Against Pretended Liberty of Conscience, Chapter 4
CHAP IIII. The ſtate of the question of compulſion of Conſcience, and tolleration.
THe queſtion touching Libertie of conſcience was never by us, nor any man, ſave Libertines, themſelves and ignorant Anabaptiſts both of old and late moved concerning internall libertie remaining within the ſoule, as libertie to think, underſtand, judge, conclude, whither the Magiſtrate can force men, with the ſword to opinions,Opinions cannot be compelled not the … or will in the … and cudgell them out of ſome into other contrary judgements, in the matters of God, for the Magiſtrate cannot take on him, yea nor the Church under the paine of cenſures compell any to think well of Christ, or ill or Antichriſt. Yet moſt of the ſenſleſſe arguments of the times are drawn from the immediate ſubjection of the conſcience to God, from the nature of conſcience, Religion, faith, fear, and the elicit acts of the ſoul which cannot be compelled, yea in this meaning, we think God can neither offer violence, to minde, underſtanding, will or affections of love, fear, joy, becauſe all theſe clicit acts cannot ſlow from any principle, but the internall and vitall inclinations of the ſoul, though the devils be ſaid to beleeve againſt their will, yet not againſt the inclination of the underſtanding or deſiring facultie.
All the queſtion is concerning the imperated acts and theſe externall,…he queſtion is whether the …. that is not touching opinions and acts of the minde, but that which is viſible and audible in theſe opinions, to wit, the ſpeaking, profeſſed holding of them, publiſhing, teaching, printing, and known and externall perſwading of others to be of our minde. So that the queſtion will come to this whither the Magiſtrates ſword be to regulate our words that concerns our neighbour, as that we lie not, we forſweare not, to the hurt of the life and credit of our neighbour, that we ſlander not, raile upon no man, farre leſſe againſt the prince and ruler of the people, but whether the words we utter or publiſh of God though never ſuch blaſphemies, and lies, becauſe they come from the conſcience (as if truths or words we ſpeak for or againſt our neighbour did not ſlow from a conſcience either good or ill) be above or beyond all ſwords or coercive power of men. It is clear the queſtion muſt be thus ſtated, for all the lawes of the old Teſtament (which we hold in their morall equitie to be perpetuall) that are touching blaſphemies, hereſies, ſolicitation to worſhip falſe Gods and the breach of which the Godly Magiſtrate was to puniſh, command or forbid onelyonly ſuch things as may be proved by two or three witneſſes, and which huſband and wife are not to conceale, and from which all Iſrael muſt abſtain for fear of the like puniſhment. Deut. 1…. 8, 9, 10, 11. Deut. 17. 5, 6. Levit. 20. 1, 2, 3, 4, 5. But opinions in the minde, acts of the underſtanding, can never be proved by witneſſes and ſuch as neither Magiſtrate nor Church can cenſure.
Then we referre to all the Godly, if Libertines and Anabaptiſts deal brotherly in affirming that Preſbiterians, perſecute them, becauſe out of tenderneſſe of conſcience, they cannot come up to the light and judgement of their brethren in all opinions.
