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By Mr Cheynell.
We humbly conceive,
THat Acontius his Enumeration of Points necessary to be known and belee∣ved for the attainment of Salvation is very defective.* 1.1
1. Because in the Creed which Acontius framed there is no mention made either of the Godhead of Iesus Christ, or of the Godhead of the holy Ghost. And
2. Although Acontius doth acknowledge Christ to be truly the Son of God,* 1.2 yet he doth not in his Creed declare him to be the natural Son of God.
That these points are necessary to be known and believed for the attainment of salvation,* 1.3 is in our judgement clearly expressed in the holy Scriptures, 1 Joh. 5. 7, 20. compared with Joh. 17. 3.
We do therefore conceive,* 1.4 that Acontius was justly condemned, because he maintains that the points of Doctrine which he menti∣ons, are the only points which are necessary
to be known and beleeved,* 1.5 and did not hold forth or mention the points aforesaid as ne∣cessary to salvation.
And we esteeme him to be the more worthy of censure, because he lived in an age when the Photinian Heresie was revived, and yet spared the Photinians, though he condemned the Sabellians.
Finally, Acontius doth cautelously decline the Orthodox expressions of the Ancient Church, in the foure first generall Synods; and doth deliver his Creed in such general ex∣pressions, that as we conceive the Socinians may subscribe it, and yet retaine the worst of their blasphemous errours.
The promises being humbly presented, we leave it to the judgement of this Reverend Assembly,
Whether Acontius his Stratagems was a Book fit to be translated into English, and re∣commended to the Parliament, Army, and City to direct them how to distinguish truth from errour in this juncture of time?
Upon these few heads of the Report I discoursed somewhat affectiontely, and freely, according to the weight and mo∣ment of the Point in Question. And there∣upon the reverend Assembly did unani∣mously desire the Prolocutor to perswade me to print something about that Argu∣ment, as soone as the heat of our employ∣ment at Oxford was over for the satisfacti∣on of the Kingdom. I am very willing to obey the Commands of that Assembly fa∣mous for learning and piety, even to the admiration of those great Schollers, whose hearts were once espoused to another In∣terest. If the debates of that Reverend Assembly upon severall Articles of Faith were printed and published to the world, all ingenuous enemies of piety would blush at the remembrance of those bitter cen∣sures which have been passed upon men of whom this Age is unworthy. But I must hasten, for my Book begins to swell be∣yond its just proportion, and I am called away to another service, which cannot be performed at any other time.
Acontius hath invented very pretty di∣versions instead of Excuses to abate our zeale against the most dangerous errours;* 1.6 he saith, that Hereticks do not intend to make Christ a lyar; the controversie between them and us is not concerning the truth, but con∣cerning the meaning of the words of Christ.
To which I answer, that he who beleeves the words of Christ in the sense of Antichrist, and rejects the sense of Christ, and his Spirit, is not a Christian, but is indeed and truth An∣tichristian.* 1.7 The sense of Scripture is the Scripture, and therefore if men be per∣mitted in these great and weighty Articles to impose a new sense upon the Church of Christ, they do clearely impose a new Creed, a new Gospell upon us, and deserve that Anathema. Gal. 1. 8, 9. though they should pretend to Apostolical authority, or Angelical purity. Although we or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. As we said before, so say I now againe, if any man preach any other Gospell unto you then that you have received, let him be accursed.* 1.8 Grotius in the daies of his modesty refused to sollicite in the be∣halfe of the Socinians, and professed that he did not know a man in the grand Assem∣bly in Holland, that would not pronounce the Socinians accursed. The distinguishing
question, which was then put, was the old question, Do you beleeve that Christ is God by nature? If you do not, you are an Ari∣an; and if you be an Arian, you are no Christian.
Acontius reckons up some things as neces∣sary to beleeve which are expressed in Scrip∣ture, & some other things which are necessa∣rily inferred from what is expressed, but he doth not reckon up the Godhead of Christ, or the holy Ghost in his Catalogue of things that are plainely expressed, or necessarily inferred, as is most evident by his whole discourse in his third Book which is now in English.
Finally, the Socinians take away the right foundation of faith, hope, worship, justifi∣cation, as hath been proved, & lay a wrong foundation; they bring in a new Christ, a meer man, and a new Gospel, a new Iudge in the highest matters and mysteries of Re∣ligion, their own reason, which they might infallibly know to be not only fallible, but corrupt. They deny the true causes and means of salvation, & the right application of them; Their impiety in not worshipping of the Spirit; Their Idolatry in worship∣ping one whom they esteeme to be a meere man, and refusing to be washed and pur∣ged with the bloud of the Covenant, will justifie all that reject them and their Con∣federates from Christian Communion.
I am not at leasure to handle the Ma∣gistrates
duty in this point; nor are many of them at leasure to consider all that is fit to be considered in that weighty point; but for the present satisfaction of such as know not how to study in these busie times,* 1.9 I shall point at some unquestionable truths for the ending of that unhappy and fatall Controversie in the Church of Christ.
