The sword of Christian magistracy supported, or, A vindication of the Christian magistrates authority under the Gospell, to punish idolatry, apostacy, heresie, blasphemy, and obstinate schism, with corporall, and in some cases with capitall punishments ... by William Prinne of Lincolns Inne, Esquire.

The Sword of Christian Magistracy Supported: OR A FULL VINDICATION OF Christian Kings and Magistrates Authority Under the GOSPELL, To punish Jdolatry, Apostacy, Heresie, Blasphemy, and obstinate Schism, with Corporall, and in some Cases with Capital punishments, from many late Cavils and excep∣tions against the same.

THE authority of Christian Magistrates under the Gospel having of late years been most audaciously oppugned both in Press and Pulpit, in sundry particulars, especially in points of Church-Government, Church Reformation, and this principal branch thereof; the restraint and pu∣nishment of obstinate seducing Idolaters, Hereticks, false Teachers, Schismaticks, and Blasphemers, by civil san∣ctions and corporal punishments; I thought it not only seasonable, but in some sort necessary, to debate this que∣stion in a plain and plenary manner.

Whether Christian Kings, States and Magistrates under the Gospel, may and ought, by the Word of God, to restrain by Civil Sanctions all Idolatries, He∣resies, Errours, Schisms, Blasphemies, and to Mulct with corporall, pecu∣niary, and in some cases, with banishment and capital punishments, such ob∣stinate seducing Idolaters, Apostaces, Hereticks, false Teachers, Schisma∣ticks and Blasphemers, who disturbe the Peace of Church, State, and draw down judgements upon both; when Admonitions, Exhortations, and disputes will not reclaim them?

I shal maintain the Affirmative, that they may, nay ought to do it. To avoyd mistakes and state the question aright; I shal first of all lay down these conclusions as indubitable.

1. That there are such sins as Idolatry, Apostacy, Heresie, damnable Errors, obstinate Schisms and Blasphemies in Christian Kingdomes, States, Churches, and persons guilty of them.

2. That those who are guilty of them, are, or may be certainly known, discovered to and by Christian Princes and Magistrates.

3. That these sins draw down Gods Judgments, not only on the persons who are guilty of them, but likewise on the Christian Rulers, States, and places which permit, tolerate, or not severely punish and suppresse them.

4. That it is the duty of Christian Princes, States, Magistrates, to use all pos∣sible diligence and lawful means to keep their Kingdomes, States, People, from be∣ing infected with all, or any of these dangerous wrath-provoking sins, yea, a grand sin and neglect in them, not to do it.

Secondly, I shal propound and agree what is not in controversie, as.

1. That the preaching of the Word, Christian Exhortations, Reprehentions, Con∣ferences, and Disputes, are the most proper and effectual means to convert, reform Idolaters, Apostates, Hereticks, False Teachers, Schismaticks, and Blasphemers.

2. That such as these are first of all to be gently admonished, instructed, confuted, and if possible, reformed by the Word, or other spiritual and gentle means, before the civil Magistate proceed to corporal or capital punishments.

3. That the present question is only of Idolaters, Apostates, Hereticks, False Teachers, obstinate Schismaticks, and Blasphemers, not meer tender consciencis in matters of Church Discipline and the like; neither yet are all these always to be pro∣ceeded against with the self-same rigour and severity; but as their obstinacy, Idola∣tries, Apostacies, Heresies, Errors, Schisms, Blasphemies, are more or lesse heinous and pernitious, so the proceedings against them ought to be more milde or severe.

These things premised, I shal now proceed to some Arguments to make good my Assertion: The first shal be this.

That which godly Kings and Magistrates in the Old Testament, under the Law,* 1.1 were enjoyned to do by Gods own express command, and did accordingly execute with Gods special approbation: Christian Kings and Magistrates under the Gospel, may and ought to do and execute, by virtue of the self-same commands.

But godly Kings and Magistrates in the Old Testament, under the Law, were in∣joyned by Gods own express command, to restrain all Idolatry, Apostacy, Heresie, Errors, Schisms, Blasphemies; yea to punish with corporal, and in some cases with capital Punishments, such obstinate seducing Idolaters, Apostates, Hereticks, False Teachers, Schismaticks, and Blasphemers, who disturbed the Peace of Church, State, and drew down Gods Judgments upon either, and did accordingly execute the same command with Gods special approbation, when admonitions, exhortati∣ons, and Disputes would not reclaim them.

Therefore Christian Magistrates under the Gospel may and ought to do the like.

The Major Proposition I shal make good by these undenyable reasons.

First, because * 1.2 God hath ordained and continued Kings and Magistrates under the New Testament as wel as under the Old, and enjoyned obedience to them; ROM. 13. 1. to 6. 1 TIM. 2. 1, 2, 3. TIT. 3. 1. 1 PET. 2. 13, 14. c. 4. 15. which none but professed Anabaptists do deny.

Secondly, because Christian Kings and Magistrates under the Gospel, have the self-same authority as godly Kings and Magistrates had under the Law; even as Pa∣rents, Masters, Husbands (naturall Magistrates) have the self-same authority over their Children, Servants, Wives, under the Gospel, as they had under the Law; ROM.

13. 1. to 6. TIT. 3. 1. 1 PET. 2. 13, 14, 15. c. 4. 15. compared with EPH. 6. 1. to 8. c. 5. 21, 22. COL. 3. 18. to 25. 1 TIM. 6. 1, 2. 1 PET. 3. 11. 12. 13. c. 2. 18. there be∣ing no one text in the New Testament which restrains either Kings or Magistrates power given them by God in the Old.

Thirdly, because the ends and uses for which Magistrates were instituted are the * 1.3 same under the New Testament and Old, ROM. 13. 1. to 6. 1 TIM. 2. 1, 2, 3. 1 PET. 2. 13. 14. c. 4. 15. ISA 1. 49. 23. therefore their power and rule the same.

Fourthly, because the precepts given to Magistrates under the Law, for punishing Idolaters, Apostates, False Prophets, Hereticks, and Blasphemers, are not Cere∣monial or Judicial, but moral and perpetual: and so of equal obligation under the Law and Gospel, as wel as the Decalogue and Moral Law of God.

Fifthly, because godly Kings and Christian Magistrates ought to be as zealous for God and his truth (if not more zealous) under the Gospel, as they were under the Law; REV. 3. 19. c. 2. 14, 15, 16. 20. 23. compared with NUM ••. 15. 11, 13. 2 KING. 10. 16. &c.

The Minor I shal ratifie by this particular Induction.

First, for Idolatry, Idolaters, Apostates, False Prophets, and Seducers of men from the true God and Religion, to Idols and Idolatry, we have these expresse precepts, warranting, if not commanding, the civil Magistrate to inflict corporal and capital punishments on them.

••. Levit. 20. 2. to 6. Whosoever of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed to Molech, (that is, sacrificeth a∣ny of his children, or maketh them passe through the fire to that Idol; LEVIT. 18. 21. 2 KING. 21. 10.) He shal SƲRELY BE PƲT TO DEATH; the people of the Land shal stone him with stones; and I wil set my face against that man, and wil cut him off from among his people, because he hath given of his seed to Molech, to defile my sanctuary and to prophane my holy Name. And if the people of the Land do any way hide their eyes when he giveth his seed unto Molech and kil him not, then I wil set my face against that man and against his family, and wil cut him off, and all that go a whoring after him to commit wh••rd••me with Molech, from a∣mong their people. From which text we may observe these particulars.

First, that not only such stranger Idolaters, who constantly worshipped Idols, and never adored the true God were to be put to death by the Israelites; but even such of the Israelites themselves, and of the sojourners among them who turned Idolaters and sacrificed unto Molech (to whom they offered their children) were to be surely put to death, and stoned with stones by the people without m r y; being first convicted and condemned by the Magistrate. Secondly, that the Magistrates and peoples hiding of their eyes and sparing such as these, contrary to this precept, was a grievous sin. Thirdly, that where the Magistrates and people winked at such an Idolater, and hid their eyes from him, God himself, in their default, would set his face against him, and cut him off from among his people; and not only so, but would set his face against his family; and cut off all them that went a whoring af∣ter him, from among his people: whereas if the Magistrate had punished him, his family had not been thus cut of by God. Fourthly, that it is not sufficient to leave Idolaters, Hereticks, and Blasphemers to Gods own vengeance and execution, who wil certainly cut them and their families off, if they▪ repent not; but themselves must

likewise cut them off, as God commands, before God proceeds to do it, they being his * 1.4 Ministers and Executioners appointed for this end, who must not put off the Execution of such to God the supream Judge, no more then the Hang•••• man amongst us may transfer the Execution of a Felon or Traytor to the Judge who condemns them: which answers and refutes one main objection of our opposites, that we must leave Idolaters, Hereticks, and False Teachers unto Gods Judgement and Execution, if we cannot convert them by the Word, and let such * 1.5 tares to grow til the harvest, amongst the Corn.

Secondly, Deut. 13. 1. If there arise among you a Prophet, or a Dreamer of dreams, and giveth thee a signor a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, let us go after other gods (which thou hast not known) and let us serve them: Thou shalt not hearken unto the words of that Pro∣phet, or that Dreamer of dreams, for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul: yee shal walk after the Lord your God, and fear him, and keep his Commandments, and obey his voyce; and you shal serve him and cleave unto him: And that pro∣phet, or that dreamer of dreams shal be put to death (because he hath spoken to turn* 1.6 you away from the Lord your God, which brought you out of the Land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in) so shalt thou put the evil away from the midst of thee. If thy brother, the son of thy mother▪ or thy son; or thy daughter, or the wife of thy bosome, or thy friend which is as thine own soul, entice thee secret∣ly, saying, let us go and serve other gods (which thou hast not known, thou nor thy fathers), namely of the gods of the people, which are round about you, or nigh unto thee, or far off from thee, from one end of the earth even unto the other end of the earth: Thou shalt not consent unto him, nor hearken unto him, neither shal thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kil him, thine hand shal be first upon him to put him to death, and* 1.7 afterwards the hands of all the people; And thou shalt stone him with stones that he dye, because he hath sought to thrust thee away from the Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage: And all Is∣rael shal hear, and fear, and shal do no more any such wickednesse as this is among you. If thou shalt hear say in one of thy Cities, which the Lord thy God hath given thee to dwel there, saying, Certain men, the children of Belial, are gone out from a∣mong you, and have withdrawn the Inhabitants of their City, saying, Let us go and serve other gods (which we have not known); Then shalt thou inquire and make search and ask diligently: And behold if it be truth, and the thing certain, that such abomination is wrought amongst you: Thou shalt surely smite the Inhabi∣tants of that City with the edge of the sword, destroying it utterly and all that* 1.8 is therein, and the cattle thereof with the edge of the sword: And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the City and all the spoil thereof, every whit, for the Lord thy God; and it shal bee an heap for ever, it shal not be built again: And there shal cleave nought of the cursed thing to thine hand, that the Lord may turn from the fiercenesse of his anger and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers: When thou shalt hearken to the vo••c of the Lord thy God

to keep all his Commandments, which I command thee this day, to do that which is right in the eyes of the Lord thy God.

Which is thus seconded Deut. 17. 2. to 8. If there be found among you within any of thy gates, which the Lord thy God giveth thee, man or woman that hath wrought wickednesse in the sight of the Lord thy God, in transgressing his Covenant, and hath gone and served other gods, and worshipped them, either the Sun, or the Moon, or any of the host of heaven, which I have not commanded; And it be told thee, and thou hast heard of it, and enquired diligently, and behold it be true, and the thing certain, that such abomination is wrought in Israel: Then shalt thou bring forth that man, or that woman (which have committed that wicked thing) unto thy gates; even that man or that woman, and shalt stone them with stones til they dye. At the mouth of two witnesses, shal ••e that is worthy of death be* 1.9 put to death; but at the mouth of one witnesse he shal not be put to death: The hands of the witnesses shal be first upon him to put him to death, and afterwards the hands of all the people; so thou shalt put the evil away from among you.

From which two Texts I shal deduce these undeniable Conclusions.

First, That false Prophets and Dreamers of dreams may arise among Gods own people, and do signs, wonders, and predict things which may come to pass: which is more, I suppose, then any of our pretended New-Lights, Dreamers, or false Pro∣phets now can do.

Secondly, That the end of such Dreamers and false Prophets, is but to draw peo∣ple to go after other gods which they have not formerly known, and to serve them, or to worship the true God in an undue newfangled manner.

Thirdly, That God suffers such false Prophets and New seducing Lights to arise among his people, of purpose to prove them; to know whether they love the Lord their God with all their heart and with all their soul.

Fourthly, That Gods people must not hearken to such false Prophets, Dreamers, and New-Lights, though they do signs and wonders, but walk after the Lord their God, and fear him, and keep his Commandments, and obey his voyce, and serve and cleave unto him; and that those that follow such false Prophets and Dreamers, do neither truly love, fear, serve, obey, nor cleave to God.

Fifthly, That such false Prophets and Dreamers were by Gods express Command* 1.10 to be PUT TO DEATH, by the Magistrate and people, though they actually se∣duced none from God; even because they had spoken revolt against the Lord their God, to turn them away from him, to thrust them out of the way; which the Lord their God commanded them to walk in.

Sixthly, That the putting of such to death, is so far from being an evil, or sin of persecution; that it is the only way to put away the evill of Idolatry, False-Wor∣ship, sin, plague, and punishment, from the midst of them, ver. 5.

Seventhly, that if not onely such false Prophets and dreamers; but even any mans own natural brother, son, daughter, wife, nighest bosome and most en∣deared friend, which is as his own soul, should entice him secretly to go and serve other gods (or the true God in a new and false manner) which he and his fathers had not known; be it what fals god soever, he must neither consent nor hearken to them, neither shal his eye pity them, neither shal he spare, nor conceal them; but* 1.11 he SHAL SURELY KIL THEM (without mercy) and his own hand shal be first

upon them to put them to death; and afterwards the hands of all the people, and they shal stone them with stones that they dye; not because they actually seduced him or others; but because they sought to thrust him away from the Lord his God: If then the nearest and dearest of all others to us must be put to death without mer∣cy, in such a case, then much more others who are not so neerly related to us. Gods glory and our zeal to preserve his sincere Worship, must admit of no respect of per∣sons, no toleration, connivance or compassion in such a case as this.

Eighthly, That exemplary capital punishments, upon private or open enticers to Idolatry and False-Worship, is a special means appointed by God to preserve and convert others from Idolatry, and Apostacy, Verse 11.

And all Israel shal hear and fear and do no more any such wickedness as this is among you:

The Sword of Justice wil by Gods own Institution suppress, prevent, yea reform Idolatry, Apostacy, False-Worship, and Heresie, as wel as the Word, the Sword of the Spi∣rit; and prevails herein many times when the Word it self is ineffectual.

Ninthly, * 1.12 That Magistrates are to make diligent search and inquiry after False-Teachers, Apostates, Seducers of men▪ to serve new gods, embrace new religions; and if a whole City be thus seduced, and such abomination certainly wrought a∣mong them; they

must surely smite the Inhabitants of that City (especially of obstinate and impenitent) with the edge of the sword, destroying it utterly, and all that is therein, and the cattel thereof, and burn all the spoil and City, and eve∣ry parcel thereof with fire, and make it an heap for ever.

By which it is apparent that not only private Idolaters, Apostates, Hereticks, but even whole Cities, Chur∣ches, and Congregations of them are so far from being tolerated, that they ought to be destroyed utterly if they continue obstinate.

Tenthly, That the tolerating of Idolaters, Apostates, and Hereticks is a means to provoke God to pour out the fierceness of his anger against his own people; but the utter exterpation of them without mercy, is a special means (of divine institu∣tion) to cau••e the Lord

to turn from the fiercenesse of his anger, to shew them mercy and compassion; and multiply them as he hath promised:

And is so far from being against the Word of God and displeasing to him,

that it is a keeping of what he commands, a doing of that which is right in his eyes:

Certainly it was so under the Old Testament, I doubt not but it is and wil be the like under the New, which no ways contradicts nor revokes this text, or the severe proceedings enjoyned by the Old.

Thirdly, Deut. 18. 18. to 22. I wil raise them up a Prophet from among their* 1.13 brethren like unto thee, and I wil put my words into his mouth, and he shal speak unto them all that I shal commond him &c. But the Prophet which shal presume to speak a word in my name, which I have not commanded him to speak; or that shal speak in the name of other gods, even that Prophet SHAL DYE: he hath spoken presumptuously, thou shalt not be affraid of him.

From whence I infer: First, that false Prophets who presume to preach any dan∣gerous Errors, or Heresies contrary to the Word of God, to draw men unto Error, Heresie, or False-Worship, are by the express Command of God to be put to death by the civil Magistrate, as wel as such prophets who speak in the name of other gods: For this phrase SHAL DYE, here, is not intended of a NATURAL DEATH * 1.14 COMMON TO ALL MEN; for then it were no special Pu∣nishment,

threatned unto, and to be inflicted upon such; but a PENAL DEATH judicially inflicted by men, as is clear by comparing it with Deut, 13. 5. c. 17. 5. Zech. 13. 3. & Ier. 26. 8. 11. 16. 23. Exod. 21. 12. 14. Num. 35. 30. Secondly, this precept relates principally to false Teachers, and Pro∣phets under the Gospel, and is not confined only to the times of the Law, since* 1.15 the next Verses preceding, to which it is subjoyned, relate only to Christ him∣self and his Prophesying in the Flesh, as is evident by comparing them with Ioh. 1. 45. Act. 3. 22. & 7. 37. and because it is seconded by Zech. 3. 2, 3 &c. which relates only to the times of the Gospel (as I shal prove anon) under which False Prophets are to be put to death as wel as under the Law. These three* 1.16 Precepts we find seconded with exemplary Executions approved and comman∣ded by God himself.

The first Example, is that we read of Exod. 32. viz. That when the Israelites* 1.17 had committed Idolatry in worshipping the golden calf▪ Vers. 26, 27▪ 28▪ 29. Moses stood in the Camp and said, who is on the Lords side? let him come unto mee; and all the sons of Levy gathered unto him. And he said unto them, thus saith the Lord God of Israel, put every man his sword by his side, and go in and out from gate to gate throughout the Camp, and slay every man his brother, and every man his companion▪ and every man his neighbor; And the children of Levy did according to the word of Moses, and there fel of the people that day about three thousand men: For Moses had said, consecrate your selves to day to the Lord: e∣very man upon his son, and every man upon his brother, that he may bestow upon you a blessing this day: Whence observe these two Conclusions: First, that three thousand Idolatrous Israelites for worshipping the golden calf, were upon Gods special command slain by the direction of Moses the chief temporal Magistrate, in one day, even by the sons of Levi for want of other Executioners, and that they spared neither son, nor brother, nor neighbor guilty of this sin. Se∣condly that this severe execution of Justice upon these Offendors, was so pleasing unto God, that it pacified his wrath, and procured a blessing upon the Executio∣ners and residue of the people, as this Chapter, and Deut. 33. 8, 9. 10. infallibly evidences.

The second Example is registred in Numb. 25. 1. to 15. where we find, That* 1.18 the Daughters of Moab called the people of Israel unto the sacrifices of their gods and that the people did eat and bowed down to their god; And Israel ioyned himself unto Baal Peōr, and the anger of the Lord was kindled against Israel; and the Lord said unto Moses▪ Take all the heads of the people and hang them up before the Lord against the Sun; that the fierce anger of the Lord may be turned away from Israel: And Moses said unto the Iudges of Israel, slay ye every one his men that were ••jo••ned unto Baal Peor; And behold one of the children of Israel (even Zimri the son of Salu a Prince of the chief house among the Simionites) came and brought unto his brethren a Midianitish woman (to wit Co••bi the daughter of Zur, head over a people and of a chief house in Midian) in the sight of Moses, and in the sight of all the Congregation of the children of Israel, who were weeping before the door of the Tabernacle of the Congregation; And when Phineas the son of Eleazar the son of Aaron the priest saw it, he rose up from among the Congre∣gation, and took a Iavelin in his hand, and he went after the man of Israel into

his tent, and thrust both of them through, the man of Israel and the woman through the belly (for Peors sake Verse 18.) So the plague was stayed from the children of Israel: And those that dyed of the plague were about twenty four thou∣sand; And the Lord spake unto Moses saying, Phineas the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel (when he was zealous for my sake among them) that I consumed not the children of Israel in my jealousie; wherefore, behold I give unto him my Covenant of peace, and he shal have it, and his seed after him, even the Covenant of an everlasting Priest∣hood, because he was zealous for his God, and made an attonement for the children of Israel: The first part of this history is thus amplified, Deut. 4. 3. Your eyes have seen what the Lord did because of Baal Peor; for all the men that followed Baal-Peor, the Lord thy God hath destroyed them from among you: to wit by the plague, and the Sword of Iustice too in the Magistrates hand.

From which memorable history there are these considerable observations na∣turally deduceable. First, that Apostates from Gods true Worship to Idolatry and false Worship, are to be executed, slain, and put to death by the Judges and Ci∣vil Magistrate, by Gods own special Command. Secondly, that the Apostacy of Gods own people to Idolatry, and the Magistrates connivance thereat, is an immediate cause of provoking Gods wrath, and bringing down publick plagues and other judgements upon that whole Nation or Kingdom wherein they are not punished. Thirdly, that Gods own immediate punishing and cutting off Ido∣laters with a plague, is no argument nor excuse at all for the temporal Magistrates sparing or not punishing such with death (whose execution is here said to bee & stiled Gods own act, since they are but his Ministers herein) but rather an ar∣gument to excite them to the more speedy exemplary punishing of them even with death it self: which answers and refels one grand objection against punishing Hereticks, and Blasphemers with death, because God himself wil punish them if they repent not, and we must wholy leave them to his judge∣ment. Fourthly, that the best and speedyest course to remove Gods judgements brought upon a Nation for Idolatry, Apostacy, Heresie, or Blasphemy, is for the temporal Magistrates to execute speedy and exemplary capital punishments on those who are notoriously guilty of them; and that fasting and prayer with∣out such exemplary executions upon the most eminent Malefactors in this kind, wil never pacify Gods wrath, nor remove his judgements inflicted for these sins. Fifthly, that the executing of capital punishments upon such, is an argu∣ment of true zeal to GOD: And therefore it seems strange to me, that those in this age, who pretend themselvs the only Saints, Zealots, faithful ones, paramount all others by head and shouldiers in grace and piety, should be so voyd of Chri∣stian zeal for God, as to plead, preach, write, and print against the corpo∣ral and capital Punishment or Apostates, Idolaters, Hereticks, and Blasphemers by temporal Magistrates, and for a free Toleration of all Sects, Heresies, and Religions whatsoever, under the pretence of Liber••••y of Conscience: Certain∣ly this extream want of holy zeal for God against Apostates▪ Idolaters, Here∣ticks; Blasphemers, and pleading for their impunity, at least with capital Cen∣sures, argues them to be no real Saints, because they have no true love to, nor zeal for God, which would make them as forward to thrust their Javelins, or

the sword of Justice through the Bowels of such transcendent offendors, as Phi∣neas was to thrust his Javelin through Zimri and Cozbi, without any question or dispute. Sixthly, that the exemplary capital punishing of such, is so far from being a persecution of the Saints, or against the Clemency of God under the Law or Gospel, that it is a most acceptable service to God, and procures a special Blessing upon the persons and posterities of those who are most zealous and active in this service, as appears by this example of Phineas, registred for his eternal honor and our future imitation and encouragement in this kind.