2. There is a tolleration pollitick and Civil and ſpirituall or Eccleſiaſtick ſhame and fear in puniſhing hereſies either by the Judge or the Church,Shame and fear of reb…kes by Paſtors and Church cenſures have the ſame compulſorie in … falſe teachers that the feare of publick puniſhment by the Synod hath. whither in civil or Eccleſiaſticall cenſures, rebukes, Excommunication is an evil of puniſhment in both, as is evident, if we compare Judg. 18. 7. Where it is ſaid, There was no Magiſtrate in the land that might put them ſo ſhame in any thing. Deut. 13. 11. With theſe places that ſpeaketh of ſpirituall cenſures, in the feare and ſhame of them as. 1. Tim. 5. 19. Receive not an accuſation againſt an Elder, but before two or three witneſſes, then an Elder that is ſcandalous may incur ſhame of being accuſed, and Mat 18. 17. let him be to thee as a heathen and a Publicane 1 Tim. 5. 20. them that ſinne, rebuke before all, that others alſo may fear. So the avoiding of Idolaters, and Hereticks. 1 Cor. 9. 11. Tit. 2. 10. …, Joh. 10. Gal. 1. 8. brings publicke ſhame on them 2. Theſſe 3. 14. then looke what forcing power the ſhame the Magiſtrates can put Hereticks to, and what compulſory … it hath on the conſcience and ſo ſhould not be inflicted on men for their conſcience and holding of hereſies, as Libertines ſay, the ſame compulſorie power hath concionall rebukes of Paſtors or private Chriſtians, and of admonition, excommunication or the avoiding of the ſocietie of falſe teachers either by the whole Church or by private Chriſtians, and the arguments proving the Magiſtrate cannot puniſh for conſcience in his politick Spheare, doe alſo prove that hereticks ſhould be rebuked ſharply that they may be ſound in the faith, contrary to Tit. 1. 13. and that we ſhould neither admoniſh them nor avoid their company which is abſurd; ſo they be more ingenious Libertines who free falſe teachers and hereticks from both civil and eccleſiaſticall cenſures, than theſe who free them from civil and ſubject them to Eccleſiaſticall cenſures,Church cenſures are as compulſ…rie on the Conſcience, as coercing by the ſword. for Eccleſiaſticall compulſion hath no more influence on the conſcience by way of teaching then politick or civil, and the arguments taken from the nature of conſcience is as ſtrong to prove that the Church of Pergam…, Epheſus, Thyatira ſhould ſuffer lyars, falſe Apoſtles and ſeducers, ſuch as hold the doctrine of Balaam and Jezabel the deceiving Propheteſſe, who teach and profeſſe according to their erroneous conſcience contrary to Rev. 1. 2, 3, 14, 20. as that the Godly Prince ſhould ſuffer them: nor can it be ſaid that Church-cenſures are ſpirituall puniſhments and ſo work on the ſpirit, and have inſtructing, rebuking and exhorting going before, but the ſword is a bodily puniſhment, and hath not inſtructing going before. For I anſwer though theſe two puniſhments differ, yet they agree that formally both are alike compulſory of the conſcience, and neither of them act upon the ſpirit by teaching and inſtructing as the word doth, ſo as excommunication of a heretick ſhould have inſtructing and convincing going before, ſo ſhould alſo the Magistrate preſuppoſe, before he ſtrike with the ſword, that the falſe teacher hath been inſtructed and convinced, and ſo he doth formally puniſh him with the ſword, for his pertinacious perverting of ſouls.