1. There is no warrant given in the Word to any Minister of the State, or Of∣ficer of the Church to molest, oppresse, or persecute any man for Righteousnesse sake; [ 1] he who doth persecute a man for following his conscience when rightly informed by the Word and Spirit of the Lord Jesus,* 1.10 doth certainely persecute the Lord Jesus Christ. Saul,* 1.11 Saul, why persecutest thou me? I am Iesus whom thou persecutest; it is a fit Text to be preached on this twenty second of February 1649. But I am now learning another Lesson, which is to suffer persecuti∣on patiently for righteousnesse sake, and pray for such Benefactours, who do besides their intention, and against their will, make Christians happy by endeavouring to make them miserable in their outward man by an unexpected persecution. Yet I could not but take notice of the seasonablenesse of this truth, and put down the day, the moneth, and the yeare, as the Prophet did. Ezek. 8. 1. And it came to passe in the sixth yeare, in the sixth moneth, in the fifth day of
the moneth, as I sate in mine house, and the Elders of Iudah (the Princes of the people) sate before me, &c. The great Statesmen were at leasure now in the time of the Captivity to hear the Prophet; if they would have heard, beleeved, obeyed be∣fore, they had never gone into Captivity; for the misusing of the Prophets, and de∣spising of their message was the sin against the most Soveraigne remedy;* 1.12 and when there was no other remedy, then God sent them away Captive, &c. 2 Chron. 36. 16, 17. Let all such consider this, who are poasting on in the high-way to Captivity.
2. No man ought to be punished for [ II] following his mis-informed conscience, un∣till he hath been better informed and spiri∣tually admonished (as we have formerly shewn) twice or thrice, and is so uncon∣scionable as to despise good information, reject prudent and faithful admonitions contrary to the doctrine of godliness and all good conscience:* 1.13 for of such a man the Apostle saith not only that he is perver∣ted, but he is subverted, Tit. 3. 10.
3. The Ministers of God, the Civill [ III] Magistrates, and the Ministers of Christ, and all Church-Officers whatsoever must
joyne together and uphold one another in the discharge of their several duties, that they may be in a capacity to revenge all disobedience, and execute the judgement that is written, Rom. 13. 4. 2 Cor. 10. 6. I Cor. 4. 21. Deut. 13. 10, 11.
[ IIII] 4. Heretical Seducers, Blasphemous A∣postates, and Idolatours (of whom we have discoursed at large) are Wolves that subvert whole houses. Tit. 1. 11. Churches, Gal. 5. 10, 12. Act. 15. 24. States and King∣domes; and therefore they must be driven from the sheepfold, lest the very vitals of Christianity be corrupted, Religion de∣stroyed, many soules poysoned, God ex∣tremely dishonoured, the Church and State endangered, as is fully declared unto us in the holy Scriptures of truth.
[ V] 5. God doth work by these Legal ter∣rours and executions of vengeance some∣times upon the party punished; the false Prophet converted by the spirit of God working in this great Ordinance, doth in the day of his visitation confesse the justice and charity of those Officers, who did stigmatize him with wounds in his hands. Zach 13. 6. as M. Cotton doth observe in the ninth Chapter of his Answer to Mr Williams, pag. 20, 21. Moreover, it is most cleare that God doth make use of the Ma∣gistrate as his Minister and Instrument for the overawing of the people by inflicting
exemplary punishment on such as do speake lies in the name of the Lord,* 1.14 blaspheme the name, truth, person of Christ, and seduce (or thrust) men away from the only true God, Father, Son, and holy Ghost. Deut. 13. 6, 8, 9, 10, 11.
The Morall equity of this Command is very evident for the punishing of such as do entice men from the true Religion,* 1.15 be∣cause there is a reason given which is of ge∣neral and perpetual equity. Thou shalt stone him, Because he hath sought to thrust thee away from Iehovah thy God. It is now certainly as great a fault to seduce men from Father, Son, and holy Ghost; nay, a greater fault now, because it is a sin com∣mitted against clearer light.* 1.16 And it is of ge∣nerall and publique concernment to have such great examples made in a nation to make the generality of men affected with an awfull regard of the truth,* 1.17 goodnesse, Majesty, and Justice of God. For this is Gods ordinance to strike the people with such a reverence as shall at least restraine them from this sin. And all Israel shall heare and feare, and shall do no more any such wic∣kedness. Deut. 13. 11. The Lord is acquain∣ted with the frame of our hearts and spi∣rits,* 1.18 and he doth propound such remedies as are proper & suitable to our distempers; and he who doth ordaine such remedies will make them effectual by his own Spirit,
who doth often sanctifie legal terrours, and outward afflictions, and makes them sub∣servient to spiritual purposes, and therefore these outward weapons are spiritually used, and are of a spiritual efficacy according to the Counsell of Gods will.
When the Magistrate as a Minister of God draws the Sword in the cause of God for the honour of God,* 1.19 according to the Ordinance of God expressed in the thir∣teenth of Deuteronomy compared with the thirteenth of Zachary, and the thirteenth to the Romanes, the Sword that is thus drawn is not the Sword of Gideon only, the Sword of man, but the Sword of God.
And it is certainly most proper to re∣straine them by the Sword, who will not be restrained by any other Ordinance of God; men that have seared consciences have strong passions; and exemplary pu∣nishments will work effectually upon the passion of feare in a self condemned man, when no spiritual Physick will work upon him, because all wholsome admonitions are rejected by him.