The third Example is JOSH. 22. 10. to 34. Where we read, that when the Children* 1.19 of Ruben, Gad, and the half Tribe of Manasseh had but built an Altar at the side of Iordan, the children of Israel no sooner heard thereof, but the whole Congregati∣on of the children of Israel gathered themselves together at Shiloh, to go up to war against them, to destroy them, and the Cities wherein they dwelt, as guilty of Ido∣latry, Apostacy, and False▪ Worship; apprehending the very building of this Altar to be a trespass committed against the God of Israel, to turn them away from following the Lord, that they might rebel against him, and that it would prove like the sin of Peor, and bring Gods wrath on the whole Congregation of Israel and not on them∣selves alone: when as in truth they built it only for a memor••••l, but not to rebel a∣gainst & turn from the Lord, or to be an Altar for burnt o••••••••••gs, for meat offrings or for sacrifices, like as the Altar of the Lord their God which was before the Tabernacle.

From which history I collect: First, that the whole Congregation of Israel when they were most sincere and best affected towards God▪ deemed this supposed guilt of Apostacy, Idolatry, and Schism in these two Tribes and an half, by building this New Altar, a just ground of making a publick war against them, to destroy both them and their Country for this crime (though they were their dear brethren, who assisted them to conquer the Land of Canaan) by vertue of Gods Command fore∣cited DEUT. 13. 11. to 17. Secondly, that the Apostacy, Idolatry, and obsti∣nate Schism of a few, wil draw down Gods Judgements upon a whole Nation and Kingdom, in case they tolerate or connive at them, and do not speedily cut them off by the sword of Justice. Thirdly, that in such a case, there is no way to pre∣vent Gods wrath on all, but to cut off the Malefactors by speedy execution of cor∣poral punishments and death upon them.

The fourth Example is recorded in the 1 KING. 18. 40. &c. 19. 1, 2. Where* 1.20 Elijah commands all the people (after he had convinced them by a miracle from heaven that the Lord was God) ••o apprehend the Prophets of Baal, and not let one of them escape; whereupon they took them, and Elijah brought them down to the brook Kishon, and SLEW THEM there with the sword▪ upon which ••eze••el threat∣ned to make his life as one of them. By this it is apparent: First, that this holy, zea∣lous Prophet and all the people were of opinion, That false Prophets and Idolaters ought by the Law of God to be put to death without any mercy; and that Gods Judgement of drought then upon the whole Kingdom, could not be removed be∣fore their execution: as the History there manifests. Secondly, that the execution of those Idolatrous false Prophets, was so necessary, that rather then they should want capital punishment the Prophet Elijah himself would be their executioner. His zeal then should shame our lukewarmnesse now.

The fifth President is in JUDGES 6.30. Then Ioash said unto all that stood* 1.21 against him, Wil ye plead for Baal? Wil ye save him? he that wil plead for him, LET HIM BE PƲT TO DEATH whiles it is yet morning. Compared with the second of KINGS 10. 18. to 29. Where Iehu by Proclamation ha∣ving gathered all Baals Priests, and worshippers into his temple, appointed foursoore men without, and said, if any of the men whom I have brought in∣to your hands escape, he that letteth him go, his life shal be for the life of him. And he said to the guard & to the Captains▪ go in & SLAT THEM, let none come forth; and they smote them with the edge of the sword; and the guard and the Cap∣tains cast them out, and went to the City of the house of Baal, and they brought forth the Images out of the house of Baal and burnt them; and they brake down the Image of Baal, and the house of Baal, and made it a draught house unto this day; so Jehu destroyed Baal out of Israel. Here the supream temporal Magistrate puts all the Idolatrous Priests and worshippers of Baal throughout the whole King∣dom, to death at once, without mercy; for which God himself commends him saying, That he had done wel in executing that which was right in his eys:

And by this means he destroyed Baal out of Israel, to his eternal honor.

The sixth Example is thus recorded in the 2 KING. 11. 17, 18. and in the 2 CHRO.* 1.22 23. 16, 17. And Jehoiada made a Covenant between him and between all the peo∣ple, and between the King, that they should be the Lords people; And all the people of the Land went into the house of Baal and brake it down, his Alars and his Images brake they in peeces throughly; and* 1.23 SLEW Mattan the Priest of Baal before the Altar, A memorable example of zeal and reformation after their solemn Covenant; And should not we be as zealous after our Covenant, against Idolatrous Priests, False Prophets, Hereticks, Apostates, Blasphemers, as they were against the Priests of Baal?

The seventh President is enrolled in the 2 CHRON. 15. 9, to 17. where godly* 1.24 King Asa, having gathered all Juda and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon to Jerusalem, in the fifteenth year of his reign, they all entred into a Covenant to seek the Lord God of their Fathers, with all their heart and with all their soul; That whosoever would not seek the Lord God of Israel, SHOƲLD BE* 1.25 PƲT TO DEATH, WHETHER SMAL OR GREAT, MAN OR WOMAN: And they sware unto the Lord with a loud voice, and with shoutings, and with trumpets, and with cornets; And all Judah rejoyced at the Oath, for they had sworn with all their heart, and sought him with their whole desire; and he was found of them; and the Lord gave them rest round about: And also concerning Maachah, the mother of Asa the King, he removed her from being Queen, because she had made an Idol in a grove; and Asa cut down her Idol, and stamped it, and burnt it at the brook Kidron. Whence we shal observe.

First, that this godly King and all his people bound themselves by a solemn Oath and Covenant (much like to ours) TO PUT ALL Idolaters, Apostates, Hereticks, and Blasphemers, and whosoever would not seek the Lord (of what quality or sort soever) TO DEATH.

Secondly, that this Oath and Covenant was so wel pleasing to God and agreeable to his Law, that whereas immediately before their entring into it, here was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Countries, and Nation was destroyed of Nation, and City of

City (as they are now among us) for God did vex them with all adversity, Vor. 5, 6. Yet no sooner was this Oath and Covenant taken, but the Lord was found of them▪ and gave them rest round about, Verse 15. as no doubt he would do to us, were we as zealous against Apostates, Idolaters, Hereticks, Blasphemers against God and the sacred Trinity, as they; and would put the Ringleaders of such to death, whe∣ther smal or great, whether man or woman, as they did.

Thirdly, that Asa did depose his own Queen mother from being Queen, for her Idolatry, and cut down and burnt her Idol and her grove. A memorable ex∣ample both of zeal and justice, to shame the luke warmness, the partiality of our times, which have connived at, and countenanced, Queen mother, and Queen daughter too in their Idolatries, yea erected publick Gro••es and Chap∣pels for their Idols and Idol-worship.

Eightly, to these I might accumulate EXOD. 23. 23, 24. 32. 33, c. 34. 12,* 1.26 13, 4, 15. NUM. 21. 2, 3. c. 31. 8. 17. DEUT. 7. 2, 3 4, 5. c. 12. 2, 3. JOSM. 23. 5. to 14. JUDG. 2. 2. Where God commanded Moses, Ioshua, and the Israelites his own people, when he should deliver the Hittites, Gergasites, Ama∣rites, Canaanites, Per••zites, Hivites, Iebusites, and Midianites into their hands, to smite, utterly destroy, and slay them with the sword, and to make no Covenant with them, nor shew mercy unto them; and to destroy, break down, and burn their Altars, Groves, Images, and to make no marriages with their sons or daughters, least they should turn them away from following him, to serve other gods, and so should the anger of the Lord be kindled against them, and destroy them sodainly: Whereupon they did utterly destroy all the Idolatrous Inhabitants of the Cities they took, with the edge of the sword, without sparing any, but Rahab and her family; JOSH. 6. 21, 22, 24. c. 8. 20. to 30. c. 9. 24, 26. c. 10. 1. 10. to the end; specially v. 40. c. 11, 12. NUM. 21. 2, 3. c. 31. 16. 17. 2 CHRON. 31. 1, 2. as the Lord commanded them.

From all which Precepts and Presidents, as also from JOH 31. 26, 27, 28. EXOD. 22. 20. He that sacrificeth unto any other god save unto the Lord only, HE SHAL BE ƲTTERLY DESTROYED; that is by the Magistrates and people, or in their default, by God himself, it is undeniable; that godly Kings and Magistrates under the Law, were by Gods own special command to punish obstinate Idola∣ters, Apostates, False Prophets and Teachers, who seduced (or endeavored to seduce the people from the ways, truth, and true worship of God, were they Jews or Gentiles, Israelites or Heathens,) with death and capital punishments, to prevent or remove Gods wrath, procure his favor and blessing, and keep o∣thers from pollution and seduction, to the ruine of their souls.

Secondly, That they had power to punish Blasphemy and Blasphemers of God even with death, by an express Commission from God himself, is as clear as the Noonday Sun, by these ensuing Texts: LEVIT. 24. 10. to 17. and the Is∣ra••litish womans sonne blasphemed the name of the Lord and cursed; and they brought him unto Moses and put him in Ward, that the mind of the Lord might be shewed them: And the Lord spake unto Moses saying, bring forth him that hath cursed without the Camp, and let all that heard him lay their hands upon his head, and let all the Congregation STONE HIM. And thou shalt speak unto the children of Israel, saying, whosoever shal curse his God shal bear his sin: And he

that blasphemeth the name of the Lord SHAL SURELY BE PUT TO DEATH, and ALL THE CONGREGATION SHAL CERTAINLY STONE HIM: as wel the stranger, as he that is born in the Land, WHEN HE BLASPHEMETH THE NAME OF THE LORD, SHAL BE PUT TO DEATH. A most punctuall Law, extending to all blasphemers of God and his name, be they Natives or For∣raigners, of what sex or quality soever; coupled in the next Verse with this penal Statute, Ver. 17. AND HE THAT KILLETH ANY MAN SHAL BE PVT TO DEATH: so that those who at this day question or deny the Magi∣strates power to put Blasphemers (or gross Hereticks who deny Christs Divinity &c. whose very assentions are direct blasphemies) to death: may upon the self-same grounds, and with equal reason deny the Magistrates power to put Murtherers to death: the one Law being as moral, as perpetual, as the other: Yea the equity of that other Law, EXOD. 21. 17. and LEVIT. 20. 9. Every one that curseth his father and mother shal SƲRELY BE PƲT TO DEATH▪ his blood shal be upon him; must hold more strongly of him that shal curse and blaspheme his heavenly, then his earthy Father; in as much as the one is infinitly greater, and more to be reverenced, feared, honored, obeyed then the other. This Law was so obligatory and Authentick among the Israelites even in the reign of King Ahab, and Jezebel; that the Nobles and Elders upon Jezebels Letter, and the witnesses testimony suborned by her; condemned Naboth, for that he did blalpheme God▪ whereupon they carried him forth out of the City, and STONED HIM WITH STONES THAT HE DYED, 1 KING. 21. 5. to 15. Yea the wicked Jews, Elders, and High-priests who put our Savior to death, were so zealous in punishing whatever they reputed blasphemy, by coulor of this precept, that JOH. 10. 31, 32, 33. The Jews TOOK UP STONES TO STONE CHRIST HIM∣SELF for BLASPHEMY (which they pretended he had spoken) AND FOR THAT HE BEING MAN MADE HIMSELF GOD; And at his ar∣raignment before his passion MAT. 26. 64, 65, 66. Christ saying, that he was the Son of God; thereupon the High Priest rent his clothes, saying, He hath spoken BLASPHEMY, what further need have we of witnesses? Behold now ye have heard his BLASPHEMIE, What think ye? They answered and said. HE IS GƲILTY OF DEATH. An unanswerable proof, that Blasphemy even in our Saviors time, was a capital crime punishable with death among the Jews: and all by vertue of this forecited expresse Law of God. Those then must be more un∣just then Ahab or Jezebel, more impious and lesse zealous then the wicked Jews, High Priests, or Elders who put Christ to death, that dare plead for the exemption of Blasphemers of God, or the Trinity from death and capital punishments, when God himself hath thus positively commanded, That they shal surely and certainly be out to death.

Thirdly, For seditious and obstinate pernicious Schismaticks from the Unity both of the Church and Faith, though we find no expresse precept in the Old Testament against them; yet we read, that God himself sent out a fire and devoured Nadab, and Ab••hu, so that they dyed before the Lord, because they offred in their censor•• strange fire before the LORD, which he commanded them not, LEVIT. 10. 1, 2▪ NUM. 3. 4. c. 26. 60. 1 CHRO. 24. 2. and that God exemplarily destroyed

and

made the earth to swallow up Corah, Dathan, and Abiram with their, company and families,

for raising a publike Schism, NUM. 16. 1. to 41. c. 26. 9, 10. PSA. 106. 17, 18. And such Hereticks and Schismaticks as those fall directly within the Verge and meaning of the forecited Texts, against Idolaters, False Prophets, False-Teachers, Apostates from the truth or true worship of God, and Blasphemers; Heresie it self (properly so called) being either DOCTRINAL BLASPHEMY or MENTAL IDOLATRY: therefore punishable by godly Princes and Magistrates un∣der the Law, by vertue of the precedent Texts: and so by necessary consequence under the Gospel. As for Schismaticks and separate Independent Congregations, the Israelites neither knew nor permitted any, since they all unanimously met toge∣ther in one place upon all publick Feastivals, Fastings, Passeover••, and other oc∣casions of solemn worship. from which none ever separated upon pretext that all those present were not visible Saints, and those who separated from the publike or∣dinances, VVERE TO BE CUT OFF; as is clear by EXO. 23. 17. c. 35. 1. 4. LEV. 8. 3, 4. &c. c. 9. 5. c. 16. 33. c. 19. 2. &c. NUM. 15. 24. c. 27. 1. DEUT. 31. 30. c. 5. 1. &c. c. 16. 16. JOSH. 8. 35. c. 23. 2. &c. c. 24. 1. to 28. JUDG. 2. 5. c. 20. 1. to 26. 1 SAM. 7. 3. 5, 6. 1 KING. 18. 1. 2. to 66. 1 CHRO. 13. 1. to 9. c. 15. 3. to 29. c. 25. c. 29. 2 CHRO. 5. 2, 3. c. 7. 3, 4. c. 15. 9. to 16. c. 20. 3, 4, 5. 27. 28. c. 23. 7. 16, 17. c. 24. 9. 10. c. 29. 28. 36. c. 30. 1. to 27. c. 34. 29, 30, 31, 32, 33. c. 35. 1. to 20. EZRA 10. 1. &c. 5. 9. 12. c. 3. 1. NEH. 8. 1. &c. cap. 9. 1. JOEL 2. 15. 16. ZEPH. 2. 1, 2. which I wish all Separatists and Indepen∣dents would wel study and consider.

My second Argument is this.

Godly Kings and Magistrates under the Law and Old Testament had power to* 1.27 punish Sabbath-breakers, Sorcerers, Witches, Murtherers, Adulterers, Wicked doers, and disobeyers of the Law of God, with temporal and ca∣pital punishments.

Ergo. Christian Magistrates and Princes now have power under the Gospel to punish Idolaters, Apostates, Hereticks, False Teachers, obstinate Schisma∣ticks and Blasphemers with corporal and capital punishments.

The sequel is firm, because the same reason holds a like in all, and because it is an argument a Minori ad Maju; sins against the first second third fourth Command∣ments (as Divines generally accord) being more hainous then sins against the second Table, because more immediate against the very nature, essence, and name of God himself; and spiritual Sorcerers, Witches, Murtherers, Adulterers (such as all Idola∣ters, Hereticks, Apostates, False Teachers, obstinate Schismaticks and Blasphemers are) being worse and more dangerous then corporal, because they hurt and destroy mens souls, and because the forecited and subsequent texts warrant their punishing of these with death, as wel as those.

The antecedent I shall ratifie by these Authorities; That Sabbath-breakers WERE TO BE PUNISHED by the Civil Magistrate WITH DEATH, is evi∣dent by EXOD. 31. 14, 15. NUM. 15. 32. to 37. That Sorcerers and Witches were to be put to death and not suffred to live, is apparant by LEV. 20. 27. DEUT. 18. 10, 11. 1 SAM. 28. 9. That adulterous and incestuous persons were to be put to death by Gods command by the Magistrate, is clear by GEN. 26. 11. c. 38. 24. 25. LEVIT. 8. 6. to 30. c. 20. 10. to 19. c. 21. 9. DEUT. 22. 20. to 28. JOH. 8.

4, 5. That Murderers were to be put to death without mercy, is clearly resolved in direct terms, GEN. 9. 5, 6. EXOD. 21. 12, 13, 14. LEVIT. 24. 17. NUM. 35. 15. to 35. 1 KING. 2. 31. to 35. In fine; godly and zealous King David, a man after Gods own heart, writes thus of himself; PSAL. 101. 8. I wil early destroy ALL THE WICKED of the Land, that I may CƲT OFF ALL WICKED DOERS FROM THE CITY OF THE LORD. If David then as a King (yea a type of Christ) would thus destroy and cut off with the sword of Justice all the wicked of the Land, and all wicked doers from the City of the Lord: then certainly he would cut off and destroy all Idolaters, Apostates, Hereticks, False Teachers, Blasphemers and obstinate Schismaticks who disturbed the tranquili∣ty, and obstructed the felicity of the City of the Lord. And why all Christian Princes, Magistrates, should not do the like under the Gospel, as he did under the Law; and punish Idolaters, Hereticks, Apostates, Blasphemers, &c. now with corporal and capital punishments, as wel as Sorcerers, Murderers, and other Ma∣lefactors, as yet transcends my understanding to conceive.

My third Argument follows.

Those things, and Persons which Heathen Kings, Magistrates, Nations and* 1.28 Idolaters themselves, by the very light of nature, though fit to punish with corporal and capital punishments; all Christian Kings, Magistrates, Nations, ought much more to censure in this kind.

But Heathen Kings, Magistrates, Nations, and Idolaters themselves, by the ve∣ry light of nature, have thought fit to punish with corporal and capital punishments, such as adored not those Idol-gods which they worship∣ped and reputed for the true; and such as they deemed Idolaters, Apo∣states, Hereticks, Schismaticks, Blasphemers, and open Rebels against God.

Therefore Christian Kings, Magistrates, Nations under the Gospel, ought much more to do it.

The Major is evident by its own light, and ratified by ROM. 2. 14, 15. The Minor I shal make good by Scripture testimonies. I shall begin with King Artaxerxes his Commission to Ezra, c: 7. 15; 26. And thou Ezra after the wisdom of thy God, that is in thine hand, set Magistrates and Judges which may judge all the people which are beyond the river; all such as know the Law of thy God: And whosoever* 1.29 WIL NOT DO THE LAW OF THY GOD, and the law of the King, let judgement be executed speedily upon him, WHETHER IT BE TO DEATH, OR TO BANISHMENT, OR TO CONFISCA∣TION OF GOODS, OR TO IMPRISONMENT. Shal a meer Heathen King be so zealous as to enjoyn the Judges and Magistrates under him, to inflict these corporal and capital censures upon such as wil not do the Law of God; in which number all Idolaters, Apostates, Hereticks, Blasphemers, &c. are in∣cluded; and shal not Christian Princes, Magistrates, Judges much more exceed him in their zeal and justice against such transgressors of Gods Law? But that Decree of Nebuchadnezzer against blasphemers of God, is more emphatical, and pathetical: DAN. 3. 28, 29. Then Nebuchadnezzer spake and said, blessed be the Lord God of Shadrach, Mesach, and Abednego, who hath sent his Angel and delivered his servants that trusted in him &c. Therefore I make a Decree,

that every people, nation, and language WHICH SPEAK ANY ERROR (or any thing amisse) AGAINST THE GOD of Shadrach, Meshach, and Abed∣nego, SHAL BE CUT IN PEECES, and THEIR HOUSES SHAL BEE MADE A DUNGHIL, because there is no God that can deliver after this sort. If this Pagan King out of his transcendent zeal, upon the sight but of one mi∣racle, was stirred up without any debates or delay, to make such a severe decree as this, against all those of every people, nation, and language that did speak any Error or Blasphemy against the true God, whom these three worthies then, and we now worship: shal not this decree of his rise up in Judgement against all those Christian Princes, Parliaments, Magistrates, Judges under the Gospel, who professe themselves the worshippers, servants, children of this true God; and yet shal refuse, or neglect to make such strickt and severe Decrees against such Hereticks and Blasphemers, who maliciously belch out most execrable blasphemies, and Errors against God himself, and openly maintain them in dis∣course and writing? but especially against those who pretend and stile them∣selves the ONLY SAINTS and SERVANTS OF GOD (how truly let this one act alone declare) who professedly plead, preach, and write against the Corporal and Capital Punishment of such damnable Hereticks, Blasphe∣mers, and the enacting of any severe Laws against them by the Parliament and civil Magistrates, when as this Pagan King by his Decree commanded such, to be instantly cut in peeces and their houses to be made a dunghill, without any pity or pardon? Were Pagan Nebuchadnezzer now alive amongst us, he would new heat his Fiery Furnace to warm the kay-cold frozen zeal of such heatlesse New-Lights, and zeal-lesse Saints as these; or shame them into an emulation of his zeal against such Hereticks and Blasphemers.

I shal close up this with that saying of * 1.30 Augustine recorded by * 1.31 Gratian:

Quando vult Deus concitate potestatem adversus Haereticos, adversus Schis∣maticos, adversus dissipatores Ecclesiae, adversus exsufflatores Christi, adversus Blasphematores Christi, blasphemi non mirentur, quia Deus concitat ut a Sara verbaretur Agar; cognoscat se Agar, supponat cervicem, &c. Ad hoc ergo affligi∣tur ut revertatur.

Nebuchadnezzer Rex decrevit, dicens; Quicunque dixerint blasphemiam in Deum Sidrac, Misac, & Abednago, in interitu erunt, & domus eorum in dis∣persione. Ecce quomodo Rex alienigena sevit, ne blasphemetur Deus Israel, qui potuit tres pueros de igne liberare, & nolunt ut seviant Reges Christiani quia Christus exsufflatur, a quo non tres pueri, sed totus orbis terrarum, cum ipsis regibus a gehennarum igne liberantur? Quomodo ergo istireges non moveantur, qui non tantum tres pueros attendunt liberatos de flamma, sed seipsos de flam∣ma Gehennae, quando vident Christum, a quo liberati sunt, exsufflari a Christia∣nis? quando audiunt dici Christiano, dic te non esse Christianum? Talia fa∣cere volunt, sed talia pati nolunt. Nam videte qualia faciunt, & qualia patiuntur: occidunt animas, affliguntur in corpore: sempiternas mortes faciunt, et tempo∣rales se perpeti conqueruntur.