3. Nor can it be replyed that men ſhould not be puniſhed for either opinions, or for holding opinions that ſlow from meer conſcience, when they publiſh preach and print them from no principle, but meer conſcience, not for gain or a morſell of bread, or for preferment in the ſtate or Armie. To this I anſwer, lay aſide opinions and anſwer me this, how the Judges that are for libertie of conſcience are not to puniſh ſome words except they would be guilty of perſecution, to wit, ſuch as theſe, the Trinitie is but a fiction, Chriſt is no more God then another holy man. Yea, Chriſt was but an Impoſtor, and yet they puniſh words and deeds of the ſame kinde that come from meere conſcience. The anſwer muſt be, the former words are from meere conſcience and the publiſhers thereof will ſwear they hold them as the meere inforcing light and judgement of their conſcience; But theſe other words and deeds which the Magiſtrate cenſures, are not from meere conſcience. But I beleeve theſe that acted in the late controverted Parliament and by vertue thereof, yea and many Godly men of them that are puniſhed by the Judges and many of the Godly that fled for fear act from meere conſcience, and will ſweare they did ſo act according to their ſworn covenant, and to prevent a new warre: and that they did it neither for gain, nor for preferment in State or Armie. And if it were referred to the conſciences of moſt of the Armie why they disbanded not when the Parliament commanded them, but doe by their practices treat a warre to themſelves and the land (a judgement of God of all others the ſaddeſt) when they have none to fight againſt but ſhadows and enemies of ſtraw and hay; I judge they would ſwear that they judged the charge of the Houſes againſt their conſcience,Some externall actions of unjuſtice ſ…wing from meere Conſcience, are puniſhed juſtly without any note of perſecution, by grant of Libertines, and why not all others alſo? and unjuſt, and that they hold up warres out of meere conſcience, and to vindicate the oppreſſed ſubjects and for preventing of a new warre, and not for gaine or preferment. So the queſtion is not yet anſwered; why ſome externall actions of words and deeds comming from meere conſcience without any carnall pretext, as they will ſwear cannot be puniſhed, but violence muſt be done to conſcience, ſo the men perſecuted, and others that doe the like and ſpeak the like from no principle but pure conſcience, without any carnall pretext, as they will ſweare, are puniſhed and yet neither violence is done to conſcience nor the men perſecuted, for acting according to conſcience and a ſworn Covenant. But they juſtly puniſhed: if acting from meere Conſcience be the formall cauſe why men are not to be puniſhed, it ſhould hold in all ſuch acts.
4. They ſeeme to me ſick in the braine, who hold that it is an act of love and charity in the Magiſtrate to reſtrain …, … bonds pag. 12Socinianiſme &c. and to diſcountenance ſuch ſeducers, and yet bring arguments againſt all externall … in matters of Religion or compulſion in generall: a diſcou… nancing and a keeping of men from places, dignities, offices is the higheſt compulſion of penaltie you can deviſe. What arguments fight againſt any compulſion of the Magiſtrate poſitive or negative doth fight againſt all. If it be lawfull for the Magiſtrate, as for all other men, to doe all hee can for the truth as ſome ſay, and the Magiſtrates invitations, recommendation, exemplarie profeſſion, generall tuition, excluding coercing, are all nothing but words, theſe agree to all Chriſtians as Chriſtians and are nothing peculiar to the Magiſtrate, the Magiſtrate as a Magiſtrate cannot requeſt, he muſt command as a Magiſtrate, and all his commands if diſobeyed, are in order to the ſword.
5. The queſtion is not whether Religion can be inforced upon men by the Magiſtrate by the dint and violence of the ſword, or onelyonly perſwaded by the power of the word, Wee hold with Lactantius that Religion cannot be compelled, nor can merciemercy and juſtice and love to our neighbour commanded in the ſecond table be more compelled then faith in Chriſt. Hence give me leave to prove two things. 1. That Religion and faith cannot be forced on men. 2. That this is a vain conſequence; Religion cannot be forced but muſt be perſwaded by the word and Spirit, Ergo the Magiſtrate can uſe no coercive power in puniſhing Hereticks and falſe teachers.