Carnall men are ready to pursue a new in∣terest without any new Light, or direction from the Word of God, and there is no way to ballance these men who are swayed by worldly hopes,* 1.20 but by affrighting them with legall terrours from all those sins, unto which they are tempted by selfe interest in
this tempting age, Men that will not berus∣led by Law or Gospel, or conscience rightly informed by both but do indeed seare their consciences, and harden their hearts both a∣gainst Law and Gospel, must be restrained by the Sword, because they are unconscionable; Shame and feare will worke upon men that have any manner of ingenuity remaining in them.
VI. We must distinguish between the Ob∣ject [ 6] and the End of the Magistrates Power.* 1.21
1. The immediate Object of the Magi∣strates Power is externall, the body and outward goods of his Subjects.
2. The immediate end of the Magistrates Power, is to preserve and promote the peace and welfare of a Nation in its Civill Socie∣ty; but the ultimate end is for the support and furtherance of Godlinesse and honesty. No Christian Magisrate ought to aime lower in any Nation, unto which the means of Grace hath been offered by the special providence and favour of God; Put all to∣gether and you have the Adaequate end of the Civill power of Christian Magistrates over all in their Dominions, who have gi∣ven up their names to Jesus Christ. The Apostles themselves, and the Churches planted by them, begged this favour of God for Kings in their time (when you know who they were that Governed the
World) that God would so far over-rule their Rulers,* 1.22 that the Christians might lead a quiet and peaceable life in all godli∣nesse and honesty. 1 Tim. 2. 2. But it is readily acknowledged that there are some Magistrates who are ignorant of truth and godlinesse, and therefore are not able to performe the whole duty of Magistrates: But our next conclusion is;
VII. All Magistrates ought to study the truth and worship of Jesus Christ, that they may be instructed in the Principles of Chri∣stianity, [ 7] and made wise enough to discern between fundamental Truths,* 1.23 and damna∣ble errors, that they may not by following their own blind and erroneous consciences countenance Heresie and Apostacy, and Persecute truth and fidelity.
Be wise therefore O ye Kings; be instruc∣ted ye Iudges of the earth; serve the Lord with feare, and rejoyce with trembling; kiss the Son least he be angry and ye perish from the way, &c. Psal. 2. 10, 11, 12. compared with Deut. 17. 17, 18, 19, 20. and 1 Tim. 2. 2.
And surely it is then no great task for any Magistrate who hath given up his name to Christ, to learne the Principles of the Christian Religion, whereby he hopes for to be saved, that he may be able to judge and punish such Blasphemous and seducing Hereticks as endeavour to subvert the Christian faith.
VIII. God doth freely reveale and com∣municate [ 8] himself to all true-hearted Ma∣gistrates who seek unto him in his own way for direction and instruction in those weighty points which they are bound to know both as servants, (and as Civill Mini∣sters) of God for their own,* 1.24 and their Subjects everlasting good. Hezekiah did prevent the Priests and Levites, and for ought we read, the whole Church also, in discovering the right way of Reformation in matters of Religion after that general Apostacy in the days of Ahaz; read 2 Chr. 29. from verse 4. to verse 12. And it is generally conceived, that David was the first that did discover that great disorder in carrying the Arke of God in a Cart: read the fifteen first verses of I Chron. 15, and take special notice of the 2, 12, 13, 15. verses. None ought to carry the Arke of God but the Levites, for them hath the Lord chosen to carry the Arke of God: and to minister to him for ever, &c.
IX. Christian Magistrates have no other [ 9] Rule of Civil Righteousness prescribed un∣to them by God, then that which God gave by Moses,* 1.25 and such as have expoun∣ded Moses in the Scriptures of truth. This one Proposition fully explained and con∣firmed would put an end to this unhappy controversie between all judicious and in∣genuous men. We cannot in equity extend
the Law of Moses to such as never entred into any Covenant with God, nor to any that are led away in their simplicity before they have been better instructed and ad∣monished once and again; nor to such as do in a Christian and Peaceable way dissent from their brethren in points of lesse con∣sequence; But we extend the Law of Mo∣ses to seducing Apostates, blasphemous He∣reticks, and Idolatours, who are obstinate against light and admonition, and poyson others, or endeavour to poyson them with Doctrines which do subvert faith and holiness in heart or life,* 1.26 that they may be punished according to their several demerits.
I need not say any thing of such distur∣bances of the Civil peace as tend to the destruction of the lives or soules of men.* 1.27 Hierome tells us that because Arius who was but a sparke of fire in Alexandria, was not quenched presently, he kindled a flame which devoured almost the whole Christi∣an World. And yet it is cleare that the Church had done their part against him, for he was twice excommunicated out of the Church of Alexandria, as Socrates, Sozomen, and divers others of the Ancient Writers relate. And therefore when spiri∣tuall Instructions, admonitions, Censures, will do no good upon these self-condem∣ned persons they are even ripe for Civill Censures. When the Wolves come into
the Sheepfold, the Sheep run to the Shep∣heard; the Magistrate is a Civil Shepheard, (as is confessed by all) and the Civil Shep∣heard hath some dogs at his command to hunt away these Wolves, at least out of the Sheepfold, least they worry and destroy the Sheep.