So in the 1 ESDRAS c. 6. 23. to 34. It is recorded, that King Cyrus and Darius by their Royal Decrees commanded the Temple of Jerusalem to be built unto the Lord, and offrings and prayers to bee there made to the most high GOD

for the King and his children; and commanded that whosoever should transgresse, yea or make light of any thing afore written, out of his own house should a tree be taken, and HE THERE ON TO BE HANGED and ALL HIS GOODS TO BE SEISED FOR THE KING. O the trans∣cendent zeal of these Heathen Princes against the obstructers, or oppugners of Gods true worship! and shal not Christian Kings and Magistrates be as zealous against Hereticks, Blasphemers, Schismaticks, Seducers, Idolaters, who op∣pugn, corrupt his truth, and withdraw men from his worship?

I proceed to Presidents of another Nature.

We read JUDG. 6. 28. to 32. That when Gideon in the night time had thrown down the Altar of Baal, and cut down the Grove that was by it, in Ophrata; the men of the City (who worshipped Baal) said one to another, who hath done this thing? and when they had enquired and asked, they said, Gideon the son of Joash hath done this. Then the men of the City said unto Ioash, bring out thy son THAT HE MAY DYE, BECAUSE HE HATH CAST DOWN THE ALTAR OF BAAL, because he hath cut down the Grove that was by it. Whence it is e∣vident, that these very Idolaters deemed this afront to their Idol-god, whom they beleeved, adored as the true, to be no lesse then a capital offence, deserving death: So in the 1 KING. 18. 13. c. 19. 2. 10. 14. and ROM. 11. 3. 4. we find, that Idolatrous Queen Iezabel who worshipped Baal as the true God, and drew Ahab her husband and his subjects to her Idolatry, did slay the Prophets of the Lord with the sword, and threw down his Altar, and seek the Prophet Eli∣jahs life, who was enforced to flie to save it, because shee deemed him and the Pro∣phets she slew to be Hereticks, False Prophets, Blasphemers, Opposers of her Idol-Baal, and his Idolatrous worship, then generally received as the true. So DAN. 3. 1. when King Nebuchadnezzer erected an Image of gold, as his god, which he made choyce of for him and all his people to worship, he made a publike Proclamation by an Herald, that all people, nations, and languages assembled to its dedication, should fall down and worship this golden Image, and that who so fell not down and worshipped it, SHOULD BE CAST INTO A BURNING FIERY FURNACE, And for disobeying this Pro∣clamation, Shadrach, Meshach, and Abednego were cast into his furnace as Malefactors: Thus ACTS 16. 16 to 35. The Idolatrous people of Thyati••a, after that Paul and Sylas had preached against their Idols, and dispossessed the damosel there possessed with the spirit of divination, rose up against Paul and Sylus and caught and brought them to the Magistrate, saying; These men being Jews do exceedingly trouble our City, and teach customes which are not lawful for us to receive nor observe, being Romans: whereupon the Magistrates rent their clothes and commanded to beat them, and when they had layd many stripes upon them, they cast them into prison, charging the goaler to keep them safely; who having re∣ceived such a charge, cast them into the inner prison, and made their feet fast in the stocks: reputing them Hereticks, Schismaticks, Opposers of their false Deities and Religions: So ACT. 19. 21. to 46. Demetrius the silver-smith, who made shrines for Diana, stirred up the people at Ephesus against Paul and his Associates by these speeches. Moreover ye see and hear, that not alone at Ephesus but almost throughout all Asia; this Paul hath perswaded and turned away

many people, saying, that they be no gods which are made with hands; So that no only our craft is endangered to be set at naught, but also that the Temple of the great goddesse Diana should be despised, AND HER MAGNIFICENCE SHOƲLD BE DESTROYED, whom all Asia and the world worshippeth. And when they heard these sayings, they were full of wrath, and cryed out, saying, Great is Diana of the Ephesians; And the whole City was filled with confusion; and having caught Gaius and Aristarchus, Pauls companions in travel, they rushed with one accord into the Theatre, (and no doubt would have murdered them, and Paul too, could they have caught him) as BLASPHEMERS of their Goddesse, had not the Town-Clerk appeased the multitude, and told them, the matter should be dee••rmined in a lawful assembly: So the Jews, out of their blind zeal, stoned Stephen as an Heretick and false Teacher, for reproving them, for persecuting and slaying the Prophets, who had shewed before of the comming of the Holy One; of whom they had been the betrayers and murderers, ACT. 7. 7. Thus Paul before his conversion, out of the like fals zeal, made havock of the Church, entring into every house and hailing men and women, committed them to prison: And yet breathing out threatnings and flaughters against the Disciples of the Lord, he desired letters of the High Priest to Damascus, to the Synagogues, that if he found any of this way man or woman, he might bring them bound unto Jerusalem, ACT. 8. 1. 3. c. 9. 1, 2. Yea, he did shut up many of the Saincts in prison, and when they were put to death, gave his voyce against them, and punish∣ed them oft in every Synagogue, ACT. 26. 9, 10, 11, 12. Thus the seduced Jews out of a blind zeal apprehending Paul to be an Heretick and Schismatick, ACT. 21. 28, 29. &c. stirred up all the people and laid hands on him, crying out, Men of Israel help, this is the man that teacheth all men every where against the people, and the law, and this place; and farther, brought Greeks into the Temple, and hath polluted the holy place; And all the City was moved; and the people ran together, and they took Paul and drew him out of the Temple and beat him; And as they were about to kill him, tydings came unto the chief Captain of the band, that all Jerusalem was in an uproar: who immediately took Souldiers and Centurions and ran down, and took Paul and commanded him to be bound with two chains, and brought him into the Castle; After which he was brought before the Councel, accused before Felix by the Iews and Tertullus, for a mover of sedition among the Jews throughout the world, and a ring-leader of the Sect of the Naza∣rens, whom they took and would have judged according to their law, but that the chief Captain Lysias rescued him out of their hands, ACT. 24. 5, 6, 7, and all this for worshipping God after the way which they called HERESY, ACT. 24. 14. So ACT. 12. 1, 2, 3, 4. we read, that Herod the King stret∣ched out his hand to vex certain of the Church, and KILLED James the brother of John with the sword, and took and imprisoned Peter too, intending af∣ter Easter to bring him forth to the people: Yea our Saviour himself tells his Disciples, JOHN 16. 2. The time cometh that WHOSOEVER KIL∣LETH YOƲ shall think he doth GOD GOOD SERVICE: as the a 1.32 Pagan Roman Emperors, and other Heathenish Princes, Magistrates, Nations, did in the Primitive persecutions, recorded in all ancient and modern Ecclesiastical histories. Now, what was the ground of Nebuchadnezzers, and

these other Pagan Idolaters: and seduced Jews corporal Censures, and capitall Proceedings against the Servants, Apostles and Saints of God, but this? they deemed them Hereticks, false Teachers, Opposers, and Blaspheme••s of their Idol-gods, and false Religions, which they emb••aced, beleeved as the true:

For as the very light of Nature instructs b 1.33 all Nations that there is a God, and instigates them to elect and adore some Deity or other as their God and Sa∣vior:

So it farther instructs them, that that Deity they adore, and that Reli∣gion they imbrace is no ways to be openly blasphemed, reviled, oppugned, con∣temned, under pain of the most severe capital punishments, because such offences against the supreamest Majesty of God transcend any Treason against an earthly Soveraign: whence most Laws and Nations have made them capital, and by the light of Nature in all ages punished such whom they esteemed Atheists, Hereticks, Blasphemers of their gods, or oppugners of their established Reli∣gion, with no lesse then capital Punishments and the severest Censures, as is evident by these Scripture instances, and sundry other. Hence is that notable saying of c 1.34 Seneca Violatarum Religionum aliubi atque aliubi diversa poena est; SED ƲBIQƲE ALIQƲA; as wel as of homicide, parricide and poysoning: Hence the Philosopher Plato in his 10. Book de Legibus, condemns those to be put to death, who are Violaters, or Corrupters of Religion: Hence the Amphictions by the advise of d 1.35 Solon, raised a War against the Tirrhaeans for offring violence to the Temple of Delphos; and Philip of Macaedon levyed War against the Phocians for their Sacriledge, in spoiling the Temple of Delphos, quod orbis viribus expiari debet, writes e 1.36 Justin. This War continued eleven years, til all who were guilty of this Sacriledge were utterly destroyed, which Demophilus and Diodorus Siculus stiled, f 1.37 Bellum Sacrum, an holy War, be∣cause waged in defence of Religion (though Idolatrous) to punish the con∣temners of it: Yea this was one cause of the Poloponesian War between the A∣thenians and Lacedaemonians, as g 1.38 Thucidides and Grotius record: who assert, Justius illi punientur, qui in eos quos Deos putant irreverentes atque irreligiosi sunt. Hence the h 1.39 Athenians banished Protagoras out of their City and territories, and burned his Books in a publick assembly, because he had written in the beginning of his Book, De diis neque ut sint, neque ut non sint habeo dicere. Hence i 1.40 Antiochus attempting to rob the Temple of Dodona in Syria, was to∣gether with his whole army slain by the Inhabitants. Hence we read in * 1.41 Aelian of a child condemned to death for Sacriledge and offring injury to the Heathen Goddesse Diana, in taking away a Golden Plate, which had fallen from her Crown. And upon this ground Numa Pompilius (as k 1.42 Livy, l 1.43 Plutarch, and Dionysius Hali••arnasseus record) instituted a Pontifex Maximus (or chief Priest at Rome) eique omnia ex scripta ex signataque attribuit, quibus hostiis, quibus diebus, ad quae templa sacra fierent, &c. Pontificiis scitis subjecit, vt esset quo consultum plebs veniret, ne quid divini juris negligendo Patrios ritus▪ PE∣REGRINOS-QƲE asciscendo, turbaretur; & ne quid praeter LEGITIMA fiat: And upon the like reason, when the Romans in the time of m 1.44 Manlius had their bodies infected with diverse diseases, and their minds with manifold erroneous Religions and Superstitions; this publick shame coming to the know∣ledge of the chief of the City, Cernentes in omnibus vicis sacellisque peregrin••

atque insolita piacula pacis Deum exposcendae; they thereupon commanded the Ediles to take care, Ʋt animadverterent, ne qui, nisi Romani Dii, NEV QƲO ALIO MORE QƲAM PATRIOCOLERENTƲR, to preserve Uniformity and avoyd all Innovations in their publike worship, which they deemed true: Whence I conclude, that what Pagan Kings, Magistrates, Na∣tions have usually punished with corporal, or capital punishments, and restrained by Civil Laws in all ages out of the light of Nature; that Christian Kings, Magistrates, and Nations under the Gospel may lawfully punish in like sort, even by the prin∣ciples of Nature too, had they no other Divine Law to warrant them, as they have: 'Tis true, most of these erred in the object, in deeming that Heresie, Schism, Blas∣phemy, Error, which was not; not in the punishment, had the object been such as they really deemed it, and such as we here dispute of.

My fourth Argument is this:

God hath prophecyed, That Idolaters, Hereticks, and False Prophets under the* 1.45 Gospel shal be put to Death.

Therefore Christian Kings and Magistrates under the Gospel, may lawfully put them to death, else these Proph••sies should be frustrated and not fulfilled.

The Antecedent I have already made good in part from DEUT. 18. 15. to 21. (which relates to the times of the Gospel), But the Prophet which presumes to speak a word in my name, which I have not commanded him to speak, or that shal speak in the name of other gods, EVEN THAT PROPHET SHAL DYE: to wit, by the sword of Justice; which is thus repeated, ACT. 3. 22, 23. And it shal come to passe, that every soul that wil not hear that Prophet SHAL BE DESTROYED FROM AMONG HIS PEOPLE: even under the Gospel, as wel as under the Law; either immediately by the hand of God himself; or mediately by the Civil Magistrate and Sword of Justice, as

The despisers of Moses Law were to be destroyed;

HEBR. 10. 28, 29. compa∣red with this text: Whereto I shal now subjoyn ZECH. 13. 1, 2, 3, &c. which speaking thus of the time of CHRIST and of his passion: In that day shall a fountain be opened to the house of David for sin and for uncleannesse: Awake O sword against my shpherd, and against the man that is my fellow; saith the Lord of hosts: Smite the shepherd and the sheep shal be scattered &c. (applyed to Christ and the times of the Gospel in the New Testament, MAT. 26. 32. MARK 14. 27. 1 PET. 1. 6, 7.) he adds, And it shal come to passe IN THAT DAY (of the * 1.46 Gospel) saith the Lord of hosts, I wil cut off the names of Idols out of the Land, and they shal no more be remembred; and also I wil cause the Prophets and unclean spirits to passe out of the Land; And it shal come to passe that when any shal yet prophesie, that HIS FATHER and mother which begat him, shal say unto him THOƲ SHALT NOT LIVE, FOR THOƲ SPEAKEST LYES IN THE NAME OF THE LORD: and his FATHER and his Mother that begat him, SHAL THRƲST HIM THROƲGH WHEN HE PROPHESYETH: And it shal come to passe in that day, that the Prophets shal be ashamed every one of his vision when he hath prophesied, neither shall hee wear a rough garment to deceive.

This Prophesy relates * 1.47 wholy to the times of the Gospel: The first part there∣of concerning the destruction of Idols and Idolaters, was in part fulfilled by the Apostles and others preaching, and by Constantine the great his subverting of all Idols Temples, Groves, Statues, by his enacting Laws against their worship, and putting Lycinius and his complices (qui praelii CONTRADEƲM SƲSCIPIENDI authores fuerunt) to death, being first condemned by Martial Law, for waging war against God and the Christians, as we may read at large in i 1.48 Eusebius. The latter part concerning Hereticks and false Pro∣phets, who speak lyes in the name of the Lord, relates likewise to the times of the Gospel: wherein two things are considerable; First, their judgement and pu∣nishment; Thou shalt not live; and they shal thrust him through when he pro∣phesieth. A capital sentence and execution, to the very taking away of their lives. Secondly, The parties who are to pronounce and execute this Judge∣ment; his Father and Mother that begat him: (an expression borrowed from Deut. 13. 6, 7, 8, 9.) This may have a threefold interpretation: First, His natural Father and Mother shal do it, if living, upon lawful conviction before the Christian Magistrate. Secondly, His Civil or Ecclesiastical Father and Mother (especially if his natural Parents be dead) to wit, the Christian Magi∣strate, Church, and people where he liveth. Thirdly, his very neerest, dearest friends and kindred, who must cast aside all affection in the cause of God. And this part of the Prophecy was fulfilled under the Gospel, by the manygodly Laws of Christian Emperors, Kings, States in all ages, for the punishing of Hereticks, and seducing false Teachers with Banishment, Imprisonment, Burning, Death, and other corporal censures, of which more anon.

Thirdly, the good effect of these corporal censures and punishments upon Idolaters, Hereticks, and False Prophets, is thus expressed in the Text. First, The name of Idols shal no more be remembred. Secondly, The false prophet and unclean spirit shal passe out of the Land. Thirdly, Every other false prophet shal be ashamed of his vision, and no more wear a rough garment to deceive, but give over his false Teaching. So that the Magistrates and others severe proceedings by corporal and capital censures against Idolaters and False Prophets, is a prin∣cipal means predicted and ordained by God even under the Gospel, to extirpate Idolatry, Heresie, Errours, False Prophets, and reclaim such as have been sedu∣ced by them. I wonder therefore how any man who pretends himself a Chisti∣an, a SAINT, much more a transcendent NEW LIGHT, should dare pub∣likely oppose or privately deny the exercise of such corporall and capitall censures against Hereticks, Fals-Teachers, Blasphemers, &c. by Christian Prin∣ces and Magistrates under the Gospel (which this prophesie so plainly both al∣lows and prescribes) upon meer whim••icall crotchets of their own, warranted by no text. We read Josh. 1. 18. That the officers of the people, with the Reube∣nites, Gadites, and half tribe of Manasseh spake thus to Joshua, when God had appointed him to succeed Moses in the Government, Whosoever he be that doth rebel against thy Commandment, and will not hearken unto thy words, to do all that thou commandest him, HE SHAL BE PƲT TO DEATH. If he who thus wilfully rebelled against the command of Joshua, was to be put to death, by the verdict of all the people, much more then may such

Idolaters, Hereticks, Apostates, Blasphemers, and obstinate Schi••maticks be put to death, who rebell so publickly against the Command and Word of God himself, by warrant of all the forecited Texts.

But some perchance wil object that these Arguments are all drawn from* 1.49 texts in the Old Testament to satisfie them.

I answer, that all the Texts forecited are stil in force under, and some of* 1.50 them relate only to the times of the New: and so the objection is but frivilous, yea exceeding derogatory to the Old Testament, of which it seems they make no more account then of * 1.51 an old Almanack out of date. Therefore to take a∣way this cavil, (* 1.52 formerly Answered) I shal propound this fifth Argument.

Apostacy, Idolatry, Heresie, Blasphemy, obstinate Schism, False Tea∣chers, together with false Prophets, who are guilty of them, are as o∣dious unto God, as execrable to all godly Christians, as infectious, dangerous, destructive to peoples souls, as apt to provoke Gods wrath, and bring down his severe judgements upon whole Churches, Nations, Kingdoms, where they are tolerated, perpetrated, and are as carefully to be suppressed, prevented under the Gospel, as they were under the Law: Yea Christian Princes, Magistrates, Republicks power under the Gospel is the same, or as large as the authority of godly Kings and Magistrates under the Law.

Therefore consequently they are to be as severely punished with corporal, if not capital punishments under the Gospel by Christian Princes, Magistrates, Republicks, as they were by godly Kings and Magistrates under the Law.

The sequel is clear from its own light; for where there is the self same rea∣son, there is ever the self-same law and equity, both under the Law and Gospel. See Mat. 7. 11, 12. Luke 6. 30. to 35. Jam. 2. 10, 11. as I have formerly proved, p. 2. 3. 5.

The Antecedent is undeniable: First, because the Gospel doth no ways mi∣tigate, but rather aggravate the hainousnes of these sins, as being committed against greater light and mercy; therefore certainly they are as odious, as provoking unto God, as execrable, damnable, destructive unto men, as pernicious unto whole Chur∣ches, Nations, Kingdomes now, as then, and in some sence more now, then former∣ly under the Law, as is clear by Rom. 1. 18. to the end, 1 Cor. 6. 9, 10. cap. 10. 7. 9. 11. Gal. 5. 19, 20, 21. Eph. 5. 5, 6. 2 Cor. 6. 14, 15, 16, 17, 18. Heb. 2. 2, 3. cap. 6. 4. to 9. cap. 10. 26, 27, 28, 29. 2 Pet. 2. 1, 2. 12, 13. 17. Rom. 2. 10. to 28. Rev. 2. 14, 15. 21, 22. cap. 17. 16. c. 18. 4. c. 19. 20. compared toge∣ther. Secondly, because that Hereticks, False Prophets & Teachers, Schismaticks, Seducers, are as diligently to be avoyded, suppressed under the Gospel, as Law, they being alike, nay more infectious, dangerous, seducing and pernicious to mens souls now, then under the Law, as is apparent by all these serious admoni∣tions to beware of them and their seducements, which deceive the greatest part of the world, and if possible would seduce the very Elect, as you may read at lei∣sure in these ensuing texts, Mat. 7. 15. cap. 11. 14. cap. 24. 11. 23, 24, 25. Mar. 13. 21. Luke 17. 23, 24. Rom. 16. 17, 18. Acts 20. 28. to 32. 2 Thes. 2.

3. to 16. EPH. 6. 13. to 19. PHIL. 3. 2. COL. 3. 18, 19. 1 TIM. 4. 1. to 7. 2 TIM. 2. 15. 16, 17. c. 3. 1. to 10. TIT. 1. 9. to the end. HER. 4. 1. 1 PET. 5. 2. 8. 2. COR. 11. 13, 14, 15. 2 PET. 2. 1. to 22. c. 3. 2, 3. 17, 18. 1 JOH. 2. 18, 19. c. 4. 1, 2, 3. 2 JOH. 8. to 12. 3 JOH. 10. 11. JUDE 3. to 24. REV. 13. 1. to 18. c. 16. 13, 14. c. 17. throughout. cap. 18. 9. to 24. c. 19. 20. c. 20. 8. 9. 10. 1 COR. 11. 19. TIT. 3. 10, 11. These notable Texts so frequently, so ear∣nestly admonishing us

to beware of Antichrists, Hereticks, False Teachers, Wolves,

in sheeps clothing, as also forewarning us of their extraordinary dili∣gence, power, cunning, stratagems to deceive and seduce men to their dam∣nable Errors; of the multitudes of men they shal seduce; and of

the extraordi∣nary perilousnesse of the last times under the Gospel, when many more erroneous spirits and seducing Hereticks (transforming themselves into the Angels of light) should arise and spring up every where, then did in all former ages under the Law, (where we read of no such * 1.53 variety of Heresies, Blasphemies, Errors, and dangerous Schisms as have sprouted up and over-spread the whole world under the Gospel

) is an unanswerable Argument to satisfie all mens consciences, who have any care of their own or others souls, that not only all godly Ministers, and Christians, by instruction, and admonition, but all Christians Princes, Magistrates, States, by severe Laws, yea corporal and capital Censures, where need is, should more diligently suppresse and cut off Heresie, Hereticks, False Teachers, Blasphe∣mers, obstinate Schismaticks, and Apostates, under the Gospel, then ever godly Magistrates, Princes, People did under the Law, when these were not so dange∣rous, so numerous, so contagious, and pernicious, as now: For as God in the Old Testament is most copious in admonishing men, to beware of Idolatry, and such False Prophets, and Idolaters, who would seduce them to worship Idol-gods, which then abounded; and as godly Princes, Magistrates were then most dili∣gent in punishing Idolaters and seducers, even with death, according to Gods Law, which frequently enjoyns them to punish such with death, because the sin of Idolatry (which then over-spread the heathen world) was at that time most com∣mon, most dangerous, and that to which Gods own people most frequently re∣volted by reason of the multitudes of Idolaters round about them; of the many strong enticements, and their own proneness thereunto. So upon the like reason, the New Testament is far more frequent in exhorting Christians under the Gospel to beware of Hereticks, Schismaticks, and False Teachers, then of Idolaters; and of Heresie and Errors in Religion, then of Idolatry, because Idolaters under the Gospel (when most Idolatrous Nations should be converted, and the vanity, the false-hood of Idolatry fully discovered) should be nothing so dangerous, so infe∣ctious, so numerous, so diligent and cunning to seduce men as Hereticks, Schis∣maticks, False Teachers; and Idolatrie, nothing so apt to seduce men to it as here∣tical and erroneous Tenets, which have a more specious shew of truth, and grea∣ter colour of warrant from the Scriptures, then Idolatry. Wherefore godly Kings, Magistrates, States should be more severe and vigilant against obstinate He∣reticks, Seducers, False Teachers, Heresie, &c. then against professed Idolaters or Idolatry, wherewith their people are seldom endangered, seduced; and the many reiterated Caveats against them in the Gospel, will warrant them to proceed a∣gainst such as capitally, as severely under the Gospel, as godly Magistrates and

Princes proceeded against Idolaters and False Teachers under the Law. That Chri∣stian Kings, States, Magistrates, under the Gospel, have the self-same Power and Commission as godly Kings, States, Magistrates had under the Law, I have former∣ly manifested, and is undeniably proved by * 1.54 ROM. 13. 1. to 6. 1 TIM. 2. 1, 2. TIT. 3. 1, 2. 1 PET. 2. 13, 14, 15. compared with 2 SAM. 23. 3. 1 KING. 10. 9. PSAL. 101. 8. PSAL. 78. 71, 72. ISA. 16. 5. c. 32. 1. PROV. 20. 2. 8. 20. c. 24. 21, 22. c. 25. 5. c. 29. 4. 16. and other texts. Yea it is a Maxime under the Gospel as wel as under the Law, That a right hand must be cut off, and a right eye pulled out, & any member (especially the corrupt Members of a Christian Church or State) destroyed by the Magistrate, rather then the whole body infe∣cted, endangered, destroyed, MAT. 5. 29. 30. c. 18. 8. MARK 9. 45. JOH. 11. 50, 51, 52. c. 18. 14. ROM. 5. 7, 8. GAL. 5. 12.