For the firſt, we lay hold on all the arguments that prove the word preached to be the onelyonly means of converting the ſoule, begetting of faith and that carnall weapons are not able, yea nor were they ever appointed of God, to doing down ſtrong holds,Lactan. Inſt. l. 5. c 14 quid … quod … fieri … libido …. nor can they make a willing people: and Lactantius ſaid well, What is left to us, if anothers luſt … th…t by force, which we muſt doe willingly? And that of Tertullian. It is of the law or right of man and of his natural power what every man worſhips, what he thinks he ſhould worſhip, nor doth the Religion of one either doe good or doe evill to another man, nor is it religion to compell religion, which ought to be received by w…ll not by force: ſince ſacrifices (of worſhip) are required of a willing minde. In which I obſerve. 1. Tertullian ſpeaks not of the true Chriſtian Religion which is now in queſtion:Tertullian ad Scapul…. Humani juris & natural…s poteſtatis eſt, un…cui que quod putavertis coler…: n… alii prodoſt…nt o…eſt alterius Religio Sed: nec Religionis eſt cogere Religionem, quae ſ…ont… … debe…, non … but of Religion in generall as it is comprehenſive of both true and falſe Religion. Becauſe he ſpeakes of that Religion which by the Law of nature a man chooſeth, and is humani juris & naturalis poteſtatis: but it is not of the law of man or naturall power, nor in fleſh and bloods power to chuſe the true Chriſtian Religion, that election is Supernaturall ſaith Tertullian there and elſe where often, as alſo the Scripture Joh. 6. 44. Math. 16. 17. Math. 11. 25, 26, 27 2. Religion is taken two wayes 1. for the inward and outward acts of Religion as ſeen both to God and man as Lactantius, Tertullian and others ſay, ſo it is moſt true. Chriſtians ought not with force of ſword, compell Jews, nor Jews or Pagans compell Chriſtians to be of their Religion, becauſe Religion is not begotten many, by perſwaſion of the minde, nor by forcing of the man.How Religion may be compelled, how not. One mans Religion remaining in the minde and will may hurt or benefit the man himſelf, not any others: but true Religion as it comes forth i… to acts of teaching may coine and winne the ſouls of others, and falſe Religion may ſubvert the faith of others. Again Religion is taken for the externall profeſſion and acting and performances of true Religion within the Church or by ſuch as profeſſe the truth, that are obvious to the eyes of Magiſtrates and Paſtors, and thus the ſword is no meanes of God to force men poſitively to externall worſhip or performances. But the ſword is a means n…g…tively to puniſh acts of falſe worſhip in thoſe that are under the Chriſtian Magiſtrate and profeſſe Chriſtian Religion, in ſo farre as theſe acts come out to the eyes of men and are deſtructive to the ſouls of theſe in a Chriſtian ſociety; Tis even ſo (& not otherwiſe puniſhable by the Magiſtrate;) for he may puniſh omiſſions of hearing the Doctrine of the Goſpel and other externall performances of worſhip, as as theſe omiſſions by ill example or otherwiſe are offenſive… to the ſouls of theſe that are to lead a quiet and peaceable life in all godlineſſe and honeſtie; nor does it follow that the ſword is a kindly means to force outward performances, for the Magiſtrate as the Magiſtrate does not command theſe outward performances as ſervice to God, but rather forbids the omiſſions of them as deſtructine to man, for example a Phyſician commands faſting, Paſtors after the example of James commands faſting when judgements are on us, the phyſician duplicate page duplicate page commands it, in ſo farre as eating troubles the common ſocietie of humours,The Magiſtrate does not command Religion, acts as ſervice to God, but rather forbids their contra… as diſſer… to Chriſtian ſocieties. How …ertull. and La…ant…s are to be expounded of forcing to heathen Religion. members and temper of the body, and the Phyſician forbids eating ſo as he will have no more to do with the patient, if he will diſobey: and ſo trouble the temper of the bodie, which is the onelyonly object the phyſician works on. Paſtors command faſting to be in ſincerity for afflicting and humbling the ſoul under the mightie hand of God. So the Magiſtrate forbids cutting of a veine or ſhedding of blood as a thing troubling the peace of humane ſocietie, yet his command is not a direct means of preventing diſeaſes in the bodie of a ſubject and for healthie living. But the Phyſician commands to cut a viene and to ſhed blood for health and to prevent a diſeaſe, and ſinnes neither againſt the Magiſtrate nor God in ſo doing: ſo doth the Magiſtrate not directly command going to Church as a worſhip to God, ſo as his commands have influence on the conſcience as the Paſtors commands have,Though we can compell none to Religion it follows not that the Magiſtrate may not puniſh there that … others to a falſe Religion. but he commands going to Church and hearing ſo as the omiſſion of hearing harts the ſocietie whereof God hath made him a civill and politick head: in this latter ſenſe muſt Lactantius, Tertullian and others be taken, otherwiſe theſe words, the Religion of another does his neighbour neither good nor ill in rigour, are not true, the ill example of others in Idolatrie brings ill upon all the Church. Deut. 13. 5. yea and the fierce anger of God. v. 17.
