetual ſtanding Law of God requireth, to wit, that they uſe the Sword againſt il-doers, of all ſorts and degrees; for they ſtand together in the perſon of Chriſt, who is a meeke King, Zach. 9. 9 and lowly and juſt, having ſalvation, Chriſts not breaking the bruiſed reed, would prove that hereticks are gracious perſons, though weak in ſaving grace, and lovingly ch …rriſhed by Chriſt, if the place Iſ. 42 Mat. 12. 19, 20. helpe the adverſaries.and breaketh not the bruiſed reed, nor quencheth the ſmoaking flax, which is not meant of his forbearing the uſe of the Sword, againſt grievous Wolves that ſpareth not the flock, and Wolves in the skin and cloathing of Sheepe, ſeducing hereticks, for neither Calvin, Muſculur, Gualther, Junius, Scultetus, Marlorat, nor any ſound interpreter, Proteſtant, Lutheran or Papiſt, ſave Socinians and Anabaptiſts profeſſed parties, render any ſuch ſenſe, for not to breake or to quench by a figure Meroſis or Litote, is to cheriſh, and deale meekly and tenderly with weak beleevers, that have ſomething of the life of God; and ſaving light of grace in them, as weake growing reeds, and ſmoaking flaxes, and it ſaith that Chriſt doth cheriſh ſaving ſeeds of grace in them …ay 50. 5. The Lord God hath opened mine eare that I was not rebellious, that is, that I was very flexible and obedient to give my backe to the ſmiters, John 6. 37. Him that commeth to me I will in no wiſe caſt out, that is, I will make the beleevers dearly welcome, raiſe him up at the laſt day, and give him life eternall verſ. 40. Libertines then muſt ſay, Heretickes and bloody wolves, are ſuch tender weake beleevers, as weake reeds and ſmoaking floxes, Chriſts meeknes… not ince…ſiſtent with his ju…tice.and Chriſt doth not only not uſe the ſword againſt ſuch tender ones, but he taketh Wolves and ſedncing teachers in his boſome, and nouriſheth, and tenderly chariſheth the principles of men of corrupt minds, deſtitute of the truth, but as Chriſt is meek to weak ones, ſo is, Iſa. 11. 25. Righteouſneſſe the girdle of his loynes, So Pſalm. 110. 5. Shall be ſtrike through Kings in the day of his wrath. 6. And judge … the heathen, and fill the places with the dead bodies, and wound the heads over many Countries, And Rev. 19. 11. In righteouſneſſe ſhall be judge and make war.
2 Conſidering the parties he hath to do with, he is meek toward the meek, but ſo as he deſtroyes his enemies, and burns their Cities with fire, who will not have him to reign over them, Mat. 22. 7. which yet I expound not to be the ſword of the Chriſtian Ruler, as if hee were an office-bearer in the Church, but only bring it to prove how weak theſe allegorick places are, either for, or againſt the point in hand.
3 To correct with the ſword, and with the rod of men, as a father, is conſiſtent with Covenant-Mercy and Meekneſſe, Pſal. 99. 32, 33, 34, as not to puniſh is one of divine wrath, Hoſ. 4. 14. yea, to deliver ſcandalous perſons to Sathan, to excommunicate them, to thunder wrath againſt them, to pull them out of the fire by the haire; that they may bee ſaved in the day of the Lord, by as good reaſon, are againſt the meekneſſe and gentleneſſe of Chriſt; as the Chriſtian Magiſtrates uſing of the ſword againſt hereticks, if we ſpeake of that, which is penal in both theſe, to wit, to be under infamy, reproach and ſhame, and caſt out of the ſociety of the Godly.