As therefore pious Kings and Magistrates under the Old Testament might lawfully cut off one or more Idolaters, Seducers, Blasphemers Apostates, to preserve the whole Church and State from destruction, infection, ruine, and avert Gods wrath,

DEUT. 7. 2. 4. c. 13. 7. 9, 10, 11. 15, 16, 17. NUM. 16. 26. c. 25. 4. to 14. So by like reason may Christian Kings, States, Magistrates under the Gospel off rotten Hereticks, Seducers, Blasphemers, and the like putred Members from the body of their Churches and States by capital punishments, to ward off Gods Judgements from the rest; as wel as Traytors, Murtherers, Theeves, and other Malefactors, as the fore∣quoted texts, together with the 1 COR. 5. 6, 7. 13. ROM. 13. 3. 4. fully evi∣dence.

But lest this should not fully satisfie, I shal next proceed to Arguments drawn* 1.55 from the New Testament only, wherein I shal thus argue in the sixth place.

Magistrates, Kings, Rulers, and the Higher powers under the Gospel it self

are ordained, continued by God and men for this very end among others, to be a terror to evil doers and workers; to be Gods Ministers, Avengers to execute wrath upon them that do evil, and not to bear the sword in vain, being sent FOR THE PUNISHMENT OF EVIL DOERS: Nay, Christians themselves are to obey, submit unto them, and injoyned to pray for them, that under them they may live a peaceable life IN ALL GODLINESSE and HONESTY, they being the Ministers of God for their good,

ROM. 13. 1. to 6. 1 PET. 2. 13, 14. TIT. 3. 1. 1 TIM. 2. 1, 2, 3. Yea Christ himself com∣mands

his disciples when they should be brought before them, nay SCOURGED, KILLED and PUT TO DEATH BY THEM, not to dispute their power, as some do now, but to submit unto it (as he did to Pilates) MAT. 10. 17, 18. 21. LUK. 22. 12. 17. JOHN. 16. 2, 3. Upon which grounds, Paul being brought before Festus, Felix, & Agrippa, and accused by the Jews of HERESY, stirring up of sedition among the Jews throughout the world, teaching against the Law, and defiling the Temple, justified himself, and denyed these accusations, but demurred not to their Jurisdiction; using this notable speech, ACT. 25. 10.

IF I BE AN OFFENDOR, OR HAVE COM∣MITTED ANY THING VVORTHY OF DEATH, IREFUSE NOT TO DYE: BUT IF THERE BE NONE OF THESE

THINGS VVHEREOF THEY ACCUSE ME, NOMAN MAY DE∣LIVER VNTO THEM, I APPEAL VNTO CAESAR: Where Paul appeals not from, but to the Supream Civil Magistrate from the Jews, e∣ven in a case of Religion, yea of Heresie, Schism, Superstition, as it was then accounted; not refusing to dye, IF HE HAD DONE ANY THING VVORTHY OF DEATH, and were guilty of this charge.

Therefore by these Gospel Texts and Presidents, Christian Magistrates, Kings, Rulers, and the Higher Powers under the Gospel, have right to inflict corporal, pecuniary, and capital Punishments upon notorious dange∣rous Idolaters, Apostates, Hereticks, Blasphemers, False Teachers, and obstinate Schismaticks, who are evil doers in the highest degree, dishonoring and blaspheming God, undermining Religion, subverting the faith of many, bringing upon themselves and others swift damnation; di∣sturbing the Peace, Order, Doctrins of the Church, and bringing down Gods Wrath, Judgements on the Churches, States, Kingdoms wherein they live, and destroy the very stock and faith of Christ as much as in them lies, Rom. 16. 17, 18. Gal. 5. 19, 20, 21. Phil. 3. 2, Mat. 7. 15. cap. 23. 14. 26. 27. 28. Acts 20. 29, 30. 1 Tim. 4. 1, 2. 2 Tim. 2. 17, 18. Tit. 3. 10, 11. 2 Pet. 2. 1, 2▪ 3. Rom. 1. 18. to the end. Revel. 2. 15. to 24. 1 Cor. 5. 6, 7. 13. Heb. 12. 15.

I suppose our Oppositers are not so impudent to deny, but that Christian Princes, States, Magistrates under the Gospel may punish Traytors, Murderers, Theeves, Witches, and other Idolaters, with corporal and capital punishments, because they are evill doers; even by vertue of the forecited Texts; then by the self same reason they must likewise punish all obstinate seducing Hereticks, Blasphemers, Schismaticks &c. with the self-same punishments, who are guilty of High Treason and Blasphemy against God himself, the Father, Son, Spirit, Gospel, Christian Faith; Destroyers, Murderers of mens very souls; and greater disturbers of the States and Churches wherein they live, then any Theeves, Felons, Witches. Can any rational Christian think, that God would so severely punish Idolaters, Blasphemers, and seducing Prophets under the Law with inexorable death; and yet let them and Hereticks scape unpunished under the Gospel,* 1.56 there being no variablenesse nor shadow of turning in him? That he would appoint Magistrates to punish only the smallest offences be∣tween man and man, and not to correct and punish the most heinous offences and Treasons against himself, being his own * 1.57 Avengers, Ministers, Vicegerents? Would it not be deemed a grand absurdity in earthly Kings and Princes to give their Judges power only to enquire of, and punish offences against their Sub∣jects, but not at all to enquire after, or punish Treasons, Conspiracies, and Rebellions against their own Persons, Crowns, Kingdoms? and shall wee deem the most wise and just God guilty of such a Solecism? Doubtless, as God himself under the Old Testament commanded Idolaters, Blasphemers, Sedu∣cing Prophets, and Achan himself to be stoned to death by all Israel, and after that burnt with fire, for breaking his covenant, and medling with the accursed thing; and thereby troubling and bringing Gods wrath upon all Israel, so as they fled and fell before the men of Ai; Josh. 7. 25. 27. So by the like reason, justice,

equity, commands Christian Princes, Magistrates and people under the Gospell, to punish obstinate Heretickes, Idolaters, Blasphemers, False Teachers, and pernicious Schismaticks, who dishonor his name, despite his Spirit, subvert his Truth, corrupt, seduce and destroy others, trouble the States and Churches wherein they live, and bring Gods wrath upon them, with like capital punishments, when milder remedies wil not prevail; and these recited Texts wil be a sufficient Commission to justifie such their proceedings; as all the subsequent Authors as wel ancient as modern, Protestants as Papists, assert.

My seventh Argument shal be from our Saviors own words Math. 12. 3••, 32.* 1.58 Whosoever speaketh a word against the son of man it shal be forgiven him, but whosoever speaketh against the Holy Ghost, and the BLASPHEMY a∣gainst the Holy Ghost, SHAL NOT BE FORGIVEN IN THIS WORLD, nor in the World to come. I have formerly proved from Levit. 24. 10. to 17. and other Texts▪ That Blasphemy was to be punished with death by the Civil Powers under the Law: Our Savior by this Expression; Shall not be forgiven in this World (which cannot be thought superfluous) implies, if not asserts, That Blasphemy against the Holy Ghost should be thus punished by Christian Magistrates under the Gospel even in this world: whence some conceive S. John in his first Epistle c. 5. v. 16. phraseth it, in this respect among others: A sin ƲNTO DEATH: that is▪ a sin to be punished with temporal, as wel as eternal death. And that our Saviors words: Shal not be forgiven him, neither in this world &c. imply, that the Christian Magistrates must not pardon such Blasphemy, but punish it with death in this world; as is clear by the next words, Neither in the world to come. So as the plain sense of these words is: That Blasphemy and speaking of words against the Holy Ghost shall not bee for∣given by the Magistrates, nor Ministers, but punished by temporal death, and * 1.59 delivery over to Satan, (the case of Hymenaeus and Alexander in part) in this world: nor yet pardoned by God, but punished by him with eternall death in the world to come. Which being the soundest Exposition of these Words in learned mens opinions: (which no ways prove a Popish Purga∣tory, as the Papists dream) will sufficiently warrant the punishment of such Blasphemy by the Christian Magistrate, even with death, under the Gospel, as wel as under the Law.

My eighth Argument is drawne from Hebrewes 10. 26. to 31. For if* 1.60 wee sinne wilfully after wee have received the knowledge of the Truth, there remaineth no more sacrifice for sinne; but a certaine fearefull looking for of Judgement and fiery Indignation, which shall devoure the Adversary. Hee that despised Moses Law DYED WITHOUT MERCY under two or three witnesses (and that in case of Ido∣latry, Apostacy, and Blasphemy, to which this Text relates, Deu∣tronomy 13. Verse 6, 7, 8, 9. Chap. 17. 8, 9, 10. Leviticus 24. Verse 10. to 17.) OF HOW MƲCH SORER PƲNISH∣MENT suppose yee SHALL HE BE THOƲGHT WORTHY, Who hath TRODEN ƲNDER FOOT the Sonne

of God, and hath counted the blood of the Covenant, where with he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace? For we know him that hath said, Vengeance is mine, I wil recompence saith the Lord: And again; The Lord wil judge his people. It is a fearful thing to fall into the hands of the living God. From this text (as likewise from Heb. 2. 1, 2. and cap. 6. 1. to 9. which are in some sort paralelled with it) it is most apparent:

First, that the sins of Apostacy, Blasphemy, Heresy, contempt of Christ and his blood, and despiting of his Spirit, by Christians, are far more heinous, great, and more unpardonable under the Gospel then they were under the Law.

Secondly, that they are worthy of much sorer punishment under the Gospel, then under the Law: Wherefore since those who were guilty of them and despised Moses Law dyed without mercy (by the hand of the Magistrate and people) under two or three witnesses under the Law; those who are guilty of them under the Gospel, deserving much sorer punishment, may likewise be put to death by the Christian Magistrate without mercy, and punished with more severe temporal pu∣nishments then any were under the Law; because their sin is more hainous, and de∣serves much sorer punishment, as the text expresly resolves; which I wish our Op∣posites, and all Christian States, Magistrates would seriously consider, who deem the times of the Gospel times of greater indulgence, connivance, and mercy towards such capital Transgressors, then the times of the Law.

Thirdly, that if Magistrates and others neglect, or refuse to punish such enormi∣ous Transgressors under the Gospel, God himself wil take vengeance on, judge, and recompence them, and they shal fall into the hands of the living God; which is a more fearful thing then to fall into the hand of men.

Now if any should hence infer (as our Opposites do) that such must be left* 1.61 wholy to the hands, judgement and vengeance of God himself, who reserves such for his own Tribunal, and hath exempted them from the inferior Magistrates Ju∣risdiction by this text.

I answer, that the text wil warrant no such inference: For first, it is but a bare* 1.62 recital of Gods own Words in the Old Testament, Deut. 32. 35. 39, 40, 41, 42, 43. Now in the Old Testament, the vengeance, punishment inflicted by God himself upon Apostates, Idolaters, as on the Israelites, Midianites, Canaanites, and others, did not exclude but include the Temporal Magistrates Censures, and the use of secondary Instruments; as is most apparent by Exod. 32. 26. to the end; Where Moses SLEW about three thousand men for worshipping the Golden calf, and yet God plagued the people for the same sinn too: and Numb. 25. 3. to 16. Where Moses for the sin of Peor hanged up the heads of the people before the Lord against the Sun; the Judges of Israel slew every one his men that were joyned unto Baal Peor, and Phineas slew Zimri and Cozbi with a Javelin; and yet God himself at the same time slew twenty four thousand more of the people with the Plague for the same sin. And by Josh. chap. 9. to 13. and Acts 13. 19. Where God himself useth the Israelites to destroy his enemies the Canaanites, and other Idolatrous Nations. Therefore this sentence under the New Testament, Vengeance is mine, &c. no more exempts such Malefactors, as the text speaks of, from the capital punish∣ments of the Magistrates and others, under the Gospel, then it did under the Law.

Secondly, The Gospel informs us, Rom. 13. 4. That every Christian Ruler

and Magistrate, is the Minister of God, and his REVENGER, to execute wrath upon him that doth evil: And their Vengeance and Judgement is not their own but Gods, on whose Tribunal they sit, and whose Person they represent, as is evident by Deut. 1. 17. Ye shal not respect persons in Judgement, for THE JUDGEMENT IS GODS. 2 Chron. 19. 6. And Jehoshaphat said to the Judges, take heed what ye do; for ye iudge not for men, but FOR THE LORD, who is with you in the Judgement. Prov. 29. 26. Many seek the face of a Ruler, but every mans Judgement COMETH FROM THE LORD. 2 Chron. 9. 8. Blessed be the Lord thy God which delighted in thee, to set thee ON HIS THRONE to be KING FOR THE LORD THY GOD, because the Lord loved Israel, therefore made he thee King over them, to do Justice and Judgment. Prov. 8. 15. By me Kings reign, and Princes DE∣CREE JUSTICE. And Dan. 4. 24. The most high RULETH IN THE KINGDOM OF MEN, and giveth it to whomsoever he will: As God and Christ are said to preach the Gospel in and by the Ministers of it; as our Antagonists themselves wil grant: So they are likewise said to execute wrath and vengeance in and by the Magistrates. Therefore this fond Objection (whereon our Opposites much insist) must needs evaporate into smoak; and this Text re∣main an unanswerable proof for the Christian Magistrates power to punish Apo∣states, Hereticks, Blasphemers, Contemners of Christ, his blood, his Covenant, and the Spirit of Grace, with more grievous corporal and capital punishments under the Gospel, then under the Law.

My ninth Argument shal be from the 2 Pet. 2. 1. to 14. But there were false Prophets also among the people, even as there shal be false Teachers among you,* 1.63 who privily shal bring in DAMNABLE HERESIES, even denying the Lord that bought them; and shall BRING UPON THEMSELVES SWIFT DESTRUCTION. And many shal follow their pernicious ways, by reason of whom the way of truth shal be evil spoken off. And through covetousnesse shal they with fained words make merchandize of you; whose judge∣ment now of a long time lingreth not, and their damnation slumbreth not: For if God spared not the Angels that sinned, but cast them down into hell, and delivered them into chains of darknesse, to be reserved unto Judgement: And spared not the old World, but saved Noah the eight person, a preacher of righteousnesse, bring∣ing in the Flood upon the world of the ungodly: And turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an en∣sample unto those that after should live ungodly, &c. The Lord knoweth how to deli∣ver the godly out of temptations, and to reserve the unjust unto the day of Judgment to be punished; But chiefly them that walk after the flesh in the lust of uncleannesse, and despise government; presumptuous are they, self-willed, they are not affraid to speak evill of dignities: Whereas Angels, which are greater in power and might, bring not rayling accusations against them before the Lord: But these, as natu∣ral bruite beasts, made to be taken and destroyed, speak evil of the things they un∣derstand not, and shal utterly perish in their own corruption: And shal receive the reward of unrighteousnesse, &c. The very same expressions in substance, if not in words, we have repeated in Jude, v. 4. to 23.

From these considerable texts I shal Observe:

• First, That False Teachers under the New Testament are in the same rank and condition as false Prophets under the Old; therefore liable to the like Capi∣tal Punishment under the Gospel, as false Prophets under the Law, which I have formerly proved.
• Secondly, That these False Teachers shal privily (at first, but more openly after∣wards) bring in Damnable Heresies; or as the Greek phrase renders it, Heresies of Perdition or Destruction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Heresies deserving a Sentence of Destruction, because they bring Perdition to the souls and bodies of those who broach and embrace them, yea to the Churches, States wherein they are vented and tolerated, Rev. 2. 14 to 24.
• Thirdly, That such false Teache•••• shal bring upon themselves SWIFT DE∣STRUCTION; The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we English Destruction; is oft times in the New Testament ••ied for the cutting off or destruction of a mans person by a violent and unnaturall death, by men or other creatures, through the just Judgement of God▪ a•• Luk▪ 17. 27. 29. The flood came and destroyed them all; It rained fir•…•… heaven and destroyed them all: 1 Cor. 10. 9. They were 〈…〉〈…〉 Matth. 21. 41. He wil miserably destroy those wicked 〈…〉〈…〉 Barrabas and destroy Jesus: And some∣times for a j•…•… way of Censure: as Jam. 4. 12. There is one Law-giver who 〈…〉〈…〉 save, and to DESTROY: Matth. 10. 28. Fear him who is able 〈…〉〈…〉 both soul and body in hell. From this ac∣ception of the word 〈…〉〈…〉 destroy, in the New Testament, I conceive the meaning of Peter 〈…〉〈…〉 false Teachers who bring in damnable and destructive Heresies •…•…n themselves (by these their Heresies when detected) SW•…•…JCTION, in a two-fold sense: First, from the Christian) 〈…〉〈…〉 out of zeal to God and the peoples souls whom they would seduce, shall 〈…〉〈…〉 proceed against, and destroy their persons with capital punishments: Secondly, From God himself in mans default, who by some exemplary Judgments wil destroy their persons here, yea their souls and bodies in hel for ever hereafter: 2 Thes. 1. 8, 9.
• Fourthly, That such false Teachers Destruction by the Magistrate, cannot be cal∣led Persecution, no more then a Traytors or Murderers, because they bring it upon themselves by their Damnable Heresies, and obstinate perseverance in them.
• Fifthly,

  That many shal (in the last times) follow the ways and damnable Heresies of False Teachers:

  and therefore it is no wonder that such multitudes follow after such seducing New-Lights and false Teachers now.
• Sixthly,

  That by reason of these false Teachers calumnies and Heresies, the very way of truth shall be evil spoken of, and cryed down among their followers;

  as now it is more then ever in our memory by New-Lights and Sectaries; who stile all others but themselves; * 1.64 The carnal and Antichristian Church; The Clergy▪Antichristian, &c. and themselves; The Saincts; The Faithful; Gods peculiar Portion, the anointed ones &c.
• Seventhly, That false▪ Teachers are for the most part exceeding covetous, and

  make Merchandise of mens souls.

• Eighthly, That they are very Lascivious,

  and usually walk after the flesh in the lust of uncleanness,

  as * 1.65 many of our Anabaptists, and Dippers of naked women,

• both in the night and day time, proclaim themselves to be.
• Ninthly,

  That they are presumptuous, self-willed, despise Government, speak evil of dignities, and bring rayling accusations against them;

  never so really ve∣rified as by our false Teachers, * 1.66 Separatists, Anabaptists, and New-Lights at this present, who despise and speak against all Church-government in a most presum∣ptuous manner; speaking evil and bringing rayling accusations against our Parlia∣ment, Assembly, Magistrates, Ministers, Church, Laws, Covenant, Directory; and what not, both in Press and Pulpit.
• Tenthly,

  That these false Teachers damnation and their followers judgment now of a long time lingreth not, and their damnation slumbreth not: and that these as natural bruite beasts, made to be taken and destroyed, shal utterly pe∣rish in their own corruption, and receive the reward of unrighteousness at the last,

  either from the hands of the Christian Magistrate, who justly may, yea ought to destroy and cut off such with the Sword of Justice, or else by the aven∣ging hand of that just God, who spared not the Angels that sinned, but cast them down to hel: drowned the Old World with a Flood, and turned the Cities of Sodom and Gomorrah into ashes; who is as just, as severe now as ever.

If any hence Object from Vers. 9. That the Christian Magistrate hath no autho∣rity* 1.67 to punish such false Teachers who bring in damnable Heresies, &c. because God reserves the wicked to the day of Judgment to be punished.

I Answer, that the Argument holds not.

First, Because God forbearing his own immediate punishing of men till the* 1.68 day of Judgement, is no supersedeas to the Magistrates punishment of them here: for then no kind of impenitent Malefactors should be punished by the Ma∣gistrates in this life, because God reserves his own punishing of them till the day of Judgement: So that this position, if admitted, would wholy take away the Civil Christian Magistrates Judicatory & Power, contrary to Rom. 13. 4. and 1 Pet. 2. 13, 14. and condemn Gods proceedings against Idolaters, &c. in the O. Testament.

Secondly, Because Gods own punishing of such here with Plagues and other temporal punishments, no wayes impeacheth nor hindreth the executions of the Magistrates Censures on them; as I have formerly proved.

Thirdly, The Apostle here informs us; that such mens damnation slumbreth not, and their Judgment lingreth not, and that they bring upon themselves swift de∣struction: Therefore their punishment is not always to be respited to the generall day of Judgment, but to be executed speedily on them here.

Fourthly, The reserving such to the day of Iudgment to be punished, is not to be understood here of the general day of Judgment to come hereafter; but of the day of their particular Judgment here; as is clear by the preceding Verses; The day of Judgment to the Old World was the day when God brought the Flood upon them; the day of Judgment to Sodom and Gomorrah, was the day God turned them into ashes, and condemned them with an overthrow: and the day here meant to which God reserves such Fals Teachers, is the day wherein he bringeth swift destruction upon them by the Magistrates Sword of Justice, or his own im∣mediate Judgments; not the general day of Judgment; for then their destructi∣on so long deferred, would not be swift, and their Judgment and Damnation would justly be said to linger, to slumber, contrary to the Text▪

Fifthly, Admit it meant of the general day of Judgement, yet God reserves not False Teachers and damnable Hereticks till that day to be punished with eternal damnation and destruction, but where Magistrates neglect to punish them with temporal damnation and destruction, which through Gods blessing might be a means to free them from eternal. So that this Text duly considered, is in my apprehension a sufficient warrant and commission for all Christian Ma∣gistrates under the Gospel, speedily to punish all fals Teachers, who privately or openly bring in damnable Heresies with swift destruction, and capitall cen∣sures inflicted by them upon conviction, in a way of Justice.

My ninth Argument is this:

Hereticks, False Teachers, Seducers, and obstinate Schismaticks are stiled, not* 1.69 only in the Old but New Testament, Foxes, litle foxes, Wolves in sheeps clothing, ravenous, grievous Wolves who spoil and devour the Flock; yea, Theeves and Robbers, who come only to steal, kil, and destroy Christs sheep, and the like. Cant. 2. 15. Math. 7. 15. John 10. 8. to 14. Acts 20. 29, 30. And not only Ministers, but likewise godly Ma∣gistrates are the Shepherds and Pastors of Christs flock, to preserve, de∣fend them from, and chase away, take, and if need be, destroy and kil these Foxes, Wolves, Theeves, Robbers, 2 Chron. 18. 16. Psa. 78. 76. 71, 72, Isa. 49. 23. Cant. 2. 15. 1 Tim. 2. 2.