Again La…antius ſaith falſe Religion cannot be compelled, but he denyes not that Chriſtians may puniſh blaſphemies in true religion. 2. he denyes we may propagate the Goſpel among Pagans with the ſword: Lactan…. 5. c. 20. non eſt opus vt & … cogi non poteſt, … potius quam verberibu… res agenda …both which points we teach. There … (ſaith he) of force and injurie, becauſe Religion cannot be compelled, the buſineſs is to be tran…acted by words rather than blowes, that there may be willingneſſe. Let them (enemies of the truth) draw the ſword or ſharpneſſe of their wi… if their reaſon be good, let it be produced: we are ready to …, if they teach (nothing more cleare then that he ſpeaks of the Pagans that would force Pagans worſhip on Chriſtians: we beleive nothing of their Religion whilt they are ſilent, as we cannot yeeld to them while they rage againſt us, let them imitate us, and declare the reaſon of the whole matter, for we (Chriſtians) doe not allure, as they (Pagans) frequently object to us, but we teach, we prove, we demonſtrate:Diſtringant (hoſtes Religionis Chriſtianae) aci…m ingeniorum ſuert…, ſi ratio corum vera eſt offeratur: parati ſumus audire, ſi docea…. Tacentibus certè nihil credimus, ſicut ne ſaevientibus quidem cedimus, imitentur nos, aut rationem rei totius exponant nos enim non illicimus (ut ipſi objectant) ſed docemus, probamus oſtendimus: ita que nemo a nobis retinetur invitus: imutilis eſt enim deo qui devotione ac ſide caret, & tamen nemo diſcedit ipſa veritate retinante. Lactan …. longè diverſa ſunt Carnificina & pictas, nes poteſt aut veritas eum vi, aut juſtitia eum crudelitate conjungi. Ibid. Sed ut in ipſa Religione ſic defenſionis genere falluntur. Defendenda e…im Religio eſt non occidendo, ſed monen lo; alij codices moriendo, non ſevitia, ſed patientia, non ſcelere, ſed fide. Lactant. ſpeaks of compulſion without all teaching. Theſe that are without the Church are not to be compelled. therefore none by us are kept againſt their will, for he is unprofitable to God who wants devotion and faith: and yet no man departs from us when the truth detains him.
But ſaith Celſus fol. 84. if in the time of Lactantius Chriſtians killed men for their religion, no man can doubt but Lactantius in theſe ſame generall words inveighs againſt Chriſtians who would compell men to their faith againſt their will, and that he abhorres the violence of ours againſt hereticks.
Anſw. Theſe are of a wide difference, to kill blaſphemers, and falſe teachers for ſpreading hereſies and blaſphemies, and to compell them by warre, and fire and ſword to be of our Chriſtian Religion. As I hope to prove, for the formers lawfull, …he later unlawfull. Its true Lactantius ſpeaks of all Religion true and falſe, that we are to compell none with the ſword to any Religion, but he no where ſaith that the Magiſtrates may not kill open and pernicious ſeducers and falſe teachers who pervert others, for the Magiſtrate is not to compell yea nor to intend the converſion of a pernicious ſeducer, but to intend to take his head from him, for his deſtroying of ſouls. And Lactantius denyes Religion after it is begotten, can be defended, that is nouriſhed and conſerved in the hearts of people by the ſword, but by the word and Spirit. Thoſe are farre different tormenting and pietie (ſaith he) nor can violence be conjoyned with veritie, nor juſtice with crueltie.
And again, but as in Religion, ſo alſo in defending of Religion they are deceived, Religion is to be defended not by killing but admoniſhing, others read, by being killed, not by crueltie, but by patience, not by wickedneſſe, but by faith.