4 To judge before the day, Raſh Judgement condemned, 1 Cor. 4. 5. 6 is nothing for pretended tollera… on.1 Cor 4. 5. is not to forbid al judging of hereticks, for except we judge them to be hereticks, how ſhall we beware of them, as Chriſt biddeth us, Mat. 7. 15. and eſchew them, Rom. 16. 17. And not bid them God ſpeed, nor receive them into our houſes, Joh. 2. 10. And avoid them, Tit. 3. 10. and farre leſſe muſt a judicial tryal of Jezabel be forbidden to the Church of Thiatira, Rev. 2. 20. but it is raſh judging of hidden things, as Calvin, P. Martir, Bullinger, Murlorat, Pareus, Beza, and the place expounds it ſelfe, for the Corinthians crowned falſe teachers, defamed the ſound teachers, which was to anticipate God, for it is the Lord who brings to light the hidden thiugs of darkneſſe, and makes manifeſt the councells of the heart, and then every man ſhall have praiſe of God, ſo he manifeſtly forbiddeth peremptory judging, proper to God, and judging upon dark grounds known to God only, the words in the letter foreign Iudge nothing before the time, are brought by Anabaptiſts to prove that no Chriſtian ſhould bee a Judge, and ſo to judge a Murtherer, is to uſurpe the place of God: ſo the places, Mat. 7. 2. and Rom. 14. are brought by Libert…nes and Anabaptiſts, to prove that all judging is unlawful, whether of falſe teachers or malefactors, which is but an abuſing of the word.
5 The author of the bloody Tenet ſaith,That many through the corruption of their own heart render hipocriticall obedience, becauſe of the ſword, proveth nothing againſt the uſe of the ſword, to coerce falſe teachers. the ſword maketh a nation of hipocrites, but converteth none, and he citeth, If. 10 which ſpeaketh no ſuch thing; But that God ſendeth the ſword of the Aſſirians againſt an hipocriticall nation. That the Sword maketh hipocrites, and men to profeſſe the truth againſt their conſcience; not kindly, nor per…ſe, but through the corr…ption of mens hearts, who make themſelves hipocrites, of it ſelfe, and per…ſe all Iſrael fear the ſword, and ſhall no more tempt others to go after other Gods, Deut. 13. 11. but that they do this in an hipocritical manner, is not from the innocent ſword, but from this, that men feare him that can kill the body, more than they feare him that can deſtroy both ſoul and body in bell, Mat. 10. 28. for upon this ground, the Sword ſhould make hipocrites, becauſe for fear of the Sword, men abſtaine from bloodſhed Sorcery, Paricide, Sodomie, more then for feare of God, and ſhall therefore the Magiſtrate not uſe the ſword againſt Paricides and Sodomies? ſo many are made hipocrites by hearing, and external performances, drawing neer to God with their lippes, when their hearts are farre from God, ſhall therefore the hearing of the word and the proſperity that followeth the Goſpell which begetteth believers for a time, who wither when the ſun riſeth, and ſhall power in the hands of the people of God, that maketh the enemies lye, and hypocritically ſubmit, Pſal. 81. 15. be as unlawfull as the drawing of the ſword againſt falſe teachers? for all theſe beget hypocrites, but they do it by accident, not kindly; and if we made the ſword a meanes of converſion of ſinners, as Libertines falſly ſuppoſe, the Argument ſhould have ſome colour: or if drawing of the ſword againſt Seducers, were of it ſelfe indifferent, and yet by accident did make hypocrites, they might conclude againſt it, as we argue againſt humane ceremonies, in the ſuppoſition of many who ſuppoſe their indifferency.
Of this ſort is the Pamphleters objection, Antient bounds c. 5. p. 24.Religion ſhould not be inacted by the Lawes of the Magiſtrate, why? It is inacted (ſaith he) already by an higher Authority than any earthly King or Magiſtrate; and if it will not ſway the conſcience to obey,Matters of Religion ought to be inacted by the Law of Princes and Chriſtian Rulers, that ſuch as contravene may be puniſhed. what can the Lawes of men do? can theſe cobwebs catch thoſe that the Lawes of God cannot catch.