X. A Toleration of seducing Apostates, [ 10] blasphemous Hereticks, and Idolatours, by the Civill Powers, hath exceedingly strengthened the hands of Antichrist, and been very prejudicial to the Church of Christ I am not at leasure now to relate the mischiefes which happened in the days of Constantius, Valens, Iulian, and others, who were Patrons of seducing Apostates and blaspheming Hereticks.* 1.28 Iulian thought that a Toleration of Heresies, and a suppres∣sing of the Schooles of learning (that none of the Christians might be able to confute them) was the most speedy and effectual course to blot the Christian name from under Heaven. For this Sacrilegious Liberty (as * 1.29Augustine doth well observe) would soon overthrow the power of Christianity.
[ 11] XI. The Toleration of Blasphemous He∣retikes, Seducing Apostates and grosse Ido∣latours hath too often introduced a persecuti∣on of Saints.* 1.30 Apostates are of all others the most keen and bloudy Persecutours, wit∣nesse Iulian. And when subtile Seducers are tolerated, they will quickly be counte∣nanced, employed, preferred; and then woe be to all Orthodoxe Saints, I meane men ••ound in the Faith,* 1.31 holy in life, and peace∣able in their conversation. The toleration of Seducers made the world turne Arian, as Ecclesiasticall writers shew; and the Tole∣ration of Seducers made the world Antichri∣stian,* 1.32 as Mr. Cotton proves. And how the Christian world hath been, not onely sha∣ken, but even broken by the Arian, and E••tychian persecutions, by the insurrecti∣on of the Macedonians in Greece, and by the Antichristian warres and persecutions for many hundred years, is evidently pro∣ved by sad and experimentall demonstrati∣ons. When King James did tolerate Papists, he did persecute Puritans, as they then called men that were seriously and invincibly pious. When Seducers get head, they strengthen their party by force, aswell as fraud, and oppose such as dissent from their damnable errours, as the Circumcellians did with Clubs and Swords, or as Zedekiah did Mi∣caiah with his fists. Muncer, Becold &c. who were so tender and careful to preserve
the Tares, would not suffer the wheat to grow till harvest.
XII. We must distinguish (as judicious [ 12] Davenant did) between tolerable and in∣tolerable errours; simple,* 1.33 and complicate errours, as others speak: There are corri∣gible and incorrigible Heretikes, some He∣reticks are but perverted and they are teach∣able,* 1.34 others are subverted, men that are smitten with a Spirit of Obstinacy, impeni∣tent and self-condemned men, condemned Formally by their own conscience, or Vir∣tually by their proud and stubborn con∣tempt of Christian admonition, and their voluntary rejection of plaine truths, that they may enjoy their beloved errours and their haereticall lusts; men whose lives are as full of Atheisme as their assertions of blasphemy; Seducing Heretikes, who en∣deavour to thrust away others from the be∣liefe or worship of the only true God, Fa∣ther, Son, and Holy Ghost. The Calvi∣nists do not say that any one ought to be put to death for simple Heresie; as the reverend and learned Professours of Leyden shew in their censure of the Arminian confession. And on the otherside the Lutherans* 1.35 grant that seditious blasphemous seducing Here∣tikes
Idolators and Apostates are when they grow incorrigible, to be punished with death, aswell as Sorcerers, Traytours or Adulte∣rers. Let them name one of us (saitha 1.36 Beza) if they can, who saith that all Heretikes ought to be put to death, or that calls every one Heretike who dissents from him in some pro••itable, but not Fundamentall points. Servetus (saithb 1.37 Mr. Calvin) might have saved his life, if hee had been a modest Heretike.c 1.38 Master Cotton approves the De∣cree of the Senate of Geneva for punishing of Servetus with death. No judicious Pro∣testant will affirme that errours are to be con∣futed with fire, and faggot, but with meek∣nesse of wisedome expressed in faithfull instru∣ctions and admonitions: our reasons are spirituall, and if the Magistrate draw the sword in Gods name, it is not to punish simple errour; but to smite some intole∣rable errour, that is, twisted and compli∣cated with blasphemy, Apostacy, Obstina∣cy, or some such sins as are eminent in Seducing Heretikes, and destructive to the Soules, Religion and Peace of Christians. Some erroneous persons have the itch, and some the plague; some of them are melan∣cholike, and some of them are mad, and
mad men must be bound, or at least not per∣mitted to walk abroad without their keeper. The itch and the plague are both infectious, but they are not both alike dangerous; and nothing is more clear in point of Civill-go∣vernment, then that Magistrates should not suffer any to go about with plague-sores run∣ning on them. Seducing Apostates, Blas∣phemous Heretikes, and grosse Idolators do not only subvert Order and Peace, but Faith & Piety, they infect, nay poyson souls.
XI••I. The glory of God, the good of [ 13] Soules,* 1.39 the happinesse of Christian socie∣ties are irresistible Motives to quicken the Magistrate to act (against such dangerous persons as we have described according to the law of judgement, and their different demerits) in Faith and Love.