But here he ſpeaks of defending in a hoſtile way, by killing thoſe that will not be of our Religion, be it the Pagan religion and moſt develiſh not of defending the Chriſtian profeſſors, from the infection of wolviſh ſeducers, by the ſword of the Nurſe-father of the Church, who is to defend good men and to execute vengeance on evill doers. For in all this Lactantius ſpeaks of ſuch a violence as is without teaching, parati ſum…s andire ſi doccant tacentibus certe nihil credimus. But ſuppoſe ſome father: were in that errour (as Auguſtine was,… but retracted it) though, Auguſtine … we may compell man to the faith,… puniſh he…ides, ſo. ſo he ſhould not puniſh murtherers. yet … of improper compulſion, and of Donatiſts the ſuch as are … the Church, whom he thinks the Magiſtrate on … to puniſh, which is not a compelling of the … to the ſound faith, but an act of juſtice in puniſhing him for his … of hereſi…s to the perverting of the faith of others. Upon theſe … is Cyrilius ſaith, Moyes Law is one and he Kingdom of C…t is wholly heavenly, and ſpirituall, and … …efore hath ſpirituall … and ſpirituall armour: and therefore a ſpirituall not a car… ſword to puniſh the enemies of this Kingdom, … Chriſtian men. But he ſpeaks of … without the Church (who as I conſtantly …) are not with warres and the ſword to be compelled to … the Chriſtian Religion and therefore a…deth on the … did fight againſt Amorites, Canaanites and … with … of iron: but he ſpeaks not of the Laws … 24. and …, in which death was decreed for the falſe Prophet within the viſible Church. At … the fathers have … with unſound Emperours who have tollerated, …, Arrians, and Jews, but that is no law for us. But the other point is that though theſe that are without are not to be compelled to embrace the true Religion it followeth nto that the Magiſtrate ſhould not … Prophets, or pernicious teachers ſuch as Baals …, who openly … the people of God to Idolatr…. 1. Become the Magiſtrate cannot, … ought not to compell … lyars, to be … it with their own as well as they muſt be ſuch externally, no more then he can compell them to inward fear, love, faith in God, and to the externall performances …. But it doth not follow that therefore the Magiſtrate cannot command externall acts of merciemercy, c…aſtitie, ſelfe-contentedneſſe, and ſhould not puniſh murther, adulterie, theft, robberie, perjurie, for to puniſh theſe makes many hypocritically peaceable, chaſt, content with their own, true in their word, as well as puniſhing falſe teachers and hereticks maketh many hypocritically ſound in the faith So Auguſtine contra Petilian. l. 3. c. 83. 2. There is no ground in Scripture to ſay that becauſe the Canaanites erred againſt the duties of the firſt table onelyonly, that therefore iſrael was to deſtroy them in warre. For Joſhua 11. 26, 27, 28. the contrarie is clear, Joſhua made warre with them, becauſe God having hardened their heart they came out in battle againſt Iſrael: and ſo the cauſe of the warre was not Religion and their madneſſe of Idolatrie (though on the Lords part it was a provoking cauſe) but violence in invading an harmeleſſe and innocent people, ſo Ioſhua and Iſrael compelled them not to embrace the true Religion, then from thence it cannot follow therefore no lawes were to be made againſt the falſe Prophets and blaſphemer. And if that conſequence was null then, it cannot be ſtrong now. So we ſay under the new Teſtament: we cannot bring in to the faith the Heathen and Pagans by violence and the ſword, it follows not Ergo, no blaſphemer within the viſible Church ſhould be forced. 3. violence and the ſword is no means to work men to ſubjection to Chriſt, it follows not, Ergo becauſe the weapons of our warfare are not carnall, but ſpirituall 2 Cor. 10. 5. 6. the Apoſtle ſhould not ſay ſhall I come unto you with the rod or in love, or in the ſpirit of meekneſſe. 1. Cor. 4. 21. and therefore he ſhould not deliver any to Sathan. 4. nor is this a good conſequence, becauſe the fear of bodily death or puniſhment by the ſword cannot convert, therefore it cannot terrifie men from externall blaſphemie and tempting of others to falſe worſhip, for the externall man his words, ſolicitations, doe ill by teaching, and his actions, not the inward man or the conſcience and the ſoule is the object the Magiſtrate is to work on. For neither under Moſes more then now, could the ſword convert men to the true Religion. yet bodily death was to be inflicted on the ſeducer, then, as now Deut. 13. 11. And all Iſraell ſhall hear, and fear, and ſhall doe no more any ſuch wickedneſſe as this is among you: and afflictions work the ſame way now Rom. 13. 3. for rulers are not a terrour to good works but to the evil, wilt thou then not be afraid of the power? doe that which is good, and thou ſhalt have praiſe of the ſame.