As therefore Shepherds lawfully may and ought to drive away Foxes, Wolves, Theeves, Lyons, Bears, and other beasts of prey from their sheepfolds, and take and kil them too, for the preservation of their flocks, as David did kil the Lyon and the Bear that devoured his Fathers sheep, 1 Sam. 17. 34, 35, 36. Cant. 2. 15. Jer 31. 4. John 10. 12, 13. So doubtlesse godly Christian Magi∣strates and Shepherds under the Gospel, may, yea ought to chase away and banish these pernicious Foxes, these ravenous grievous Wolves, Bears, Lyons, Theeves which devour their flocks, and apprehend and kil them too where they see just cause, to preserve Christs sheep from being devoured, and his flock from being destroyed by them: These very Titles wherewith the Scripture brands them, being a * 1.70 sufficient warrant for such proceedings. We read Exod. 21. 28, 29. If an Ox gore a man or woman, that they dye, then the Ox shal be surely stoned, and the owner quit: But if the Ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or woman, the Ox shal be stoned, and the OWNER ALSO SHAL BE PUT TO DEATH. Certainly if an Ox that kils the body but of one man or woman with his horn must thus be stoned to death, and his owner too, for not restraining him, if he formerly used pushing; then much more may seducing Hereticks. False Teachers, Blasphemers, Schismaticks, who gore the souls of hundreds to death, and those Magistrates who willingly countenance and keep them not in by Laws and Punishments from goring the souls of others that they dye, be punished, and put to death.

My tenth Argument shal be this: The Apostle informes us Gal. 5. 19, 20.* 1.71 That Idolatry, Schisms, Heresies are works of the flesh, not Spirit; and couples them with Witchcrafts and Murders; adding, that those who do such things shal not inherit the Kingdom of God: Yea he informes us Rom. 1. 32. That those

who commit such things ARE WORTHY OF DEATH. And 1 Tim. 1. 9, 10. The Law is not made for the righteous man (that is, to restrain and punish him) but for the lawlesse and disobedient, for the ungodly and for sin∣ners, for the unholy and prophane, for murderers of Fathers and murderers of Mothers, for man-slayers, &c. and ANY OTHER THING CON∣TRARY TO SOUND DOCTRINE: Whereas against the fruits of the Spirit there is no Law, Gal. 5. 22, 23. that is to punish them, or any Christians for them. Whence I thus argue.

If Heresies, Idolatry, Schisms, & Blasphemies too, (as Christ resolves Mat. 15. 19, Mar. 2. 22.) be works of the flesh, not Spirit, as wel as Witchcraft, Murders, deserving death as wel as they; and the Law of God is made for the punishment of the disobedient, ungodly, unholy, and prophane, and whatsoever is contrary to sound doctrine, as wel as for Murderers of Fathers and Mothers, and Man-slayers; then the Christi∣an Magistrate under the Gospel, when he sees just cause, may and ought by the Law of God to punish men with corporal, and capital punish∣ments for Heresies, Idolatry, Blasphemies, and dangerous Schismes, being works of the flesh, as well as for Murther, Witchcraft; and such as murther and destroy mens souls, as wel as those who only mur∣ther their bodies; since no reason can be rendred out of Scripture, why they should punish some works of the flesh only, and not others.

But the Supposition is true, and ratified by the forecited texts.

Ergo, the Sequel cannot be gainsaid, but must be granted.* 1.72

If * 1.73 any Object, That the Subjects of Christs Kingdom are a spiritual people, born of the Spirit, and therefore without the reach of any outward force, and be∣yond not only the power, but cognizance of the Magistrate & secular powers, which are but a carnal and worldly Institution.

I answer, First, that the Heresies, Errors, Schisms, Blasphemies of such as are pretended to be a spiritual people and Subjects of Christs Kingdom, born of* 1.74 the Spirit, are meerly carnal and works of the flesh, not Spirit, as Paul expres∣ly resolves; therefore admit the Magistrate and secular power to be but a car∣nal Ordinance, they are yet within the reach and cognizance both of their pow∣er and censure, as well as Treasons, Murthers and other Felonies of such Saints and spiritual people.

Secondly, The Argument is but a meer fallacy: Flesh and blood and the Civil Magistrate hath nothing to do with them that are born of the Spirit, in things of the Spirit. Ergo, It hath nothing to do with them in the fruits and works of their flesh, which deserve both punishment and censure.

Thirdly, This Objection casts a scandal & reproach upon Magistrates and their Authority, in calling them, the power of the world, flesh and blood, a car••••l Ordi∣nance, outward and secular power; as if they were not Gods Ordinance, as wel as Ministers of the Word, for the good of men, and punishment of all Male∣factors, as wel Saints as others, as is resolved Row. 13. 1. to 6.

Fourthly, It is a meer Popish Argument used by the Pope and Popish Cler∣gy in former times to exempt themselves from all secular power, abusing that text of 1 Cor. 2. 15. But he that is spiritual judgeth all thing••; yet hee himself

is judged of no man: (which I wonder Mr Dell forgot to quote;) as those who now object it may read at large in Antiqu. Ecclesiae Brit. p. 245. and sundry Popish Authors De Immunitate et Exemptione Clericorum. So that these New-Lights who pretend themselves most opposite to Popery, do but in truth re∣vive it among us in an higher degree then ever, by giving to all those they please to stile Saints, spiritual people, or the faithful, the very same, yea a greater ex∣emption from the civil Magistrates power, then ever the Papists gave unto their Clergy only, and no others.

My eleventh Argument is this:* 1.75

Private Christians are strictly and frequently enjoyned to beware of, avoyde, turn away from, and not to receive, or admit into their houses, any Hereticks, Apostates, Schismaticks, or false Teachers: Matth. 7. 15. Rom. 16. 17, 18. Phil. 3. 2. 2 Tim. 2. 16. 17. c. 3. 5, 6. c. 4. 15. 2 Pet. c. 3. 17. 2 John 10. 11. Yea when and where there were no Christian Magistrates to restrain and punish them, the Apostles them∣selves delivered them unto Satan, 1 Tim. 1. 19, 20. Wished * 1.76 that they were even cut off for troubling the Church, Gal. 5. 12. Willed Mini∣sters to stop their mouthes, rebuke them sharply, and after the first and se∣cond admonition to reject; because they subverted whole houses, and over∣threw the faith of many, Tit. 1. 11. 13. c. 3. 10, 11. 2 Pet. 2. 1, 2. 2 Tim. 2. 18. And the Churches of Pergamus, Thyatira, and the Angels of them, when they had no Christian Magistrates, are particularly blamed by God, for suffering such who held the doctrine of Baalam and of the Nicholai∣tans which Christ hated: and for SUFFERING that woman. Jezebel, who called her self a Prophetesse, to teach and seduce his servants to commit fornication and to eat things sacrificed unto Idols. Threat∣ning to cast her, and those that committed fornication with her, into great tribulation, unlesse they repented; Yea, saying, I WIL KIL HER CHILDREN WITH DEATH; and all the Churches shal know, that I am he which searcheth the reins and heart; and I wil give unto every of you according to your works, Rom. 2. 14. to 24.

Therefore when and where there are Christian Magistrates; they may and must by like reason, expel, reject, banish such out of their Domini∣ons; not admit them into their territories; cut them off for troubling the Church: stop their mouthes; and not suffer them to teach and se∣duce their people: yea, kil them and their children (where there is just cause) with death: since Christ himself threatens to do it (not only immediately by himself, but also mediately by the Magistrates, who are his Ministers, Avengers, and must not bear the Sword in vain, but punish such evil doers with it, Rom. 13. 3, 4.) and to render to them according to their works.

The Argument holds undeniably, because Christian Princes and Magistrates are the Nursing fathers of the Church, to defend, protect it against these Se∣ducers and devouring wolves, to preserve the peace, the unity of it, and the purity of Doctrine and worship in it, as the Scripture warrants, and Divines have ever asserted in all ages of the Church, til some New-Lights and Sectaries

of late opposed it in others, to procure impunity to themselves, to vent their Er∣rors without controle.

My twelfth Argument shal be deduced from these following Gospel Texts,* 1.77 Luke 19. 27. Where Christ, after the Parable of the Talents, concludes thus: But those mine Enemies that would not that I should reign over them, bring hither AND SLAY THEM BEFORE MY FACE. Christ doth not slay them im∣mediately himself, but the Magistrates who are his Ministers; servants * 1.78 revengers; they are to bring and slay them before his face, for their Treason and Rebellion a∣gainst him. Mat. 21. 33. to 44. Mark 12. 1. to 12. Luke 20. 9, to 19. Where the Lord of the Vineyard, who let it out to husbandmen; who stoned his servants and killed his Son, when he cometh; he wil miserably DESTROY those wicked men and let out his Vineyard to other husbandmen, which shal render him the fruits in due season; (which Parable was experimentably verified in the destruction of Jeru∣salem and the Jews by the Romans.) And it is added: Whosoever shal fall on this stone (Christ) shal be broken; but on whomsoever it shal fal, IT SHAL GRIND HIM TO POWDER. Mat. 22. 2. to 8. The Kingdom of Heaven is like unto a certain King which made a marriage for his son; and sent his ser∣vants to cal them that were bidden to the wedding, but they would not come, &c. And the remnant took his servants, and intreated them spitefully, and slew them: But when the King heard thereof, he was wroth, and sent forth his armies, and DE∣STROYED THOSE MURDERERS, and burnt up their City: Really veri∣fied in the Jews too. To which I shal subjoyn Rev. 11. 17, 18. We give thee thanks, O Lord God Almighty, which art, and wast, and art to come, because thou hast taken unto thee thy great power, and hast reigned: And the time is come thou shouldest DESTROY THEM WHICH CORRUPT THE EARTH. Compared with Rev. 17. 5. 16. where it is thus prophecyed of the destruction of the whore of Babylon the great, the mother of fornications, & abominations of the earth. The ten horns which thou sawst upon the beast (w^ch are 10. Kings) these shal hate the whore, and make her desolate and naked, and SHAL EAT HER FLESH & BURN HER WITH FIRE; for God hath put it into their hearts TO FULFIL HIS WIL. And Rev. 19. 19, 20, 21. And I saw the beast, and the Kings of the earth, and their armies gathered together to make war against him that sate on the horse: And the beast was taken, and with him the false prophet, that wrought miracles before him, with which he deceived them that had received the mark of the beast, & them that worshipped his image. These both were cast into A LAKE WHICH BURNETH WITH FIRE & BRIMSTONE. And the remnant WERE SLAIN WITH THE SWORD of him that sate upon the horse, which sword proceeded out of his mouth: and all the fouls were filled with their flesh. From all these Parabolical Expressions in the New Testament it self, of things to be acted by God the Father, by Jesus Christ himself & his servants (the Magistrates) under the Gospel, I shal draw these Conclusions necessarily flowing from them.

First, That God the Father and Jesus Christ are altogether as rigorous and severe (if not far more ridged and mercilesse) against their professed Enemies, Antichristian Opposers, Persecuters, and false Prophets under the Gospel, as they were under the Law, which these Texts, together with Heb. 2. 1, 2. and c. 10. 26. to 32. and Rev. 6. 10. to the end; undeniably manifest.

Secondly, That such as those shall be punished with capital and corporal pu∣nishments even under the Gospel by Christ his Ministers, Soldiers, Revengers, who bear his Sword; (who are principally, orthodox Christian Kings and Magistrates) as these several expressions manifest; Slay them before my face▪ He will miserably destroy these wicked men, and murderers, burn up their City, grind them to powder; thou shalt destroy them which corrupt the earth: The ten hornes shal make the whore desolate and naked, and shal eat her flesh and burn her with fier; And the beast and false prophet were taken and cast into a lake which burneth with fier and brimstone (the ground of the ancient Writ De Haere∣tico comburendo, and of burning Hereticks;) and the rest were slain with the sword, and all the fouls were filled with their flesh.

If any Object, * 1.79 that the sword wherewith those last are said to be slain, is no∣thing* 1.80 else but the sword of the Spirit and preaching of the Word; because it is said, that this sword proceeded out of the mouth of him that sate upon the horse: which they further confirm by Isa. 11. 4. He shal smite the earth with the rod of his mouth, and by the breath of his lips shal he slay the wicked: 2 Thes. 2. 3. And then shal that wicked one be revealed whom the Lord shal consume with the Spirit of his mouth, and destroy with the brightnesse of his comming; concluding hence, That God doth all by the power of his Word, even his punishments and destructions he executes by the Word.

I answer: That the Sword proceeding out of the mouth of him that sate upon* 1.81 the horse, in this Text; is not the meer preaching of the Word and Gospel, as is pretended; but Christs denouncing of Sentence, of Judgement, and execu∣ting the same upon them, not as a Preacher, but as a Judge: this is clear by Rev. 17. 2. Come hither and I wil shew thee the Judgment of the great whore &c. Rev. 18. 8. Shee shall bee utterly burnt with fier, for strong is the Lord who JƲDGETH her: Rev. 16. 21, 22. Rejoyce over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her. And a mighty An∣gel took up a stone like a great milstone, and cast it into the sea, saying; Thus with violence shal the great City Babylon be thrown down, and shal be found no more at all &c. Rev. 20. 1, 2, 4, 5. I heard a voyce of much people in heaven, saying; Allelujah, salvation, honor, and power unto the Lord our God (That SAT ON THE THRONE as a Judge,) For true and righteous are his JƲDGEMENTS; for he hath JƲDGED the great where, which did corrupt the earth with her fornications, and hath avenged the blood of his Saints at her hands &c. It follows (in the very next words to those objected) And I saw an Angel come down from heaven, having the key of the bottomlesse pit, and a great chain in his hand: And he layd hold on the Dragon, the old serpent, which is the Devil and Satan, and bound him a thousand years; and cast him into the bottomlesse pit, and shut him up &c. And I saw THRONES and they sate upon them, and JUDGEMENT was given unto them, &c. And Verse 10, 11, 12, &c. And the Devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false Prophet are, and shal be tor∣mented day and night, for ever and ever. And I saw a great white Throne, and him that sate on it &c. And I saw the dead smal and great stand before God: And I saw the Books opened; and the dead were judged out of those things which were

written in the Books, according to their works &c. By all which it is undeniable, that the sword of the mouth wherewith those were slain; was only Christs Sen∣tence of Judgement and Execution passed upon the whore, the false Prophet, beast, &c. by himself, sitting as a Judge, or King upon his Throne of Judgment, and his executioners; not the preaching of the Word by himself or his Mi∣nisters, as a Prophet preaching out of a Pulpit: And in this sense Judges and Magi∣strates when they passe sentence of death upon Traytors, Rebels, or other Capital Malefactors, are, and may properly be said, to slay them with the breath of their lips, with the sword that goeth out of their mouth: because this their sentence makes them liable to death, and brings death upon them by the hand of the Exe∣cutioner, who hath no power to slay or behead them, but only by the Judges sen∣tence, the original cause of their execution. And in this sense are the other obje∣cted Texts to be taken, By the breath of his mouth shal he slay the wiched: Not by the preaching of the Word and Gospel, as Mr Dell mistakes it:

but by pas∣sing, inflicting a sentence of Death and Destruction upon them as a Judge, sit∣ting upon his Throne:

In which relation, the Christian Magistrates, rather the•• the Ministers, are his Vicegerents, to whom he hath delegated the condemning and executing power of capital Malefactors of all sorts, Rom. 13. 2, 3, 4. 1 Pet. 2. 13, 14. Hence Rev. 17. 10. The ten horns (interpreted to be ten Kings v. 12.) are those that shal hate the whore, and make her desolate and naked, and eat her flesh, and burn her with fier; and the Army of him that sate on the Throne are said, to take the beast and false prophet, and cast them into a lake of fire and brim∣stone. From these Texts therefore Christian Princes and Magistrates have suffici∣ent warrant to punish Apostates, Hereticks, False Teachers, Blasphemers, and o∣ther open Enemies of God and his truth, with corporal and capital penalties under the Gospel, as wel as anciently under the Law.

Many other Arguments might be deduced from * 1.82 other Texts of Scripture to this purpose; but these, I trust, are sufficient to give satisfaction for the present.

I shal only add to these Arguments, the constant practise of many godly Emperors, Kings, States, who, in all ages, since they became Christian, have enacted Laws, and prescribed several pecuniary, corporal and capital Punishments, and sometimes banishment against Hereticks, false Teachers, obstinate Schismaticks, Apostates, and Blasphemers. To recite all their Laws at large, would swel this Pamphlet into a large Volume, I shal give you, for the most part, but an Epitome of the chiefest of them, which the studious may peruse at leisure in the Authors out of which I quote them.

I shal begin with Laws and Punishments only against Hereticks, Apostates, false Teachers, or obstinate Schismaticks, and then proceed to Laws, and Punishments against Blasphemy and Blasphemers.

a 1.83 Constantine the great (the first Christian Emperor)

banished the grand He∣retick Arrius and his six followers: burned his Books, commanding those who concealed them to be put to death; and protested he would banish all those who would not subscribe the Decrees of the Councel of Nice made against him. Af∣ter which he made a notable Edict against the Novatians, Valentinians, Marci∣anists, Paulians, Phrygians, with all other Hereticks and Schismaticks of his time: which being the first formal Law against Hereticks that I find, and very

ful and seasonable for our present time and Isle (wherein this Emperor was * 1.84 both born and crowned) I shal transscribe Verbatim out of b 1.85 Eusebius, who records it, and informs us of the good effects it then produced.

VICTOR CONSTANTINUS MAX. AƲG. HAERETICIS.

COgnoscite jam per legem quae a me sancita est, ô Novatiani, Valentiniani, Marcionistae, Pauliani, quique Cataphrygum nomen usurpatis, & omnes om∣nino, qui per conspirationes a vobis conflatas, haereses & sectas etiam atque etiam augere conamini: cognoscite inquam, quibus mendaciis vestrae doctrinae inanitas implicata teneatur, & quatenus pestiferis quibusdam venenis vest••d usque eo infi∣ciatur disciplina, vt per eam integri ac valentes ad morbum, vivi dutem ad sempi∣ternum interitum abstrahantur. O veritatis inimici, hostes vitae, internecionis authores & conciliarii, omnia apud vos veritati contraria, turpibus consentientia maleficiis ineptiis & commenticiis fabulis exultantia. Quibus certe mendacia strui∣tis, premitis insontes, fidelibus, veritatis lucem denegatis. Nam falsa visione et specie pietatis semper delinquentes, omnia contagione vestra contaminatis, conscientias integras & labe vacuas lethalibus plagis vulneratis: ipsum diem, poen•• dixerim, ho∣minum oculis adimitis. At quid attinet singula persequi, cum de vestris flagitiis, sicut eorum natura postulat dicere, neque temporis angustia, neque occupationes, quibus districti sumus, sinunt. Nam scelera vestra adeo grandia, adeo immensa sunt, adeo etiam turpia & omni crudelitate redundantia, ut dies integer ad ea explicanda non sufficeret; Imo vero ad hujusmodi rebus aures abducere, oculosque avertere con∣venit, ne singulorum explanatione syncera & incorrupta fidei nostrae professio com∣maculetur. Quid ergo? partiemurne ejusmodi malorum contagionem longius ser∣pere, praesertim cum longa dilatio faciat, ut sani ac valentes ea tanquam pestifero morbo inficiantur? Cur igitur non cum maxima celeritate ejusmodi pravitatis, ut ita dicam, radices animadversione & poena publica amputamus?

Atque quò ista vestrae pestis pernicies longius grassari impediatur, per hanc le∣gem mandamus, ne quis vestrûm posthac conventus cogere audeat. Et propterea* 2.1 etiam jubemus, vt universae aedes vestrae, in quibus congressus illos celebrare con∣suevistis, penitus evertantur, & haec cautio eò vim suam porrigat, vt non modo non in publicis, sed ne in privatis quidem aedisiciis, aut in locis ullis separatis, hujus vestrae superstitiosae amentiae factiones coeant: At verò quod multo praestabilius est, si qui vestrum verae & syncerae religionis curam habeant, ad Catholicam Ecclesiam revertantur, & ejus sanctitatis sint participes, per quam poterunt ad veritatem pervenire: fraudulenta vestrae perversae mentis astutia: hoc est, scelera∣ta & perdita Haereticorum & Scismaticorum seditio, omnino ab hac prospera tem∣porum nostrorum conditione sejungatur. Nostrae enim prosperae ac beatae vitae ra∣tioni, qua dei benificio frumiur, est admodum consentaneum, vt qui aetatem bona spe sustentatam degant, ab omni vago & caeco errore ad rectam viam, a tenebxis ad lucem, ab inscitia ad veritatem, a morte deni{que} ad salutem traducantur, ac quo pro∣visio haec in curandis erroribus robur & firmitatem sibi necessariam assequatur, mandavimus ut supra dictum est, ut omnia superstitionisvestrae loca, in quibus con∣venire soleatis, omnia dico haereticorum templa (si modo templa appellare convenit) sine recusatione aut controversia diruantur, et diruta abs{que} mora catholicae tradan∣tur ecclesiae: reliqua loca publico Reip. usui addicantur, ne ulla in posterum vobis

conventus celebrandi relinquatur faoultas. Sit igitur hoc ratum statumque ut post hunc diem in nullo loco vel publico, vel privato nefarii vestri conventus in unum coire audeant. The effects of this Decree are thus expressed by Euseb. in the next Ch.

Ad hunc modum occultae quasi latebrae & recessus eorum, qui alienam ab Eccle∣sia catholica doctrinam & opinionem tenebant, Imperatorio edicto evoluti patue∣runt; bestiae etiam immanes, quae hujus erant impietatis authores, exactae. Ex illis ver•• qui essent istorum impulsu in fraudem & errorem inducti, alii Imperatoris minis perterriti, fallaci & fucata specie in ecclesiam obrepere coeperunt, temporum condi∣tioni callide & dissimulanter cedentes; ac quoniam lex hominum libros perscrutari jusserat, tandem manifesto deprehensi fuerunt hi, qui vetitas & interdictas illas artes ad hommum perniciem comparatas consectati fuissent, qua de re omnibus ut dicitur opibus viribusque claborant, ut simulatione sibi salutem adipiscerentur; Alii forte ad spem, quae in deo Opt. Max. poni debet, verè & ex animo se transferre quos cum ecclesiarum praesides accurate internoscere studerent, alteros ovium pellibus ob∣tectos, adumbrata specie se insinuare conantes, procul amandarunt; alteros vero qui idem integra & incorrupta mente instituerent, ubi temporis longinquitate explo∣rando; de illis satis exquisite periculum fecissent, in multitudinem ascititiorum ascrip∣serunt. Hoc modo cum illis qui alienam ab ecclesia opinionem, & doctrinam seque∣bantur, actum est, alios autem, qui, dum in eorum dogmatum disciplina versabantur, nihil concepissent impietatis, sed scismaticorum culpa se temerè a communi Ecclesiae congregatione & frequentia sejunxissent, abiecta omni cunctatione in Ecclesiam re∣ceperynt. Hi igitur gregatim, tanquam ex colonia revertentes suam recuperarunt patriam, & Ecclesiam matrem agnoverunt. A qua diu aberrantes, cum gaudio & laetitia ad eam redierunt, membraque cōmunis corporis fuere in unum coagmentata, & concordiae quasi compagibus firme copulata; solaque catholica Dei Ecclesia in so coalescens, tum resplenduit, cum nusquam Gentium vel Haereticae vel Scismaticae factionis, vestigium reliquum quidem esset. Cujus praeclari facinoris causam, Im∣peratoris Deo (cui solus ex omnibus Imperatoribus qui aliquando extitissent curae erat) acceptam plane retulit.