1. In Faith; for the Christian Magi∣strate doth not act like himself, if he doth not performe acts of Civill-justice in Faith. And it is cleare that if there be no morall equity in any of the judiciall Lawes in the Old Testament, and there are none at all extant in the New: the Christian Ma∣gistrate cannot performe any act of Civill-justice in Faith, But it is indeed too evi∣dent to be denyed,* 1.40 that
All divine lawes which concern the pu∣nishment of Morall transgressions, are of perpetuall obligation,* 1.41 and therefore still remaine in force according to their sub∣stance
and generall equity, abstracted from speciall circumstances, Typicall Accessories, and the old formes of Mosaicall Poli∣tie, For
1. These divine Lawes are not expired in their own nature.
2. They are not repealed by God.
3. The authority of the Law-giver is the same under both Administrations, old and new; the consciences of Christians aswell as Jewes, are subject to his soveraigne and perpetuall jurisdiction.
4. The matter of the Lawes is Morall, and very agreeable to the Dictates of na∣ture, as doth appeare by the severall Lawes and Decrees of Heathens. Dan. 3. 29. Ezra. 7. 23. 25, 26, 27. Ezra. 10. 3. 5. 8. compared with Numb. 15. 30, 31. Levit. 24. 15, 16. Deut. 13. 8, 9. Zach. 13. 3, 6. Seducing, poysoning, slaying of Soules is by the law of Nature and Nations the worst of injuries.
5. The reason of these divine* 1.42 Lawes is immutable, and that reason is sometimes expressed and declared: But it is not ne∣cessary that there should be any expresse rati∣fication of every Morall Law in the New Te∣stament, which is plainly delivered in the Old.
6. These divine Lawes are Independent on the will of Man, and therefore indis∣pensable mans authority.
II. The Magistrate is to act in Christian
Love and charity against these dangerous men. It is mercy to drive away the wolfe, and cruelty to spare him: there must be so much Fatherly love shewen to the souls of Christians to the ••••ttle flock, as to preserve them from Wolves and Foxes. Hee who loves Christ, the Christian religion, the souls and peace of Christians, will not beare the sword in vaine; his head, heart, hand, bow∣els will keep time in working according to the written Rule.
XIV. The Happinesse of Civill societies [ 14] aswell as Church Assemblies doth much de∣pend upon the punishing of Antichristian Heretikes, seducing Apostates, &c. accor∣ding to the nature and measure of their of∣fences. In all Civil States whose Acts are re∣corded in sacred or profane stories, the Ma∣gistrates were to have a care not only of Justice & Honesty, but of that Religion also which they estemed divine for the good & happinesse of their Civil state, though it is no wonder if the Heathens did misapply this zealous instinct of nature, to the main∣tenance of Superstition and Idolatry, of a false Religion and false Gods. Socrates, Theodorus and Protagoras, famous Philo∣sophers, were all three condemned at A∣thens by the Law against Irreligion. But let us look into Christian states.
When the means of Instruction and Re∣formation have been vouchsafed to a people
that are in Covenant with God, and they corrupt the truth and worship of God; the Lord doeth not onely punish degenerate Churches, but even Civill states, Princes and People for this Spiritual Pollution. The Turke was let loose from the River Eu∣phrates to punish the worshippers of Ima∣mages, Rev. 9. 14. 20. The flourishing of Religion, is the flourishing of the Civill state; and the decay of Religion, the decay and ruine of the Civil state according to the ordinary dispensations of God. When Christ had rode through the Roman state on the white horse of his Gospel of grace, and was rejected, then followed the Red horse of Warre, the black horse of Famine, and the pale horse of Pestilence and other deadly plagues, Rev. 6. from the 2. to the 8 vers. Can any Christian state hope upon Scripture grounds, that it shall enjoy ho∣nour, health, riches, peace, safety, settle∣ment, if Faith and Piety be overthrowen by the indulgence of that state, if Seducers bee permitted to poyson soules, to teach damnable Doctrines, and perswade men to deny the Lord that bought them, to deny his divine nature and subsistence, his Offices and the efficacy of them; nay, his very Redemption by way of purchase, by way of proper and alsufficient satisfaction as the Socimans do? The patience and bounty of God acting as it were by Praerogative is
gloriously manifested in our dayes, but sure∣ly no Christian state can be secured by a councell or an army which permits men to live without Christ, without God in the world, without any spirituall communion with God in his Coeternall Son by his Co∣essentiall Spirit. Woe be to us if we neglect so great Salvation as is yet offered to us in this day of Grace.
XV. The Church as a Church hath no [ 15] sword; it doth therefore belong to the Magistrate to smite with the sword, but the Church may exhort the Magistrate to doe his duty. 1 Kings 18. 40.
XVI. We must distinguish between Chri∣stian [ 16] Forbearance, vouchsafed to weak Bre∣thren, that they may live quietly in all god∣linesse and honesty: and Antichristian in∣dulgence extended to blasphemous Here∣tikes and seducing Apostates, that they may live quietly in all ungodlinesse and disho∣nesty to the infection and seduction of o∣thers. The Kings shall bee rewarded for burning▪ and God praised for judging the seducing whore. But judicious Mr. Cotton. is afraid that the Antichristian Whore will steale in at the Back-doore of a Toleration.