There be five pull-backs that keep men even in hereſie and in a falſe way, as may be collected out of Auguſtines writings from which by the terrour of juſt lawes, they may be affrighted from ſeducing of others as 1.The Magiſtrate may by the ſword curb five impediments that keep men from embracing the truth, according to Auguſtine. fear of offending men eſpecially thoſe of their own way; 2. an hardning cuſtome in a falſe way. 3. a wicked ſluggiſhneſſe in not ſearching the truth of God. 4. the wicked tongues of enemies that ſhall traduce them, if they leave hereſies. 5. a vaine perſwaſion that men may be ſaved in any Religion. See Auguſtine epiſt. 114. & ad Vincent. epiſt. 48. epiſt. 50. ad Bonifacium. contra Petilianum. l. 3. c. 83. lib. 3. contra Creſconium cap. 51. contra Guidentum. l. 1. c. 19. & lib. contra Parmen. c. 10. contra Gaudent. l. 1. c. 24. de unitate Eccleſ. c. 20. epiſt. 166. And ſo that which the Objector Mr. John Goodwine long agoe objected is eaſily anſwered,Anſwer to Doctour Adam Stewart. that the Magiſtrate cannot in juſtice puniſh that which is unavoydable and above the power of free-will to reſiſt, but ſuch are all hereſies and errours of the minde. For this might well have been objected againſt that moſt juſt law Deut. Impotencie of free will objected by Mr. John Goodwine no reaſon why the Magiſtrate ought not to puniſh ſeducing teachers, as of old the Donatiſts objected.13. why ſhould God command to ſtone to death a ſeducer that tempts any of his people to worſhip falſe Gods, becauſe ſuch a man is ſick but of an errour in the minde, he beleeves he does ſervice to his God, whom he beleeves to be the true God, in ſo doing, and had the heathen and Jews under Moſes more ſtrength of free-will and more grace to reſiſt Apoſtacie, Blaſphemie, wicked opinions againſt the true God, then we have now under the Goſpel. And the Lord hath expreſſely ſaid Deut. 13. 11. Iſrael ſhall feare (bodily death) and doe ſuch wickedneſſe no more: now this was not Ceremoniall or typicall fear, but meere naturall feare ſufficient to retract and withdraw men from externall acts of ſeducing and blaſpheming, which is all that the Magiſtrate can doe. 2. this is the verie objection of Donatiſts and Auguſtine anſwers truely. By this anſwer the Magiſtrate ſhould not puniſh murtherers and adulterers for they have not grace to reſiſt temptation to murther, certainly the Spirit of Revenge, and of whoredoms muſt be as ſtrong above free will as the Spirit of errour and lies. Achab then ſinned not in beleeving the lying Prophets who deceived him: and it was not in his power to reſiſt the efficacie of lying inflicted on him for his former ſins. And what ſinnes the Magiſtrate puniſheth he doth puniſh as the formall Miniſter of God. Rom. 13. and ſo this is the Pelagian, Arminian and Popiſh objection againſt God and free Grace, as much as againſt us. 3. the wickedeſt ſeducer is puniſhed for his externall acts of falſe teaching and ſeducing which may, and muſt be proved by witneſſe or confeſſed by the delinquent, before he can juſtly puniſh him, but not for any mind-error which is obvious neither to judge nor witneſſe.