This was the good effect of this Emperors Edict, a sufficient encouragement to others to imitate his Example, who

likewise c 2.2 suppressed the seditious tumults and attempts of Hereticks, by banishing them into remote parts, and punished the Jews with severe corporal punishments for their attempts against Christians and Christian Religion, and endeavoring to repair the Temple at Jerusalem.

The d 2.3 Sons of Constantine the great prohibited under pain of death, that none should be circumcised after the maaner of the Jews.

The e 2.4 Emperors Gratianus, Valentinian, and Theodosius the Elder and Yonger, as they expelled the Arian Bishops and Ministers out of their Churches and pla∣ced orthodox Bishops & Pastors in their stead; so they made Laws against them, prohibiting their meetings, banishing them the City, and interdicting their Ministry: Which Laws are recorded by Justinian Codicis lib. 1. Tit. 4. Lex. 1, 2. Yea, the Emperors Arcadius, Gratianus, Valentinian, Theo∣dosius, Anastatius, Marcianus, and Justinian, made sundry Laws against the Manichees, Apollinarians, Novatians, Eunomians, Valentinians, Mon∣tanists, Priscillianists, Marcionists, Eutichians, Donatists, Paulians, Euchratists, AND OTHER HERETICKS, TO THIS EFFECT:

That they should neither preach, nor speak of their Heresies, nor exercise their Ministry, nor vent any thing against the orthodox truth, nor keep any assemblies in Churches or private houses, under pain of confiscation of the places where they assembled; and they were to forfeit an hundred pounds of gold to the Em∣peror, and fifty to the President; that all their goods, Liberties, Offices, Titles, should be forfeited; that they should inherit no lands, nor have power of buy∣ing, selling, or contracting after conviction, nor to make any Will or Codicil: IN MORTEM QUOQUE Inquisitio TENDATUR: And that they should likewise be put to death, their crime being greater then treason against the Emperor: That the believers, receivers, defendors, and favourers of Here∣ticks be excommunicated for the same, and not conforming within one years space should be accounted infamous, and not be admitted to any publick offices, Councels, Elections; nor to give testimony in any case, nor have power to make a Will, nor to injoy Lands as heirs and successors to any person, nor have power to implead any man in any Court, nor to be Advocaters or Registers: That those Hereticks should injoy no Military nor Civil Office; that all their Heretical Books (* 2.5 some of their Persons to) should be publickly burnt:

& that the Manichees ƲLTIMO SƲPPLISIO traderentur, quoniam his nihil relinquendum loci est, in quo ipsis etiam elementis fiat iniuria: And they further f 2.6 Enacted,

That if any condemned Hereticks, gathered Churches, or raised any tumults to the disturbance of the publick peace:

Ʋt seditionis auctores, pacisque turbatae Ecclesiae ETIAM MAIESTATIS CAPITE AC SANGƲINE SINT SƲP∣PLICIA LƲITƲRI:

They were to be punished as authors of Sedition, di∣sturbers of the publick peace and guilty of Treason, with the loss of their heads, and blood:

These several Laws are more largely recorded in Justinian Codic. lib. 1. Tit. 8. De Haereticis & Manichaeis, & Codex Theodosij lib. 16. Tit. 1. 4. The self-same Emperor, together with the Emperor Constantius Enacted the like Laws, and inflicted the self-same punishments upon Apostates from the Or∣thodox Faith to Paganism, to Heresie and Judaism, registred at large by Justinian Cod. lib. 1. Tit. 10. De Apostatis, where you may peruse them, and in Codex Theodosii lib. 16. Tit. 6, 7, 8. These Emperors likewise Enacted severe Laws for the suppression of Idolatry and Pagan Religion: and the Emperors Constantius and Julian Enacted this capital Law; PAENA CAPITIS subjugari praeei∣pimus eos, quos operam sacrifitiis dare, vel colere simulacra constiterit; Codex Theodosii lib. 16. Tit. 8. lex. 6. These Edicts of theirs, suppressed, destroyed the Eutichian, Nestorian, with other of these Heresies, as the historians of that age relate, and Leo. Epist. 38. & 39. to the Emperor Marcianus and Pulcheria the Empress, testify, and Epist. 91. The good effects of these Laws, that they reclaimed, converted * 2.7 many from their Heresies and Errors, and made them real converts, is at large recorded by Saint Augustin in his 48. & 50. Epistles: this experimental good fruit of them inducing him thus to retract his former opinion a∣gainst punishing Hereticks with corporal punishments: * 2.8 Sunt duo libri mei, quo∣rum titulus est, Contra partem Donati; in quorum primo libro dixi, non mihi placere ullius secularis potestatis impetu Scismaticis ad communionem violenter ve∣hementer{que} arctari. Quod verè tunc mihi non placebat, quia nondum expertus eram, vel quantum mali eorum auderet impunitas, vel quantum eis in melius mutandis

conferre posset diligentin disciplina. * 2.9 Sed haec opinio mea nec contradicentium verbis, sed demonstrantium superabatur exemplis: Primò mihi opporrebatur ci∣vitas mea, quae cum tota esset in parte Donati, AD ƲNITATEM CA∣THOLICAM TIMORE LEGƲM IMPERIALIVM CONVERSAEST, quam nunc videmus ita hujus vestra anim••fi••a••i•• perniciem detestari, vt in ea nunquam suisse credatur. Ita aliae multae quae mihi nominatim commemorabantur, vt ipsit rebus agnoscerem etiam in hac causa restè intelligi posse quod scriptum est. Da sapienti occasionem, & sapientior erit, &c. which he seconds in the same Epistle, and Epist. 50.

* 2.10 About the year of our Lord 430. Divert of the Schismatical Dotatists were slain and put to death for their Sedition, Schisme, and Violences; which Saint Augustin deemed lawful, and justified at the last when he perceived their Schism and mischeifs could not else be suppressed, though he were formerly of another opinion.

The Emperors •• Honorius and Theodosius made a Law, for the Ganishing and Punishment of Pelagius and C••lestius, the Broachers of the Pelagian Heresy and their followers: wherein there is this notable claus: Hos ergo reper•••••• ubi∣cunque de hoc tam nefando scelere conferentes, a quibuscunque jubemus corripi, deductosque ad audientiam publicam, promiscuè ab omnibus accusari; ita vt pro∣bationem convicti criminis stilus publicus insequatur, ipsis inexerati exilii de∣portatione damnatis. Decet enim originem vitii a conventu publico sequestral; nec in communi eos celebritate consistere, qui non solum facto nefario detestan∣di, verum etiam exemplo venenati spiritus sunt cavendi: Juvat autem per omnem penè mundum, qua Imperium nostrum extenditur, hujusmodi pro••••••lgata diffundi: Ne scientiae fortasse dissimulatio pastum praestet errori: atque impunè se quisque putet audire, quod condemnatum rigore publico sese finxeret igno∣rare. Datum pridie Callendas Maiias, Ravennae, D D. N N. Honorio XII. & Theodosio VIII. Augustis Consulibus.

Whereupon Palladius in pursuance of this Law made this Edict. Exemplar Edicti propositi a Palladio Praefecto Praetorio. Junius Quartus Palladius, Monaxius & Agricola, iterum Praefecti Praeto∣torio, edixerunt.

In Pelagium atque Coelestium, Catholici dogmatis fidem scaevis tractatibus destruentes, sententia principalis invalnit, vt venerabili Ʋrbe submoti, bonorum concilio mulctarentur. Hoc igitur omnes admoneri oportet Edicto, ne quis si∣nistrae persuasionis erroribus praestet assensum. Et si sit ille plebeius, ac clericus, qui in caliginis hujus obscaena reciderit; â quocunque tractus ad Judicem, sine accusatricis discretione personae, facultatum publicatione nudains, irrevocabile patietur Exilium. Num super••a Majest as, vt colligit ex secreti ignor atione reve∣rentiam, it a ex incepta disputation•• injuriam.

* 2.11 Manes the Heretick, a Persian born, the first author of the Heresie of the Manichees, about the fourth year of Aurelion the Emperor, grew to that madnesse at last, as to stile himself Christ, and the holy Ghost: and chose him twelve Disciples, with whom he travelled over the Kingdom of Persia: from whence being expelled as a manifest contemner of God: he was at last apprehended by command of the King of Persia, and subjected to a Persian punishment, having

his skin flayed off his body, and then cast unto the dogs naked, to be devoured of them: An end suitable to his damnable Heresies and Blasphemies: his skinne was afterwards stuffed with Reeds, and kept for a monument to deterr others.

h 2.12 Justinian the Emperor condemned Severus by a promulged Law, and ap∣pointed most grievous Punishments for his Followers: The Emperor Justin caused the Arian Heresie and Arians to be extirpated and gave their Churches to the Orthodox Christians. And the Heretick * 2.13 Priscillian was slain by Maxi∣mus the Emperor.

i 2.14 Theodoricus Apher inflicted

Capital punishment upon his Deacon, (who being Orthodox at first, Apostatized to the Arian Heresie, hoping to gratifie his Lord),

saying; If thou hast not kept thy faith to God, how shalt thou keep a sincere conscience to man?

k 2.15 Constantine the Nephew of Constantius

severely suppressed and punished both the Clergy and Laity; Princes and Prelates infected with the Heresie of the Acephali and Monothelites. And the whole Senate and City of Con∣stantinople, about his time, banished Pirrhus, a wicked and Hereticall Bishop.

l 2.16 King Reccaredus and the third Council of Toledo in Spain,

Decreed; that if any Clergyman violated the Decrees of that Council (which setled all the Churches belonging to the Arians upon the Orthodox, among other things) that he should be excommunicated, if a Bishop or a Clergy-man, by all the Council; if a Lay-man of any rank or quality, that he should forfeit half his goods to the King: if a person of mean quality, that he should for∣feit all his goods and be banished.

King m 2.17 Eringius in his Edict for the confirmation of the thirteenth Council of Toledo, Enacted,

That the enfringer of the Constitutions thereof should be excommunicated, and likewise forfeit the tenth part of his goods; and if he had not goods sufficient to pay his fine, then hee was to bee publickly whipt, and receive fifty stripes, and to bee ever after reputed infamous.

In the n 2.18 Code of the Laws of the Wisigothes, lib. 12. (collected and publish∣ed in the first year of the reign of King Eringius) I find many Laws to suppress Judaism, the impiety of the Jews and their contempts against Christian Religion, under divers Corporal & Capital Punishments besides Confiscation of their goods; and among other of these Laws, there is this capital one against such Christians as shal be circumcised and apostatize to Judaism, Tit. 2. Lex. 17. De Judaizantibus Christianis.

o 2.19 Sicut deflendum est a Christianis eorum scelus, qui in Christo praevaricato∣res existunt: ita modis omnibus decernendum, ut nullus omnino veniam me∣reatur, qui a meliori proposito ad deterius declinasse convincetur. Quia ergo crudelis est stupenda praesumptio, crudeliori debet extirpari supplicio: ideo le∣gis hujus edicto decernimus, ut quicunque Christianus, & praesertim à Chri∣stianis parentibus ortus, sexus scilicet utriusque, circumcisionem vel quoscunque ritus Judaicos exercuisse repertus est, vel (quod Deus avertat) potuerit ulterius reperire, conspiratione & zelo Catholicorum, tam novis & atrocibus poenis afflictus, turpissima morte perimatur, quàm horrendum & execrabile malum est, quod ab eo constat nequissimé perpetratum. Eorum verò bona sibi proculdubio

fiscus adsumat: si haeredes vel propinquos talium personarum facri hujus error consentiendo commaculet. And Tit. 3. Lex. 4. p 2.20 Si quis Judaeorum ritu suo Pascha celebraverit, centenis verberatur flagellis, & turpiter decalvaetus Exilio diutino mancipetur, & ejus res fisco adsociandae sunt: Illis verò qui carnis cir∣cumcisiones in Judaeis vel Christianis exercere praesumpserint, quisquis haec aut intulerit alteri, aut fieri ab altero permiserit sibi; veretri ex toto amputatione plectetur, & res ejus fisci juribus sociandae sunt. Mulieres tamen quae aut cir∣cumcisiones exercere praesumpserint, aut circumcidendos quisque cuiliber cir∣cumcisori obtalerint; naribus abscissis, & rebus omnibus in principis potestate redactis, lugebunt facinus suae praesumptionis: Simili quoque & illi poena plecten∣di sunt, qui Christianum vel Christianam a fide demoverit Christi, vel ad titum Judaicae praevaricationis adduxerint.

And Tit. 2. DE OMNIUM HAERETICORUM atque JU∣DAEORUM cunctis Erroribus amputandis Lex. 2. There is this general Law against Hereticks, De omnium Haeresum Erroribus abdicandis, made in King Reccaredus his reign, punishing all Hereticks with loss of their dignities, honors, goods, and perpetual banishment.

q 2.21 Divinae virtutis aeternum consilium, & in ultimorum ferie seculorum pietatis ejus revelatum arcanum, per retro-actorum dierum tempora omnem, ut cerminus, à cunctis nostri regiminis finibus, & perfidiam dissipavit erranti∣um, & dogmatum abdicavit commenta pravorum: Veruntarnen ne dum nostris consistimus in diebus, tempus illud occurrat, de quo vas electionis olim protulit, dicens: Erit tempus, quo sanam doctrinam non sustinebunt: sed secundum sua disideria coacervabunt sibi Magistros prurientes aurihus, & a veritate quidem auditum avertent, ad fabulas autem convertentur. Conve∣nit & ea quae in luce fidei manent, a tenebris contradictionum edicto legali defendere; & ea quae exori i obvia forsan error impulerit, gestis legalibus pro∣pulsare. Nullus ita que cujusllibet gentis aut generis homo, proprius & advena, proselytus & indigena, externus & incola, contra sacram & singulariter unam Catholicae veritatis fidem quascunque noxias disputationes, eandem sidem impugnans, palàm pertinaciter aut constanter vel proferat, vel proferre silenter attemptet. Nullus Evangelii decreta convellat: Nullus Apostolica instituta decerpat: Nullus antiquorum patrum impugnationibus suis sacras definitiones irrumpat: Nullus modernorum discernentium congruentes fidei tractus sper∣nat: Nullus contra omne sanctum dictum & factum, vel verae fidei sacramen∣tum, aut cogitationes ruminet cordis, aut verba patuli proferat oris: Non in contradictione controversiam perfidus excitet pervicacis, non improbitatis contentione litem statuat adversantis. Nam quaecunque persona ex his in cunctis istis vetitis extiterit deprehensa, si quidem ex quacunque religionis po∣testate vel ordine fuerit, amisso loci & dignitatis honore, perpetuo reatui erit obnoxius, rerum etiam cunctar••m amissione multatus. Si vero ex laicis extiterit, & honore solutus & loco, omni rerum erit possessione nudatus, ita vt omnis trans∣gressor sanctionis istius, aut eterno Exilio mancipatus intereat, aut divina miseratione respectus, á praevaricatione convertatur, & vi∣vat.

r 2.22 Alfonso the first, King of Spain▪ about the year of our Lord, 710. by his severe Laws, extirpated the Arian Heresie out of Spain and the West, as the Emperor Constantine rooted it out of the East, and the Emperor▪ Gratian out of Italy; Whence hee was stiled (and his successors after him) the Catholike King.

s 2.23 The Emperors Charles the great, and Lewes, Capit. lib. 5. Tit. 183. and l. 6. Tit. 65. Enacted, That no man suspected of Heresy, should be a firme wit∣nesse; that those who were Hereticks ought not to be admitted to be witnesses: And that none should receive a Benediction from an Heretick.

t 2.24 Michael the Emperor punished the Manichees and other Hereticks in his time, with banishment and capital punishments.

* 2.25 Zonaras records, that the Emperor Alexius Comnenus, caused Basilius the chief Doctor and Apostle of the Sect of the Bogomilli, after he had publikely vomited out the poyson of his pestilent Heresy, TO BE PUBLIKELY BURNT in the Theater, by common consent; about the year of our Lord, 1212.

About the same time the* 2.26 Pope and Popish Prelates caused divers of the Al∣bigenses to be apprehended and burnt as Hereticks; and not content therewith raised up a bloody war against them, wherein their Friar Saint Dominick was a great stickler; and Simon Montefort Generall of the Army: who taking the Town Minerbra by force, and divers of the Albigenses Prisoners in it, commanded on hundred and eighty of them, who obstinately refused to abjure their [pretended] Heresy, TO BE BURNED, which was accordingly executed: as Antoninus records. After which time the burning of Hereticks grew common in most places.

u 2.27 Henry the third celebrating Christs Nativity at Gosla••ia, by the generall consent of all there present, commanded some Manichees, (who condemned the eat∣ing of all living creatures) to be hanged upon a gibbet, lest this scab of their Heresy spreading farther should infect and murther more.

* 2.28 Saint Bernard Abbot of Clareval records, that certain Hereticks in his time (about the year of our Lord 1130.) who denyed the lawfulnesse of Mari∣age, and Baptism▪ of Infants, among other things; being Rusticani homines & Idiotae, & prorsus contemptibiles (as our Anabaptists and Sectaries generally now are) were so obstinate in their Errors: that Mori magis eligunt quàm con∣verti: whence the common people after their errors were detected and publickly maintained by them, ran upon them and slew them: which he thus expresseth: Itaque irruens in eos populus, novos haereticis suae ipsorum perfidiae martyres dedit. APPROBAMUSZELUM, sed factum▪ non suademus; quia fides suadenda est, non imponenda: Quanquam melius proculdubio; GLADIO COHERCERENTUR, illius videlicet,* 2.29 qui non sine causa gladium portat, quum in suum errorem multos trajicere permi••tantur: Dei enim Minister ille est, Vindex in iram ei qui malè agit. Wherein he asserts the lawfulnesse of the Civil Magistrates restraining and cutting off obstinate Hereticks with the Sword.

x 2.30 In the year of our Lord 1183. there were many Hereticks burnt in ••••an∣ders by Philip Earl of Flanders, and Guilerne Archbishop of Rheemes: And

then the Writ De Haeretico comburendo began to be in use in most Christian Realms, by Popes and Popish Prelates, which the Prelates generally abused af∣terwards, by condemning and burning the true Saints of God for defending the truth against their Antichristian Errors, as Mr Fox his Acts and Monuments, and the French Book of Martyrs evidence.

The Emperor y 2.31 Fridercick the second, made these Laws against Hereticks, their receivers, and Apostates; condemning Hereticks to be burnt, and their goods to be confiscate.

Inconsutilem tunicam Dei nostri dissuere conantur Haeretici, & vocabuli vitio servientes, quod significationem divisionis enuntiat, & ipsius indivisibilis fidei unitati conantur inducere sectionem, & oves a Petri custodia, cui pascendae à Pastore bono sunt creditae, segregare. Hi sunt lupi rapaces intrinsecus, & eo usque mansuetudinem ovium pratendentes, quousque possint ovile subintrare dominicum. Hi sunt angeli pessimi. Hi sunt filij pravitatum, a patre nequitiae, & fraudis autore ad decipiendas simplices animas destinati. Hi sunt colubri, qui columbas decipiunt. Hi sunt serpentes qui latenter videntur inserpere, & sub mellis dulcedine virus evomunt, vt dum vitae cibum ministrare se simulant, cauda feriunt, & mortis poculum, velut quoddam durissimum acoritum immiscent. Horum sectae veteribus legibus, ne in publicum prodeant, non sunt notatae nomi∣nibus, vel quod est forte nefandius, non contentae, vt vel ab Arrio Arriani, vel a Nestorio Nestoriani, aut a similibus similes nuncupentur: sed in exemplum Martyrum, qui pro fide Catholica, martyria subierunt, Patarenos se nominant, velut expositos passioni hujusmodi. Miseri Patareni, à quibus abest sancta cre∣dulitas Trinitatis aeternae; sub uno contextu nequitiae in simul tres offendunt, deum videlicet, & proximos, & seipsos. Deum, cum Dei filium & fidem non agnos∣cunt, decipiunt; proximos, dum ipsis sub specie spiritualis alimoniae, haereticae pravitatis oblectamenta ministrant. Crudelius etiam saeviunt in se∣ipsos, dum praeter animarum dispendium, corpora denique saevae mortis illece∣bris, quam pet agnitionem veram verae fidei possint evadere, vitae prodigi, et necis improvidi, sectatores involvunt, & quod est ipso dicto durissimum, su∣perstites etiam non terrentur exemplo. Contra tales itaque deo & hominibus sic infestos, continere non possumus motus nostros, quin debitae ultionis in eos gladium exeramus, et tanto ipsospersequamur instantius quanto in evidentiorem injuriam fidei Christianae, prope Romanam Ecclesiam, quae caput aliarum Ecclesiarum omnium judicatur, superstitionis suae scelera latius exercere nos∣cuntur; adeo quod ab Italiae finibus praesertim á partibus Longobardiae, in qui∣bus pro certo perpendimus ipsorum nequitiam amplius abundare, jam usque ad Regnum nostrum Siciliae suae perfidiae riv••los derivarunt. Quod acerbissimum reputantes, statuimus in primis, vt crimen Haereseos damnatae sectae, cujuslibet quocunque nomine censeantur sectatores, prout veteribus legibus est distinctum inter caetera publica crimina numeretur: imo crimine laesae Majestatis nostrae de∣bet ab omnibus horribilius judicari, quod in divinae Majestatis injuriam dignosci∣tur attentatum, quamquam judicii potestate, alter alterum non excedat. Nam sicuti perduellionis crimen personas adimit damnatorum, & bona, & damnat post obitum etiam memoriam defunctorum: sic & in praedicto crimine, quo Patareni vocantur, per omnia volumus observari vt ipsorum nequitia, quia deum non se∣quuntur,

ac in tenebris ambulant, detegatur. Nemine etiam deferente diligen∣ter investigari volumus hujusmodi scelerum patratores, & per officiales nostros, sicut & alios malefactores inquiri ac inquisitione notatos, etiam si levis suspi∣tionis argumenta tangantur a viris Ecclesiasticis & Praelatis examinari jubemus; per quos si evidenter inventi fuerint à fide Catholica saltem in uno articulo deviare, ac per ipsos pastorali more commoniti, tenebrosis diaboli relictis in∣sidiis, noluerint agnoscere Deum lucis, sed in erroris concepti constantia per∣severent, praesentis nostrae legis edicto damnatos, mortem pati Patarenos de∣cernimus,* 2.32 quam affectant: vt vivi in conspectu populi comburantur, flamma∣rum commissi judicio. Nec dolemus, quod in hoc ipsorum satisfaciamus voluntati, ex quo poenam solummodo, nec fructum aliquem alium conse∣quuntur erroris: Apud nos pro talibus nullus intervenire praesumat: quod si fecerir, in ipsum nostrae indignationis aculeos non immerito convertemus.