XVII. Gospel-dispensations are as spiri∣tuall [ 17] for the conversion of Sorcerers, Adul∣terers, Murtherers, as for recovery of blas∣phemous Heretiks and seducing Apostates, and therefore they who plead for the Tolera∣tion
of these obstinate persons in hope of their conversion, doe indeed proclaime a generall [ 18] pardon for all malefactours, save such only as sin against the Holy Ghost.
XVIII. They who permit men to deny supernaturall Principles, do permit them to overthrow the Gospel, which is not wri∣ten in our hearts by nature as the Law is. And yet it should be considered that they who deny the Gospel, do consequently sin against the light of nature, because they make God a liar by rejecting the testimony of G••d concer∣ning his Son. 1. Ioh. 5. 10. They who did seduce men from the beliefe and worship of God as revealed in the Old Testament, were to die the death; and yet the Old Testa∣ment is as divine and supernaturall a Reve∣lation as the New Testament it self. And it is cleare that God did reveale himselfe in Christ, even in the Old Testament, for there is much Gospell in the Law, and the Pro∣phets;* 1.43 because all the Law and the Pro∣phets bare witnesse of Christ, and Moses (saith our Saviour) wrote of me. If then there be an indulgence granted to such as deny supernaturall truths, men may over∣throw both the Old and New Testament, and be Antiscripturists without controule: nay it wil if this absurdity be granted, clear∣ly follow, that the Magistrate may punish such severely who deny the truths which are wrote in Aristotle, but must not touch them
who deny all the supernaturall mysteries of Faith Written in the Book of God; Blush ye Heavens, and be ashamed O Earth at the Atheisticall libertinisme of this licentious age. Seducers who did thrust men out of the way which the Lord commanded them by his written word to walk in,* 1.44 were put to death, Deut. 13. 5, 10. though they were directed by a supernaturall Revelation, to walk in that way Reverend Mr. Burroughs doeth often acknowledge in his Irenicum, that such as professe Christianity, are justly punished for sinning against the common light of Christianity, For it is not conscience, but the Devil in the conscience which moves Chri∣stians to maintaine errours against the light of Christianity, errours that are destructive to the Christian Religion; and if any man hath a minde to be an Advocate for the Devil, I dare not be an Advocate for him; only I de∣sire him to beware how he hearkens to the Divell in Samuels mantle, and beseech him to cry mightily to him who alone can cast out Devills, to cast the Devil out of his con∣science, [ 19] * 1.45 & place himself there as on a Throne, that he may rule the conscience, and com∣mand the whole man by his Word & Spirit.
XIX. He that by seducing seeks to thrust men away from the beleife and worship of the only true God, Father, Son, and Holy Ghost, doth deserve to be punished for his very attempt and endeavour to subvert
soules, though he doth not prevaile with one soule to depart from God. Because he hath sought to thrust thee away from Jeho∣vah thy God Deut. 13. 10. The very mur∣therous attempt of killing a soule by abu∣sing, an Ordinance of God, corrupting of Religion, telling lyes in the name of the Lord, fathering our own damnable lyes up∣on the holy ••pirit, is a Capitall crime.
[ 20] XX. Christians are in a worse condition then the Jewes were, if men may seduce our wives and children into such opinions and practices as will certainly undoe their souls to all eternity, and wee must onely intreat them not to seduce our friends to Hell, and the Christian Magistrate hath no power to punish these Soule murthering seducers. This argument is affectionately pressed by sweet Mr. Burroughs in his book of Heart divisions, pag. 23. 24.
I have much more to deliver upon this weighty point; but I remember what Hugo said, That it is best at some time to say no∣thing, at every time to say enough, but at no time to say all. 6 MA 50
Variatur fides, auge, tur vel di∣minuitur—non ratione primae v••∣ritatis, quae est u∣nica inom∣nibus, sed ex parte credendorum, dispositionum, personarum, & temporum. Reyn. Pant. de Fide cap. 12. Qui Trinitatem negat, negat Baptismum. negat Christianismum. Tota enim Ecclesia christiana quae Deum in tribus personis colit, Mysterium Trinitatis in vero Scripturarum sensu pro necessario habet; Arianos, Photinianos, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & proinde Socinianos damnat. Vide censuram cl. Theol. Profess. in Confes. Remon. instit. c. 3. de sacro-sancta Trinitate. Frustra sunt qui loco Patris Filii & spiritus sancti unius veri Dei Idolum colunt.
Socinia∣ni Chri∣stum ve∣rum Dei filium esse agnoscunt, verum Deum esse negant. Vide D. Alting. Loc. com. parte secundâ pag. 367. Vide etiam Acta Concil. Niceni. Symb. Nicen. Symb. Athanas. Epistolam Eusebii apud Socra∣tem lib. 1. Hist. cap. 8. Theodor. lib. 1. cap. 12. D. Vedel. Arcan. Arminianismi. Stegman. Photin. Smiglecium de Naturali Dei filio. Symb. Constant. apud Theodor. lib. 5. cap. 9. Epiph. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Videl. de Deo Synagogae. D. Voetium de Atheis∣mo, de Symb. de sancta Trinitate, ubi supra. Pelt. Harmon. Praefat. Melanct. Loc. com. exam. Theol. & consilia ejusdem. D. Voet. de Trinitate p. 501. Acontius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trium per∣sonarum in fundamentalibus assertionibus non statuit.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8. 32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 1. 14. Professio∣nis nostrae Pontifex est naturalis Dei filius. Heb. 5. 4, 5, 6. Heb. 1. 4, 5. Mat. 16. 16, 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ephes. 4. 13. Mat. 28. 19. Ephes. 4. 5. 2 Cor. 13. 14. Ephes. 2. 18, 20, 22. Heb. 6. 1, 2. 1 Joh. 1. 7. 2 Tim. 1. 13. & cap. 3▪ 15. 1 Tim. 3. 16. Rom. 1. 4. Joh. 10. 30. compared with Joh. 5. 18. Phil. 2. 6. 1 Joh. 5. 7. 20. Joh. 17. 3. 1 Cor. 3. 11. 1 Joh. 2. 20, 22, 23, 24. 2 Joh. 9. 10, 11. Joh. 5. 23.