Then the true ſtate of the queſtion is not whether the ſword be a means of converſion of men to the true faith,State of the queſtion more ſtrictly propoſed. nor 2. whither heathen by fire and ſword are to be compelled to embrace the truth. nor 3. whither violence without inſtruction and arguing from light of Scriptures, ſhould be uſed againſt falſe teachers, nor 4 whither the Magiſtrate can puniſh the opinions of the mind, and ſtraine internall liberty. But whither or no ought the Godly and Chriſtian Prince reſtraine & puniſh with the ſword falſe teachers, publiſhers of hereticall and pernicious doctrines, which may be proved by witneſſe, and tends to the injuring of the ſouls of the people of God, in a Chriſtian ſocietie, and are diſhonourable to God, and contrary to ſound doctrine; and ſo coerce men for externall miſdemeanours flowing from a practicall conſcience ſinning againſt the ſecond table, as well as from a ſpeculative conſcience (to borrow theſe tearmes here) when they profeſſe and are ready to ſwear they performe theſe externalls meerely from and for conſcience. For ſince falſe teachers and hereticks in regard of the ſpiritualneſſe of their ſinne are the worſt of evill doers, and ſuch as work abomination in the Iſrael of God, It may as wel he ſaid, becauſe there be no expreſſe laws againſt murtherers, parricids, ſorcerers. Sodomites in the new Teſtament more then againſt falſe teachers, that therefore Socerers are no leſſe then hereticks to be tollerated.and there is no particular lawes in the New Teſtament for bodily coercing of Sorcerers, Adulterers, Thieves, Traitors, falſe witneſſes, who but ſpeak lies againſt the good name of their neighbour, not againſt the name of God, nor againſt Sodomites, defilers of their bodies with beaſts, perjured perſons, Covenant breakers, liars &c. What reaſon in nature can there be to puniſh the one, and not the other? for it may with as good colour of reaſon be ſaid, that all the Lawes in the old Teſtament, for drawing of the ſword againſt Sodomites, Adulterers and ſuch like, were typicall and temporary, and are done away now in Chriſt, for Chriſt will have theſe converted in as ſpirituall a way by the onelyonly power of the word of God as the other and no where in any expreſſe law in the New Teſtament doth God command to duplicate page duplicate page uſe the bloody ſword againſt them, more then againſt blaſphemers: And to remove theſe groſſe ſins out of Chriſtian ſocieties by the ſword is no leſſe a carnall and a bodily afflictive way of dealing with their conſciences, as to deal ſo with ſeducers; and its enough to that negative argument, that no where it is expreſſed as a dutie of the Magiſtrate, under the New Teſtament to uſe the ſword againſt falſe teachers, nor does our Saviour or the Apoſtles rebuke the Magiſtrate for omitting of their dutie in this. Yea Paul, 1 Cor. 6. 9, 10, 11. when he ſhewes that ſome of the Corinthians abuſed their body with mankinde, were theev…s, drunkards, extortioners, he no where ſaith that it was the Magiſtrates dutie to take away their head for Sodomie, which certainly it was, and that by the verie law of nature, but he was Gods inſtrument for their converſion by the power of the word, ver. 11. and 1 Cor. 4. 15. as he laboured to convert the Galdehians who ſometimes worſhipped dumb Idols, and the Epheſians who worſhipped the vaine Idol Diana Act. 19. yea, nor is there any New Teſtament law for taking away the life of a murtherer, for that of our Saviours. Math. 26. 52. all they that take the ſword ſhall periſh with the ſword: except we ſay it was ſo a Judiciall law among the Jews, as it was a law of nature Gen. 9. before there was a Common wealth erected among the Jews, cannot be called a new Teſtament law, to Peter and John and the diſciples who were obliged at that ſame verie time to keepe the paſſeover and to be ſubject to all the Jewiſh laws.