Patarenorum receptatores, credentes & complices & quocunque modo fauto∣res, qui ut a paena possint alios eximire, de se velut improvidi non formidant, publicatis bonis omnibus, relegandos in perpetuum esse censemus. Et ipsorum filii ad honores aliquos nullatenus assumantur, sed infamiae perpetuae nota labo∣rent: vt nec in testes, nec in causis, quibus repelluntur infames, aliquatenus admittantur. Si tamen aliquis de filiis receptatorum vel fautorum detexerit aliquem Patarenum, de cujus hujusmodi manifesté probetu perfidia, in fidei praemium, quam agnovit famae pristinae de Imperali clementia, restitutionis in integrum benificium consequatur.

Apostatantes a fide Catholica penitus execramu••, insequimur ultione, bonis omnibus spoliamus, & a professione, vel voto naufragantes legibus coarceamus, successione tollimus, & omne jus legitimum abdica∣mus.

The z 2.33 Emperor Charls the fourth, King of Bohemia, made the like Laws almost in terminis for the burning of Hereticks, and banishing their receivers out of the Kingdom of Bohemia; differing from them in these few expressi∣ons: Quod in religionem divinam committitur in omnium fertur injuriam. Quid enim potest ab hominibus gravius existimari quam divinae potentiae copio∣sam clementiam in proprio filio humano generi attributam, miserorum latrantium dentibus percipi lacerari? &c. Praesentis nostrae sanctionis edicto, damnatos, mortem pati HAERETICOS decernimus quam affectant, ƲTVIVI IN CONSPECTƲ POPƲLI COMBƲRANTƲR, flam∣marum commissi judicio, qui sacris flaminis lumen agnoscere, & Patris aeterni perennem gloriam quaerere unigenitique Filii passionem; redemptionem humani generis credere denegarunt. Dementes, atque vesani, Catholicae sidei sacro dog∣mati repugnantes praeter divinae vltionis aeterna supplicia infames facti, Maiesta∣tis nostrae indignationem multiferam se noverint incurrisse.

Omnis sectae Haereticos a quoquam iuxtalimites Regni nostri Boemiae in do∣mibus aut agris, aut aliter quoquo modo indifferenter receptari prohibemus omnino: Receptatores vero si qui fuerint, scienter, aut credentes, aut com∣plices, aut alias quocunque modo consentientes eis, sive fautores; bonis eorum omnibus confiscatis, relegandos a Regno praedicto in perpetuum cense∣mus.

To these I could add sundry other Laws and Edicts made by the whole King∣dom of Bohemia, and Senate of Prague, for the Imprisonment, Banishment, Punish∣ment with the loss of goods, of life, and burning the Books, persons of Hereticks, and Blasphemers, with their proceedings accordingly upon these Laws under the raign of King Lodovicus about the year of our Lord, 1523. and afterwards, recorded at large by Georgius Bartholdus Pontanus, in his Bohemiae Piae. lib. 7. throughout; as likewise the Laws of sundry other Popish Kings and States against such they esteemed Hereticks, though in verity professors of the Orthodox Truth; but be∣cause these Laws were made by Papists and the bloody execution of them by im∣prisoning, tormenting, banishing, burning, destroying of many godly Christians, under the name of Hereticks, is at large recorded in Mr Fox his Acts & Monuments, and the French book of Martyrs; I shal wholy pretermit them, and proceed to some Presidents of Protestant Stares in forraign parts.

a 2.34 Valentinus Geutiles born in Campania, for his execrable Blasphemies, vio∣lent expressions, and damnable Heresies against the Trinity and Christs Divinity, was first imprisoned by the Magistrates of Geneva, and upon his Recantation re∣leased: Afterwards coming to Berne, and there broaching the Errors and Blas∣phemies formerly abjured by him at Geneva, he was imprisoned by the Magi∣strates, An. Dom. 1556.

After which his Blasphemous and Hereticall Books were perused by the Senate of Bernes appointment, and Articles drawn out of them against him; to which he was put to answer: After many conserences and disputations, he continuing obstinately in his Heresies from the 5. of August to the 9. of September, he was then condemned to death by the Senate, to pre∣vent dissentions, and exterminate such horrid Errors, Blasphernies, and there∣upon beheaded; and so by Gods just Judgement at once ceased both to blaspheme and live.

The Heretical, Schismatical, and Seditious Anabaptists and Dippers, (who now swarm every where among us, yea, dare boast publickly in b 2.35 Print of their multitudes and numerous congregations, publishing their Confessions in Print and tendring them openly to the Parliament,) have been imprisoned, banished, nay corporally and capitally punished in former times in sundry places, as a most dangerous unsufferable Sect, as these Presidents demon∣strate.

c 2.36 The Protestant Senate of Zuricke made a Decree against the Anabaptists after they had been dealt withall by ten publick and private Disputations, and conti∣nued obstinate, that whosoever dipped any a new, who had been formerly bap∣tized; he should himself be dipped and drowned in the waters, for this offence.

A fit punishment for our new lustful Dippers.

In the d 2.37 year of our Lord 1531. Certain Anabaptists coming out of Germany

into the Netherlands to Amsterdam, the Proctor General of the Hague caused nine of them to be apprehended, who afterwards by Sentence given against them lost their heads.

e 2.38 An. Dom. 1528. The Anabaptists creeping into Embden in Frisia, and there encreasing and lifting up their heads, Melchior Hoffman being their Tea∣cher▪ proceeded so far as to professe their Anabaptism in a publick place; where∣upon the Magistrates banished Melchior and some of his followers.

f 2.39 An. Dom. 1533.

The Senate of Breme commanded all Anabaptists and prophaners of the Sacraments to be banished the City by a publick Decree, which they presumptuously contemned.

The Senate of Osnaburge did the like, An. 1543.

g 2.40 An. Dom. 1534. The Tragedy of the Anabaptists began at Munster,

which gave occasion to all the Cities of Saxony to make publick Laws against the Anabaptists, and to appoint certain Senators to take care that no Ana∣baptists or persons infected with fanatical opinions of the like kind, should privily creep into their City: and if any did, that they should presently be sent away and banished.

And good reason: for these Munster Anabaptists putting themselves sodainly into arms, seised and fortified the Market-place; and breaking their faith with the Prince, Townsmen, and Country-people, who came against them, as soon as they retired home and laid up their arms, they presently demanded and received the keys of the City-gates: which done,

they domineer over the City at their pleasure, banish all good and honest Citi∣zens that were not of their faction out of the City, seise upon all their goods, fortifie the City (fearing a siege) and call it the New Jerusalem; they desie the Churches, prophane all sacred things, cast out the Consuls and Senators, and set up most wicked wretches of their own in their places; and soon after removing them likewise, they chose twelve Judges for emergent causes whom they called Elders in Israel, to whom the power of all things was committed: After which they changed the forme of Government into a Monarchy, John Beakly of Leyden a crafty companion making himself their King, and Knipper Dolling his Vicar: which done, he invades and seises on all the wealth of the City, introduceth polygany and defends it: coyns gold and silver money, sends forth preaching Emissaries nto divers parts of the world to propagate his sect, who were all slain. At last fearing the City would be betrayed, he created twelve Captains between whom he divided all the Bishopricks and Principalities of Germany before they were, ained, and made them keepers of the City gates. At last the City being besieged, they were driven to that extremity, that all their provisions being spent they did eat doggs, cats, rats, froggs, mice, yea those things which human nature abhorrs,

and their own children, so as many dyed of famine. After a long siege the City being entred and taken on Saint

John Baptist day An. Dom. 1535. all the Anabaptists besides women and chil∣dren were slain without distinction: The heads of this their faction, Bernard, Knippor Dolling, Bernard Br••chiting, and John of Leyden himself with his royal Ensignes, Crown, Scepter, Spurs, Rings, and golden chains are all ta∣ken. Bernard Rothman the Author and Ringleader of this Sect was slain and cut in pieces with a pollax: The Anabaptists goods were all confiscate and sold, to recompence the dammages they had done. John of Leyden, their King, Knipper Dolling, and Bernard Creehcing, the heads of the Sedition, were brought to a Scaffold in the midst of the Market-place,

and there in the sight of the people had their flesh torn from them with hot pinchers for an hours space or more, and then stabbed and run through with swords, and their carcasses put into new cages, and hanged upon the top of Saint Lamberts steepl••, the King

according to his royal dignity, hanging higher then the Consul and the Prophet.

After which 150000. of this seditious and pernicious Sect were slain through Germany, Alsatia, and Stiria, and rebaptized in their own blood by the just hand of divine vengeance executed by men, as Gods instruments. * 2.41 Servetus an Anabaptist, and an Arian, as an Arian, received the sentence of death at Geneva; Phifer at Mulhus: Thomas Muncer was put to the rack by George Duke of Saxony and the Lantgrave of Hesse, where he roared most fearfully, and in the end had his head cut off, and put upon an high pole in the field. Three hundred Anabaptists that rifled the Monastery of Bilsund in Frizland, were all but sixty two that fled, either killed in the ruines of the Monastery, or put to death by the hangman.

Into what most execrable practises, cruelties, out∣rages, Tyrannies, Murders, impious and detestable opinions, Heresies, Blasphe∣mies of all sorts, these Anabapcistical Sectaries out of a pretended Zeal and Sepa∣ration fell into by Gods just Judgement for their Schism, Hypocrisy, and Spi∣rituall pride, and what dismal ends the Ringleaders of them came unto by the hand of publick Justice, their followers and all others may read at large in Chytraeus Chron. Saxoniae l. 12. 14. Sleidans Comment. l. 5. 10. Joan. Wit∣lingius, de Anabaptistis: Bullinger advers. Anabaptistas: Guide Bres, Contre les Anabaptistes: Jo. Gastius de Exordio Anabaptistarum, &c. Pontanus; Cata∣logus Haereticorum: Doctor Daniel Featly his Dippers Dipt: Master Robert Bayly his Anabaptism, &c. and his Disswasive from the Errors of the times: Mr Edwards his Gangraenaes: Spanhemius Diatribe Historica, De Origine Progressu, Sectis &c. Anabaptistar: Joannes Assuerius Ampsingius, Disputationes advers. Anabaptistar: Hartmannus Springelius, de Hodiernis Haeresibus & Haereticis: Conradus Shiressime Vergent, Haereticorum Catalogus. Conradi Haeresbachii: Historia Anabaptistica: Una cum Notis Theodori Strackii, & Lamberti Hor∣tensii: Cloppenburgii Gangraena Anabaptistica. Nicholaus Blesdikius Historia Davidis Georgij: with others who have written of and against the Anabaptists; the ignorance of whose abominable Errors, Dispositions, Blasphemies, Seditions, Heresies, Vices, and their late impunity, is the only cause of their dangerous in∣crease. Theodoret. Eccles. Hist. lib. 5. cap. 7. Mustering up the names of the Ringleaders of the Arian Haeresy, and the Seedsmen who sowed its tares in the Eastern parts, and then watred and fostred them: adds this as the main reason of this Heresies dangerous growth: His malis Agricolis subsidio fuit CUM NI∣MIA CONSTANTIJ FACILITAS, tùm improba Valentis ne∣quitia: I pray God, the overmuch connivance and indulgence of most, and underhand countenanceing of some in Authority of the Ringleaders of this dangerous faction do not nourish such a venomous Cockatrice in our bosome as may sting our Church, State, Parliament, Magistracy, and Ministry to death ere long; and may yet be crushed (though not in the shel) by speedy and just severity; as it was in former times, not only in Germany and other forraign parts, but even in ENGLAND; some of this Sect of Anabaptists being

burned in h 2.42 Henry the eighth and i 2.43 Queen Elizabeths Reign, and the rest banished; of which more anon.

These severe prosecutions against them here∣tofore, and many other of like nature since, even by Protestant Princes, Magi∣strates, shews how dangerous this Sect is now, and may make all wary how they revolt unto them.

To passe from these and come somewhat nearer home: I find among the Statutes of Scotland sundry Acts made against Idolatry, Popish Masses, Apostacy, Semi∣nary Priests, Jesuites, and Noncommunicants, punishing them with pecuniary and other corporal, and capital punishments, and with banishment, as James 8. Parl ament 1. c. 2, 3. 5. Parl. 3. c. 1. 45, 46. 53. Parl. 7. c. 106. Phrl. 10. c. 24. 27. Parl. 12. c. 120. Parl. 13. c. 60. Parl. 14. c. 193. Parl. 16. c. 17, 18. Parl. 19. c. 1. and the 2. Parliament of King Charls, Session. 1. Act. 4. which you may find in Regiam Maiestatem, and their Statutes at large: Their recital I omit for brevity sake; having more largely insisted upon them in my Truth triumphing over Falshood, Antiquity over Novelty: Wherein I have fully vindicated the Parliaments Legislative Power in all Ecclesiastical mat∣ters, by Presidents in all ages both forraign and domestick; to which I shal refer the Reader for full satisfaction in that particular Controversy, there copiously debated; and therefore shall not here insist upon it.

I now proceed to Domestick Presidents, & Laws of our own, which are very full to the point in question: in which I shal be a little more copious for the infor∣ming and satisfying others of my Profession, and the encouraging of them to put the very ancient Common Law of England in execution for the future against Hereticks, Apostates, Blasphemers, Anabaptists, and other obstinate Separa∣tists.

I shal for my more methodical proceeding herein, in an historical manner begin with the first proceedings and punishments against Hereticks in this our own I sland, long before Popery crept in upon it; and then proceed to Laws and Punishments in succeeding times as well under our Popish as Protestant Princes: And shal like∣wise clear it to every mans judgement; That Heresie, Apostacy, Blasphemy, and Schism, as they are Criminall and Capitall, are properly tryable onely by way of Inditement at the Common Law in the Kings temporal Courts; before his Temporal Iudges; not in Bishops Consistories, (who usurped the sole Iurisdiction and Cognizance of Heresie by degrees at last, whereas they were only consulted with by godly Princes by way of advice, counsell, or assistance, at first; to help inform their consciences and judg∣ments, what ought to be reputed Heresy, or Blasphemy; and that u∣sually in general or National Councels); and that those who are guil∣ty of these may as legally be tryed before our Iudges now, as Semi∣nary Priests and Iesuits, against whom the Convocation & Bishops in their Consistories never as yet Criminally proceeded, as they did formerly against Heretiques; but only the Common Law Courts, which both convict, arraign, condemn, and execute them too, as such.

How Heretickes have been heretofore and may now be proceeded against in our own Realme, I shall give you a breife Account.

The first Heresie I read of that infected and infested this our Island was the a 2.44 Arrian, quae, corrupto orbe toto, hanc etiam insulam, extra orbem tàm lon∣gè remotam, veneno sui infecit erroris: Et hac quasi via pestilentiae trans Ocea∣num patefacta, non mora, omnis se lues Haerescos cujusque, Insulae NOVI SEM∣PER ALIQVID AVDIRE GAVDENTI, ET NIHIL CERTI FIR∣MITER OBTINENTI, infudit, writes our venerable b 2.45 Beda. This Hae∣resie sprung up in the time of Constantine the Great, (who was crowned Em∣perour▪ in Britain,) and was condemned in the Councell of Nice: And it, to∣gether with the Heresies of Novatian, Valentinian, Paulus, the Marcionists, Ca∣taphrygians and others which crept in with it, were punished by this c 2.46 Emperor Constantine with BANISHMENT, and by his Edict all their meeting••were sup∣pressed, and the places wherein they met, confiscated: after which d 2.47 the Arrians in Britain were removed from their stations by the Emperour Constantine.

The next Heresie (which grew up at home among us) was that of e 2.48 Pela∣gus (alias Morgan) a Britton, Abbot of Bangor, in the reign of Arcadius and Honorius; which spreading it's poyson far and neare; Honorius and Theodo∣sius the Emperors by their Edict, commanded Pelagius and Celestius his com∣panion, to be apprehended where ever they should be found by any man whatsoever, and to be accused and brought to publick audience by any, and by publick sen∣tences to be condemned to INEXORABLE BANISHMENT, to preserve others from infection: And our learned f 2.49 Bale out of Walden, affirms, that Pelagius was BANISHED this Island by his Britons for his Heresy and hereticall Bookes.

This g 2.50 Heresy of his reviving again in Britain, there was a Synod assembled at Verolam Anno 446. whereunto a multitude of men and women resorted; where Germanus and Lupus (two French Bishops) so refuted Agricola and his confe∣derates, that they silenced them quite. Whereupon the people could hardly hold their hands from pulling them in pieces: Et post diem illum, it a ex ani∣mis omnium praestigiosa illa superstitio deleta est, vt sacerdotum & ipsorum or∣thodoxorum Doctrinam, sitientibus desiderijs amplexerentur. After which this h 2.51 heresie sprouting up again in the year 449. Germanus and Severus coming hither out of France to suppresse it, there was another Councell assembled, wherein the Au∣thors of this revived heresy were inquired after, and being found, were condemned and BANISHED the Island by the generall sentence of all. Omniumque sententia pravitatis auctores qui erant EXPVLSI INSVLA, sacerdotibus adducuntur ad medeterranea deferendi, ut & regio absolutione, & illi EMENDATIONE fruerentur: factumque est ut in illis locis multo ex eo tempore fides INTE ME∣RATA PERDVRARET. This was the happy issue of these Hereticks banishment, that religion from that time continued uncorrupted, and this Island was thereby freed from the Pelagian heresie for many ages after.

Anno Dom. 630. i 2.52 Theodor Archbishop of Canterbury being a Graecian borne, hearing that the Church of Constantinople was very much troubled with the haeresy of Eutiches, to preserve the Churches of England free from that in∣fection, assembled a Councel at HEDTFELD, of many Priests and lear∣ned men, wherein they made a Confession of their Faith concerning the Trinity

and Ʋnity, and declared their assents to the generall Councels of Nice, Con∣stantinople the first and second, Ephesus, Calcedon, and of Rome under Martin; whereby he prevented the heresies condemned by them from springing up in this Isle. A good effect of this Synodall Assembly.

k 2.53 Gulielmus Nubrigensis records, that in the reign of King Henry the 2. (about the year of our Lord 1161.) certain erroneous persons, commonly called Publicanes, came into England. These having their originall heretofore out of Gascoygne from an uncertain Author, infused the poyson of their mis∣beliefes into divers Countries; for in the most ample Provinces of France, Spain, Italy and Germany, so many were said to be infected with this pesti∣lence, that they seem'd to be multiplied more then the sand on the Sea-shore in multitude. Finally, whilest the Prelates of Churches, and the Princes of Pro∣vinces proceeded more REMISLY against them, the most wicked foxes creep forth* 2.54 out of their dens, and by seducing the simple with a pretended show of piety, demolish the vineyard of the Lord of Hosts, TANTO GRAVIUS QVANTO LIBERIUS, so much the more grievously by how much the more freely: but when as the zeale of the faithfull is kindled against them with the fire of God, they lye hid in their Dens, and are lesse hurtfull, but yet they cease not to hurt by scatte∣ring their hidden poyson. They were rusticall and illiterate men, and therefore dull to reason; but having once drunke down that poyson, they were so in∣fected, that they grew stiffe against all discipline; whence it very rarely hap∣pens that any one of them, when being discovered they are drawn out of their dens, is converted to piety. Verily England alwaies continued free from this and* 2.55 all other haereticall plagues, when as so many heresies sprung up in other parts of the world. And truly this Island whiles it was called Britaine from the Britons who inhabited it, banished out of it Pelagius, who became an Arch-heretick in the East, and in proces of time admitted his error into it selfe; for the destructi∣on whereof the pious provision of the French Church▪ directed St. Germane once and again hither. But since the English Nation, the Britons be∣ing expelled, possessed this Island, so as it was no more called Britannia, but England, the poyson of no hereticall plagues hath sprung out of it, nor yet so much* 2.56 as entred into it, so as to propagate and spread it selfe, untill the time of King Hen∣ry the 2. Then also by Gods mercy, the plague which had there crept in was so withstood, that from thenceforth they feare to enter into it. Now there were little more then thirty both men and women, who dissembling their error, came in hither as it were peaceably, for to propagate ther plague, one Gerard being their Captain, upon whom they all looked as their Teacher and Prince; for he alone was somewhat learned, but the rest were without learning and ideots, meer impolished and rustick men, of the Teutonic Nation and lan∣guage. Abiding some little space in England they gathered to their congre∣gation only one little girle, circumvented with their poysonous whisperings, & bewitched (as was said) with certain enchantments. But they could not long lye hid, for some curiously discovering, that they were of a strange sect, they were thereupon apprehended and kept in the publike prison. But the King not* 2.57 willing either to release them or condemne them without examination, com∣manded a Councill of Bishops to be assembled at Oxford; Whereupon they were

solemnly convented concerning Religion: He who seemed to be learned taking upon him the cause of all, and speaking for all, answered, that they were Christians and embraced the Apostles Doctrines. Being interrogated in order concerning the Articles of holy faith, truly they answered rightly concerning the substance of the Supernall Physitian, but spake perverse things concerning his remedies, whereby he vouchsafes to heal humane infirmity, to wit, of the di∣vine Sacraments, detesting holy Baptisme, the Eucharist and Mariage, and derogating from THE CATHOLIKE UNITY in a nefarious bold man∣ner, which those divine helpes do make up. Being admonished to repent, and TO UNITE THEMSELVES TO THE BODY OF THE CHURCH, they contemned all wholesome counsell: Threats also, that they might repent even for fear, they derided, abusing that saying of the Lord; Blessed are they who suffer porsecution for righteousnesse sake, for theirs is the Kingdome of Heaven. Then the Bishops taking care that their haereticall poyson should spread no further, pronouncing them publikely to be heretickes, & corporali disciplinae subdendos Ca∣tholico Principi tradidêrunt, delivered them over to the Catholike Prince to be punished with corporall punishment: Who commanded an hereticall cha∣racter to be branded on their foreheads, and being publikely whipped in the sight of* 2.58 the people, to be expelled the City; strictly charging, that no man should presume either to lodge them in his house, or give them any solace. The sentence being pro∣nounced, they were led to the MOST JVST PUNISHMENT, re∣joycing; not with a slow pace, their Master going before and singing; Bles∣ed shall ye be when men shall hate you: so much did the seducers then abuse the minds deceived by him: Truly that girle they had deceived in England, depar∣ting* 2.59 from them for fear of punishment, confessing her error, obtained reconciliation: but that detestable Colledge with cauterized foreheads was subjected to JUST SEVERITY; he who was the chiefe among them, for the honor of his Master∣slip, suffring the infamy of A DOUBLE BRANDING, to wit IN THE FOREHEAD & ABOVT THE CHIN: and their cloathes be∣ing cut off unto the girdle, they WERE PUPLIKELY WHIPPED and cast out of the City with resounding stripes, and miserably perished with the into∣lerablenesse of the cold (for it was Winter,) no man showing them so much as the least pitty. The PIOVS RIGOR OF THIS SEVERITY not on∣ly* 2.60 PURGED the Kingdome of England of that Plague which had alrea∣dy crept into it, BVT ALSO PREVENTED, THAT IT SHOULD NO MORE CREEP INTO IT, BY THE TERROR STRUCK INTO THE HERETIKES. So our Nubrigensis, whose words I have faithfully englished.