Anſw. There is a fallacy in the word catch, though he be but an innocent Sophiſt, who propounds it; for Lawes of men to fence from outward diſorders, cannot catch ſoules to convert them, as they are Lawes of men; nor teach we that Acts and Statutes of Parliament, are the power of God to ſalvation, that is the honour of the preached Goſpell. But ſhall good Lawes of Artaxerxes, Lawes of Rulers in matters of Religion, do only Finde the outward man.Darius, for fearing the God of Daniel, and obeying the God of Gods, be trampled on, becauſe they cannot come up to the power and excellency of Gods Lawes? yet they ſo far catch, that Lawes inacted upon paine of the ſword, binde up hands and tongue from doing wickedly; and this man argues againſt Scripture, Deut. 3. 11. And all Iſrael ſhall heare and feare (for the paine of ſtoning, and the ſword of King or Prince Moſes) and ſhall do no more any ſuch wickedneſſe as this amongſt you. The man argues againſt the Statutes of Parliament, againſt Sabbathbreaking, which yet catch ſome, Neh. 13. 21. If you do ſo, I will lay hands on you, from that day forth, came they no more on the Sabbath, Externall obedience is given, that men dare not blaſpheme Chriſt, nor ſweare, nor murder, nor whore, nor ſteale, though the authority of God, which is higher than any earthly Kings, hath already forbidden blaſphemy, ſwearing, killing. Ergo, by this reaſon all Lawes of men againſt evill doers ſhould be caſhiered, becauſe they cannot catch ſoules, when as they are not ordained to catch ſoules, but to binde the outward man in fetters, that he prey not upon the ſoul, and body, and goods of his brethren; yea, by this reaſon, men ſhould not by Miniſteriall Authority preach the Goſpell to catch men, for the Goſpell is inacted already by an higher Authority than any on Earth, King or Paſtor can preach, and will thy cob-web preaching, poore Miniſter, catch whom the net of God will not catch? all theſe men ſway to the Familiſt and Enthyſiaſts hand, beware of them.
So does the bloody Tenet,c. &c. 1. & p. …54, 156. 1 The Magiſtrate ſhould not ſend the Heretick to the Church, to heale the Heretick; why? like mother, like daughter, perhaps he ſends an Heretick to be healed by Hereticks.
Anſw. Maſter Williams cannot finde a Church on Earth, but a falſe and hereticall Church to heale a Seeker, The falſe teacher is to be ſent to the Church and Paſtors thereof, that he may be convinced before he be puniſhed.Familiſt, or Anabaptiſt. But ſay it were ſo, ſhould not the Magiſtrate Hezekiah exhort the Prieſts to teach the People, and deale with the People, who think Baal to be the true God, becauſe the Prieſts do alſo thinke Baal perhaps the true God, which if Hezekiah do, ſure he is a miſerable Phyſitian, But (ſaith he) the poore Heretick diſputes with the Church that ſhall deliver him over to the bloody ſword, if he will not yeeld, as the Lambe in the Lions paw, being ſure to be torne in pieces in the end.
Anſw, This Author makes ever the ſuppoſition of himſelfe, as if he were infallible, we may ſuppoſe the Heretick is a ravening wolfe, and that he obſtinately, and as a ſelfe condemned man diſputes; and that the Magiſtrate is the Lambe and the Miniſter of God, who loves not to ſtrike with the ſword; and the queſtion is not, whether he ſhould yeeld reaſon and conſcience up for feare of the ſword, but whether he ſhould abſtaine from prophecying lies in the name of the Lord, and ſhould ſay, God ſent him to contradict Ieremiah, and to aſſure the Kingdome of Iudah, they ſhall neither ſee ſword nor famine, Jer. 14. Notwithſtanding the godly Prince (we ſuppoſe ſuch a King then in Iudah) ſhould aſſure him he ſhould be ſtoned to death, if he ſhall thus pervert the right wayes of the Lord, ſhould not the Magiſtrate be a terrour to all ill doers, and to ſuch a wolfe? there can no argument be drawne from Magiſtrates that are Lions and Tygers, perſecuting the Saints of God for the truth, as this author alwaies vainly ſuppoſeth.