Regula fi∣dei pusil∣lis mag∣nisque communis
Aug. Epist. 57. vide Sym. apud Epiph. in haeresi 72. & quae de consil. Chalced habentur apud Eva∣grium lib. 2. Hist. c. 4. praesertim de spiritu sancto. Consu∣lantur Scholastici de iis, quae necessaria sunt Ne∣cessitate medii vel finis. Bannes in secundam secundae quest. 2. art. 8. Greg. Val. Tom. 3. com. The. quest. 2. punct. 2. Scot. Suarez. Oc∣ham Lorca, &c. Vide Aug. contra Pelag. & Celest. lib 2. c. 24. Ecclesia una dicitur propter unitatem fidei. Hieronym. in Psal. 23. Baptismus est Sacramentum fidei Aug. epist. 23. Vide Basil. de spiritu sancto lib 1. cap. 2. Tertul. de praescript. cap. 14▪ 20. Iren. l. 1. cap. 2. ••arker. de desc. ad Inferos. Fides nostra se∣cundū Christi doctrinam est in Patre & Filio, & spiritu sancto. Mat. 28 19. Eph. 4. 5. concil. Ancyran. de spiritu sancto 2. Sym. Antioch. apud Socrat. l. 1. cap 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concil. Constant. Epist. apud Theod. l. 5. Hist. cap. 9. Sct D. Vshers learned answer to the Iesuits challenge, p. 311, 312. And his excellent Sermon of the unity of Faith, where he gives a satisfactory account of the faith of the Eastern and Western Churches. Mr Rous his Catholique charity. cap. 10, 11. D. Voetius de Symb. Apost. D. Potter his Answ••r to cha∣rity mistaken. sect 7. lod. Co••. Thesaur. Cathol. l. 1. art. 4. Acta Consilii Niceni. Athanas. de Synodis, Hilar. de Synodis. Epiph. haeres. 73. Socrat. Hist. lib. 1. cap. 6. Baronii Annales ad an, 357, 358. Alcuinum de Trinitate. Nicet. Thesaur. Orthod. fid. l. 4. haeres. 32. Videlium de Deo Synagogae. Gomarum de Trini∣tate. Atheus est juxta religionem Christianam, qui Christum ut Deum non colit. Vide sis, orationem D. Jac. Arminii de componendo dissidio Religionis inter Christianos. Arii Sym∣bolum explodendum statuimus; nam si ab aeterno Deus est Pa∣ter, Filius quoque Patri coaeternus necessario statuitur. D. S. Glassius de Deitate Filii. Vide Tilenum de Deo Patre & Filio, D. Sohnium de Trinitate. Zanchium, Bezam, Calvinum, Junium, Trelcatium Seniorem, D. Altingium, Maccovium, Synop. Purioris Theol. Polanum, Chamierum, Libertinis∣mus introducit Socinismum, Socinismus destruit Christianis∣mum. Socinus, Acontius, Barleus, nec non Semi-Iudaizantes Arminiani pietatem fovent parum Christianam. Vide Steg∣mannum, Voetium, Videlium de prudentia veteris ecclesiae l. 2. cap. 5, 6. de Deo synagogae, de Arcanis Arminianismi, de fini∣bus Arminianismi lib. 1. cap. 1, 2. Comnenus reclamantibus Orthodoxis dixit Turcas colere verum Deum, ut videre est apud Nicetam Choniatem in Manuele Com••eno lib. 7. Qui quaerere Deum se profitentur extra Christum quem abominan∣tur ut Turcae & Iudaei, neque verum Deum, neque verum cultum habent. Nam sine Christo nec verus Deus cognosci∣tur, nec colitur. D. Rivet. Comment. in Hos. 3. p. 116.
Acontius his thîrd Book of Strata∣gems.
See D. Reynolds his learned conference with Hart.
Grotius in Pietate Ord. p. 13. &c. Hic ego opti∣ma fide profiteor, neminem me nosse in omni Hollandiae Conventu, qui non istis opinionibus, & omnibus, & singulis dicturus sit Anathema. Christus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, credis vel non? si non, Arianus es, Christianus non es. Vide etiam Nicet. Thesaur. Orthod. Fid. lib. 4. haeresi 32. Athanas. ad Serap. Orat. 2. Disp. 1. & 2. contra Arianos. Photi∣um in Epitome. Philost. Canones Concil. Nicen. Epiph. haeres. 65. & 73. Socrat. Hist. l. 1. c. 6. Baronii Annales ad annum 357, & 358. Anathema tibi Liberi inquit Hilarius. Vide Photii No∣mocan. Tit. 1. c. 1. Al••uinum de Trinitate.
Whether seducing Hereticks, and blas∣phemous A∣postates may be pu∣nished.
No man is to be puni∣shed till he is unconsci∣onable.
Act. 9. 4, 5
The High∣way to Captivity.
Non tan∣tùm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; haereticus post unam alteramque admonitionem re∣pellendus itaque est eversus haereticus, ut qui suopte judicio sit condemnatus.
What kind of persons are to be punished.
The morall equity of the com∣mand for punishing Seducers: Deut. 13. compared with Zac. 13. and Rom. 13.
1. The ge∣neral equi∣ty of this Ordinance.
2. The ge∣neral con∣cernment of it.
3. The spi∣ritual effi∣cacy of it according to Gods Decree.
The Magi∣strate must act as a Mi∣nister of God accor∣ding to the Ordinance of God.
Vnconscio∣nable men must be re∣strained by the Sword.
The Object and end of the Magi∣strates pow∣er.
See Reve∣rend Master Whites way to the Tree of life concerning Humane Authority. Mr. Cotton in his blou∣dy Tenent washed white. cap. 70.
Magistrates must study Fundamen∣tall Truths.
Godly M¦gistrates a instructed by God in all necessary Truths.
The rule of all Christian Magistrates
Deut. 13. 10.
Arius in Alexan∣driâ una scintilla fuit, sed quia non statim op∣pressa est, totu•• or∣bem ejus flamma de populata est. Hiero∣nymus. Mirabatur se totus mundus factum Ar∣rianum.
Iulian the Apostates Designe.
Julianus desertor Christi, & inimicus, Haereticis libertatem perditionis permisit, & tum Ba∣silicas haereticis reddidit, quando Templa Daemoniis. Eo modo putans Christianum nomen posse pertre de terris si unita••i Ec∣clesiae, de quâ lapsus fuerat, invideret, & sacrilegas dissensio•• nes liberas esse permitteret. Epist. 166. Toleration of Heretikes in Doctrine, and Idolatours in worship made the world Antichri∣stian; See Reverend Mr. Cotton in his answer to Mr. Williams his Bloudy Tenent. Chap. 61. pag 131. 132.
The tolera∣tion of se∣ducing A∣postates, hath often introduced a b••ter per∣secution of Orthodoxe Saints.
Vide Atha∣nas. Apo∣log. Socrat. Hist. lib. 1. cap. 25. lib. 2. cap. 22.
Vict. de per. sec. vandal. lib. 3. Eu∣seb. in vitâ Const. lib. 3 ca. 4. Sulpit. Se∣ver. Sozon. ••v••gr. Pau Diacon. Baron. An∣nal. Hie∣ronym orat. de non crad. Basil.
Heretikes are not pu∣n••shed for Simple Er∣rour.
Esterror a∣moris, est & Amor erroris. Errores sunt vel praeter, vel circa, vel contra fun∣damentum. Est error pervertens est & error, animam subvertens, fidem ever. tens, pa∣cem Eccle∣siae nec non Reip. Chri∣stianae per∣turbans. Hereticidi∣um autē ob simplicem & nudam hae. resin, nemo nostrûm simpliciter asseruit. D. Profess. Leyd. Censur. c. 24. p. 318. Calvin. Epist. p. 197. Calvin. Retu•• err: Michaelis Serveti in∣ter opuscula pag. 694. Scimus tres esse errorum gradus &c. Pelargus in Deut. 13. Bullinger. Beza &c. Mr. Rutherfurd against pretended liberty. pag. 184.
Vide Brochman. de Magist. Pal. cap. 2. qu. 3. dub. 2. Meisner. Philosoph. sobr. sect. ••. c••p. 4. Haereticum leditiosum & blas∣phenium capitali supplicio dignam nemo ex nostris facile im∣pugnabit. Tota quaestio est de Haeretico Simplici.
Ergo si po∣test, vel u∣num nomi∣net qui aut omnes Hae∣reticus cen¦suerit inter∣fi••iendes, aut ita sibi pla••u••it ut alios omnes di∣versum 〈◊〉〈◊〉 pro Haere∣ticis ha∣buerit. Vi∣de Bezam contra ••el∣li••m, & Monfor∣tium▪ Et Tract. de Haer••••eis 〈◊〉〈◊〉.
Calv. in opuse. de Serveto.
Mr. Cot∣ton often in his 〈◊〉〈◊〉 to Master Williams his bloudy Tene••t. p. 1••6. 181.
Irresistible motives to quicken Magistrates to dloe their duty.
What Lawes are of perpe∣tuall obliga∣tion.
Vide Pisca∣tor. in Exo∣dum.
See Master Palmer and Mr. Caw∣drey of the Sabbath. Chap. 2.
An Indul∣gence to such as deny su∣pernaturall principles, permits men to be Anti-Scripturists.
Mr. Bur∣roughes Heart-divi∣sions. pag. 35.
The very at∣tempt of kil∣ling a Soule deserves Death. See Master. Cottons Tenent washed white. pag. 175.