The forraign Sectaries thus severely punished, were no other then profes∣sed Anabaptists and schismatickes; pronounced hereticks for their obstina∣cy. Their punishment was harsh, yet deemed just and necessary in those times; and it had this good issue, (which may induce us now to a fitting and just se∣verity against obstinate Hereticks, Schismaticks, Blasphemers, Anabaptists) it suppressed the spreading of their pestilent Errors for the present in England, and preserved it safe from their infection for the future; Timely and discreet Flebotomie is ever the best cure against this Gangraene of obstinate Schisme and Heresie. Only this I shall observe by the way, that these Anabaptists (for ought I find) ne∣ver

pretended, that the King and civill Magistrates had no power to punish them for matters of Religion, as our Anabaptists and Sectaries now plead and write.

The sinnes of Heresy and Apostacy were so odious in this our Realm, that by the very ancient common Law of England they deserved & were punishable with death, yea the soarest death of all others, BURNING; as being no lesse then l 2.61 High Treason against the King of heaven; and m 2.62 Gravius est aeternam quam temporalem laedere majestatem.

That these were thus punishable by the very common Law of England before the Statute of 5. R. 2. Stat. 2. c. 5. n 2.63 surreptitiously procured without the Commons assent, and repealed the next Parliament) or the Statutes of 2. H. 4. c. 15. and 2. H. 5. c. 7. is apparent unto me, by the Authority of our ancient Law Bookes.

I read in Bracton: l. 3. c. 9. f. 123, 124. (who writ in King Henry the 3. his reigne,) That if a Clergy man be convicted of Apostacy, he shall be for it depri∣ued, and afterwards, per manum laicalem COMBVRATVR, he shall be burnt by the hands of Laymen, as it hapned in the Councell of o 2.64 Oxford under Stephen Arch∣bishop of Canterbury, to a certain Deacon, who became an APOSTATE for a certain Jew, who when he bad been degraded by the Bishops, statim fuit JGNI TRADITUS per manum Lai••••lem▪ he was presently delive∣red to the fire by Lay hands: And c. 23. f. 144. b. The Jewes may circumcise their owne sonns, but not a man of another religion for if they do it, they shall be gelt, by way of punishment.

I read, that in the p 2.65 Councell held at Oxford An. 1222. in the 6. year of Hen∣ry the 3. under Stephen Archibishop of Canterbury,

an execrable Impostor was convented before him, who suffered himselfe to be wounded in his hands, feet and side, that by the resemblance of these bloody impressions he might perswade the people he was their Saviour: who being condem∣ned by the Councell was immured between two walls, as a Monster too impious and unworthy to dye by humane hands: and another who pre∣tended her selfe to be Mary the mother of Christ, and a third who pre∣tended her self to be Mary Magdalen, were immured with him; Matthew Paris, Matthew Parker and others write, that they were crucified. And q 2.66 Mat. Paris, relates, that Grosthead Bishop of Lincolne lying on his deathbed An. 50. of Henry the 3. pronounced the Pope to be an Heretick, and the Friars, Nunnes and Preachers also to be Hereticks, for not opposing, but fa∣voring him; and concluded thereupon with R m. 1. verse last, qui talia a∣gunt & consentiunt DIGNI SUNT MORTE. Therefore in those daies He∣reticks were deemed worthy to dye, (as well temporally as eternally) which confirmes, that in his time Hereticks deserved to be put to death.

John Britton Bishop of Hereford, Doctor both of the civil and canon Law, who writ a Book of the Lawes of England then in use, about the 5. year of King Edward the first, by the Kings command, lib. 1. cap. 9. De Arsouns; (or per∣sons that were to be burned by judgement of Law) informs us; That such who burned houses in times of peace, * 2.67 and were therof convicted, shall be burned; so as they shall be punished by the selfesame thing wherein they offend: And THE SAME

JUDGEMENT have Sorcerers, and Sorceresses, and Sodomites, and MISCRE∣ANTS (or HERETICKS) openly attainted; who are to be enquired after. And this was no new Law, as appears by the preamble of the King to this Booke, but * 2.68, les leys que len ad use en nostre Royalme AVANT SES HOVRES: There∣fore it is cleare by this Authority, that the burning of Hereticks was in use before this Kings reigne, (though we find few or no presidents of it) and inquirable by the Justices, and other temporall Officers of the King, as Britton writes in this chapter, but not by the Bishops and Clergy, further then to Excommunicate them.

Andrew Horne in his Myrrour of Justices, written in the end of King Edward the first, or at least in King Edward the second his reigne; hath these severall passages concerning Heresy and its punishment, as Chap. 1. Sect. 4. p. 21, 22, 23. where speaking of Crimes and their Division, & of the Crime of Treason; he writes thus:

Crime of Majesty (or Treason) is an horrible sinne done to the King; and this is either to the KING CAELESTIAL, or Terrestriall, Against the King of heaven in three manners, by HERESY, Sorcery, Sodo∣my: HERESY is an evill and false beliefe arising from Error in the right Christian faith: In this sinne is Sorcery and Divination, which are mem∣bers of heresy; and arise from an evill beliefe. After which he enumerates the severall sorts of Sorceries and Divinations, contrary to the Law of God and the Church, and to the right faith, for which they are to be appre∣hended and removed from among the people of God, that so no good Christian may be taken with their act, nor partner with their sinne. Chap. 2. Sect. 22. p. 141, 142. he writes thus. Of the Crime of Treason or Majesty, there is no especiall or large Enditement, but OF HERESY, and Sorcery: Of which if any be indited and drawn into judgment, this is the Inditement, pro∣nounceable for the King by any of his people in this manner, according as it is found IN THE ROLLES OF ANCIENT KINGS. * 2.69 I say Sebourge here is defamed by good people of the THE CRIME OF HERESY, for this, that from an ill art and beliefe forbidden, and by charmes and en∣chantment, he took from Brightient by name, on such a day, &c. the flower of his beare, by which he lost the vent, &c. Or thus: Molling, who is here, is defamed by good men, that on such a day, &c. he renounced his baptisme, and caused himselfe to be circumcised and became a Jew or Saracen; or offered or sacrificed unto Mahomet in despite of God, and in damnation of his soule, and this sinne he did FELONIOVSLY, &c. And if he will deny it, I am ready to prove it for the King, as belongs to the King to do; Chap. 4. Sect 11. p. 42. he defines, that deadly sinnes are to be punished with death: and mortall paine; and that such punishments are warranted by the old Te∣stament, and to be inflicted to prevent eternall death. After which Sect. 14. p. 252. Of the punishment of Treason; he determines thus: That Sodomy is to be punished, with burying the party alive under ground; Sorcery by burning in the fire. The JVDGEMENT OF HERESY is fourfold; The 1. is Excommunication; the 2. Degradation: the 3. Disinherison: the 4. dee' ARSE en Cinders; TO BE BVRNED TO ASHES.

By this punctuall Authority of Horne, it is most cleare to me. First, that Here∣ticks and Apostates, as well as Sodomites and Sorcerers, even as they were Here∣ticks, were inditable and triable at the Kings suite in the King Courts by the

very common Law of England, without any precedent conviction of Here∣sie* 2.70 by the Ordinary of the Diocesse, or by a Nationall or Provinciall Synod, and that the Judges of the common Law, when any Heretick or Apostate was to be proceeded against criminally and capitally for his life; were to judge, what was Heresie and what not, not the Bishops, or Synod only, as well as in the case of a (r) Prohibition or Habeas Corpus. 2. That such Inditements were usuall, and a set forme of them used and pursued in Edward the first his raigne, and were then to be found in the Rolls of ancient Kings, long before him: therefore were then of long, of ancient use, and warranted by the ancient common Law of England before his raigne: 3. That the Bishops and Clergy could punish heresie onely with Excommunication and Degradation, not with death ••. 4. That by the ancient Common Law of England in Edward the first his reign, and in the reigne of ancient Kings before him, Heresy as heresy; and Sorcery on∣ly as Heresie and a branch thereof, and under the name of heresy, was indi∣table in the Kings Court at the Kings suite, and punished with burning to death: and so the writ De Haeretico Comburendo, (if necessary when groun∣ded upon the Judges sentence) warranted by the common Law, and the judge∣ment of burning given by it, long before any Statute made against Heresy in the reigne of Richard the second, or Henry the fourth. 5. That Hereticks and Apo∣states who are such indeed, may at this day be indicted for their heresy and* 2.71 Apostacy in the Kings Bench, or at the Assises, by the very common Law of England; and upon sufficient proofes be there convicted, condemned and ad∣judged to be burnt; this power of the Judges at common Law to try and con∣demne Hereticks, being not now restrained by any Statute, nor taken away by the Statute of 1. Eliz. cap. 1. which repeales all former Statutes against He∣reticks, or Heresy, which only concerned Bishops, Ordinaries, and their procce∣dings in case of Heresie grounded on them, not the King or his Judges.

The next Authority I shall cite, is that of Fleta, written by a learned Law∣yer imprisoned in the Fleet (as (s 2.72) Sir Edward Cooke informes us, in Edward the third his raigne, and taken for the most part out of Bracton) lib. 1. cap. 3. Christiani Apostatae, Sortilegii, & hujusmodi, DEBENT COMBVRI: Contrahentes verò cum Judaeis vel Judaeabus, pecorantes, & Sodomitae, in terra vi∣vi confodiantur, per testimonium legale vel publicè convicti. A cleare Authority, that Apostates, (which comprehends all such as fall into Heresy, Judaisme, or Paganisme, after they have embraced the true Christian orthodox faith.) South-sayers, and such like (which comprehends Hereticks likewise) OVGHT TO BE BURNT, even by the common Law then in use; and that Christian; who turned Jewes, and Sodomites, were to be buried alive.

After this Wickliffe and his followers (called Lollards) infesting the Pope and Prelates with their Doctrines and invectives against their Antichristian Tenets, and impostures, they being greatly favored by some Nobles and eminent Knights, about the end of the reigne of King Edward the 3. and beginning of Richard the second, the Prelates bearing then great sway in the Kingdome, not daring to trust the Judges with the Triall of these New Hereticks (as they stiled them) taking hold of the President in the Councell at Oxford in King Henry the seconds raigne, forecited, and of the practise of the Pope, and Popish

Prelates in forraign parts took upon them in their Synods, Convocations, and likewise in private Consistories to condemne these Lollards for hereticks, and upon their sentence there passed, without any Inditement or triall at the common Law, procured a writ (which they might easily do being then Lord Chancellors and Lord Privie Seales for the most part) De Haeretico comburendo, to be directed in the Kings name to the Sheriffes of Counties and Mayors of Towns, to burn such for Hereticks whom they alone had thus condemned (be∣fore there was any Statute) chiefly upon this ground, that hereticks by the judg∣ment of the common Law, upon Inditements and Convictions in the Kings Courts, were to be burned. This is evident not onely by the Bishops procee∣dings in their Consistories against (t 2.73) John Wickliffe, John Aston, Philip Re∣pington, Nicholas Harford, William Swinderby, and Walter Brute, but also by that forme of writ, de Haeretico Comburendo mentioned in (u 2.74) Fitzherberts Natu∣ra Brevium, f. 269. c. which was made (x 2.75) in Parliament by the King and Lords, for the burning of William Sautre, a godly Martyr, condemned of heresie in the Convocation at the earnest sollicitation of Thomas Arundel Archbishop of Canterbury, in the 2. year of King Henry the fourth, and burned by vertue of this writ; the first Martyr we read of burnt by vertue of such a writ, gran∣ted, meerly upon a sentence given by the Prelates themselves, without an In∣ditement and Judgment at Common Law. This writ for his burning (made without the Commons) is thus translated into English by (y 2.76) Mr. Fox.

The King, &c. to the Mayor and Sheriffs of Loadon, greeting; (y) Where∣as the reverend Father Thomas Archbishop of Canterbury, Primate of En∣gland and Legate of the Apostolike Sea, by the assent, consent and counsell* 2.77 of other Bishops & his Brothers Suffragans, and also of all the whole Clergy within his Province gathered together in his provinciall Councell, the DUE ORDER OF LAW BEING OBSERVED in all points in this behalfe, hath denounced and declared by his definitive sentence, William Sautre, sometimes Chaplaine fallen again into damnable heresie the said William had abjured, thereupon to be A MOST MANIFEST HE∣RETICK, and therefore hath decreed, that he should be degraded, and hath for the same cause degraded him from all prerogative and priviledge of the Clergy, decreeing to leave him unto the secular power, and hath really so left him, ACCORDING TO THE LAWES AND CANONI∣CALL SANCTIONS SET FORTH IN THIS BEHALFE. (z 2.78) We there∣fore BEING ZEALOVS IN RELIGION, and REVEREND LOVERS OF THE CATHOLIKE FAITH (and of Justice) willing and minding to maintain and defend the holy Church, and the Lawes and Statutes of the same, TO ROOT ALL SVCH ERRORS and HERESIES OUT OF OUR KINGDOME OF ENGLAND (as much as in us lies) and the hereticks so convicted to punish WITH CON∣DIGNE PUNISHMENT: and considering that such hereticks con∣victed and condemned in forme aforesaid, both ACCORDING TO THE LAW OF GOD AND * 2.79 MAN, AND THE CANONICALL INSTITUTI∣ONS IN THIS CASE ACCUSTOMED, OUGHT TO BE BURNED WITH FIRE; We command you as straitly as we may or can, firmely in∣joyning

you, that you do cause the said William being in your custody, in some publike and open place within the Liberties of your City aforesaid (the cause aforesaid being published to the people) TO BE PVT IN∣TO THE FIRE, and IN THE SAME FIRE REALLY TO BE BVRNED, to the great horror of his offence, and the manifest ex∣ample of other Christians; and this upon the perill that will fall thereupon, you may by no means omit.

Teste Rege apud Westm. 26. Febr. Anno Regni sui 2. This condemnation of Sautry and writ for his burning was in time be∣fore the Statute of 2. H. 4. passed in Parliament, and was made, by advise of the Lords Temporall in Parliament only, without the Commons, as the Par∣liament roll demonstrates. Soone after which one (a 2.80) John Badby was like∣wise burned by vertue of a like writ; and sundry others after him.

From this writ I shall observe: First, that by the Canonicall Law and San∣ctions generally used and received in England and in forraign parts, Bishops both in their Synods and Consistories usurped authority to convict & condemn Hereticks, and deliver them over to the secular power to be corporally pu∣nished; which is further cleared by the expresse words of the Statute of 2. H. 4. cap. 15. but they could neither attach nor imprison them before that Act in this Kingdome. 2. That the burning of Hereticks with fire, was not in∣troduced by the Statute of 2. H. 4. or this writ then first made by advise of the Temporall Lords, but was a punishment accustomed in this case, according to the Law of God and man, and canonicall institutions used in this Realme, long before this Act made, as the very words of the writ, compared with this Statute of 2. H. 4. made in Parliament in the same yeare, soone after this Writ, at∣test. 3. That this writ framed in Parliament for Sautry onely, not others (made in time somewhat before this Statute, the same Parliament) makes no recitall at all, of this Statute, as it ought to do, if grounded on it: ther∣fore not ordained by it. What alterations then did this Statute make of the Law in former times used in this case? only these. First, it gave power to Ordinaries and Diocesans to cause to be arrested and kept in safe custody such who were suspe∣cted or defamed of Heresy, or keeping hereticall Bookes and writings; till they did canonically purge themselves, or abjure their heresies: 2. It gave them power to fine such persons to the King: 3. If any person convicted before them of he∣resie refused to abjure his Heresy, or relapsed againe into it after abjuration, it gave them Authority to turne him over to the sec••lar Court, and after sentence of Heresie passed against him, in the presence of the Sheriffe of the Shiere, or Mayor or Sheriffes and Bayly of the Corporation, where such Heretick was proceeded against (whom this Act enacted the Diocesan or his Commissary to summon to be personally present at the sentencing of Hereticks) it enjoyned these secular Officers to give assistance to the Diocesan of the same place and his Commissaries in this case, and without any further Inditement, triall or judgement at common Law (formerly used in cases of heresie when capitally proceeded against) after such sentence pronounced (without any writ de Haeretico Comburendo) to receive the same person so sentenced into their custody, and to cause him to be burnt in an high place before the people, that such punishment might strike feare into the minds of others, to deterre them from such wicked Doctrines and hereticall erro∣neous

opinions; and the said Sheriffs, Majors and Bayliffs of Counties, Citties, Burroughs and Townes, were to be attending, ayding and assisting to the Dioce∣sans and Commissaries in such cases; which they were not bound to be before, as appeares by the expresse words of the Act.

4ly. It gave every Bishop and his Commissary power, to question and con∣demne Hereticks in their Consistories, and then to deliver them over to the se∣cular powers to be burned, which none but a Synod or Convocation (for ought appeares by any Presidents) could do before. So as the maine alteration wrought by this Act was, That these temporall Officers were to be •…•…ending, ayding, and assisting to the Ordinaries and their Commissaries, and present at their sentence given against Hereticks; and after sentence passed by them alone, without any indictment, Iudgement, verdict at Common Law, or Writ of the Kings, to burne them to Ashes; by which the lives of all were made subject to the Convocations, yea to every Ordinaries and Commissaries power alone, and that without and before any lawfull triall by their Peers, or any legall indict∣ment or conviction ••ccording to the Law of the Land, contrary to Magna Charta, ch. 29. 5. Ed. 3. ••. 9. 25. E. 3. Stat. 5. c. 4. 28. E. 3. c. 3. 15. E. 3. Stat. 1. c. 3. 4. 37. E. 3. c. 18. & 42. E. 3. c. 3.

This was the great grievance introduced by this Act, and the cause of its re∣peale, and of all other Statutes of this kinde; by 1. Eliz. c. 1. So as this Statute of Hen. the fourth was no ••••t••oduction of a new Law, but only a confirmation of the Common Law, as to the punishment it selfe of burning Hereticks, as is evi∣dent by the premi••e; though introductive of a new Law in the manner of pro∣ceeding and other precede••t re••pect: And in this sence (b 2.81) Mr. Fox his words are t••••e; That hithe to, (••. till the making of 5. R. 2. & 2 H. 4. The Popish Cler∣gie had not authority sufficient by any Politick Law or Statute of this Land, to proceed unto death against any person whatsoever in case of Religion, but only by the usurped tyranny and example of the Court of Rome.

But yet the King and his Iudges had power to proceed against; imprison and burne Hereticks to death, by the Common Law, though the Ordinary had not (as I have proved) This law gave the Ordinaries and Clergy a new power in this res∣pect, to condeme and burn such as they held Herticks, which they had not before: Hence (c 2.82) the Pope sent his Letters to King Richard the second to suppresse Wic∣cliffe and his followers, and bring them to condigne punishment, and to be assistant to the Bishops herein, qui in prosecutione istius negotij noscuntur favore & AVXILIO TVAE CELSITVDINIS INDIGERE; Whereupon the King writ Letters to the Vniversity and Chauncellor of Oxford, to apprehend, imprison, and convict them for their tenents, which they could not doe but by this royall command, by any Ecclesiasticall Iurisdiction then in use.

Fitzherbert a learned Iudge in his Natura Brevium (written in Henry the 8. his Raigne,) fol. 269. determines thus.

Note it appeares by Britton in his Booke, that Hereticks shall be burned, and it appeares by that Booke, THAT THIS IS THE COMMON LAW. But Note, that the person who shall bee burnt for Heresie, ought to be first convicted thereof by the Bishop, which is his Diocesan, where he abides, & abjure the same, & after if he relapse into this Heresie, or any other, & be condemned thereof in the said Diocesse, then he shal

be delivered to the secular power by the Clergy, to do with him as the King shall please; and then it is like the King may pardon him, if he will, or grant a Writ De Haeretico comburendo to burne him. Then reciting the ancient forme of the Writ forecited, he proceeds thus: And by this Writ it appeares, that a Man ought to be convicted of Heresie by the Archbishop and all the Clergy of his Province & abjured of the same, and after newly convicted & condemned by the Clergie of his province, and that in their generall Councell of Convocati∣on; But now by the Statute of 2. H. 4. c. 15. it is ordained, that any Bishop in his Dio•• may convict a man of Heresie and adjure him, & after relapse newly convict & condemne him thereof, and warne the Sheriffe or other Officer to take and put him into the fire, &c. and this the Sheriffe or other Officer ought to do by the Bishops precept, and that Without any Writ to be directed to them By the King to doe i••. And this is the cause (as it seems) that this writ is not put in the new Registers, because this writ will not serve, nor ought to be sued at this day: but it is void, and nul in Law, by reason of this Act. But now by the Statute made in 25. H. 8. c. 14. this Statute of 2. H. 4 is repealed and made voyd, and now it is ordained by this last Statute, that he who is abjured of He∣resie and after falls in relaps, and is convicted of it before the Ordinary, that yet the Ordinary ought not to commit him to the lay power to burne him, with∣out the Kings writ, De Haeretico comburendo, first purchased thereupon, as ap∣peares by the said Act more at large.

Sir Ed. Cooke in the 3d. Part of his Institutes, c. 5. p. 39. 40 41. writes, that it

appeareth by Bracton, Britton, Fleta, Stamford, and All our Bookes, that hee that is duly convict of Heresie, shall be burnt to death (even by the Common Law:) That the Dio••ae an hath Iurisdiction of Heresie; and so it hath bin put in are in all d 2.83 Queene Elizabeths Raigne; and accordingly it was resolved by Fleming Chiefe Iustice; Tanfield chiefe Baron; Williams and Crooke Iustices, Hil. 9. Ia••. R. in the care of Legate the Hereticke, that upon a conviction before the Ordinary of Heresie, the writ De Haeretico comburendo doth lie. The Ecclesiasticall Iudge at this day cannot commit the person that is convict of Heresie to the Sheriffe, albeit, he be present, to be burnt, but must have the Kings writ, De Haeretico comburendo, According to the Common Law; For now all Acts of Parliament are repealed. And the reason why Haeresie is so extrea••l•• and fearefully punished is, for that, Gravius est aeternam quam tem∣poralem ledere majestatem. The party duly convicted may recall and abjure his opinion, and thereby save his life, but a relapse is fatall. For as in case 'of a dis∣ease of the Body, after a recovery recidiuation is extreamely dangerous; So in case o•• Heresie (a disease of the soule) a relapse is incurable. And as he who is a L••per of his body is to be removed from the society of men, least he should infect them, y the Kings Writ, De Leproso amovendo: So he that hath Le∣pram* 2.84 animae,

that is, to be convicted of Heresie, Shall be cut off, least he should poyson others, by the Kings Writ, De Haeretico comburendo. But if the

Hereticke will not after conviction abjure, he may by force of the said Writ, be burnt without abj ration. He addes; that when an Act of Parliament is made concerning matters meerely spirituall, as Heresie, yet that Act being part of the Lawes of the Realme, the same shall be construed and interpreted by

the Iudges of the Common Law, who use to conferre with those that are lear∣ned in that profession;

which hee proves by the resolution in Iohn Keysers case, Mich. 5. E. 4. rot. 143. Coram Rege, and Hillary Warners case, M, 11. H. 7. rot. 327. in the Common Pleas e 2.85 This is cleare by the Authority of the Councell at Oxford under Tho. Arundell Archbishop of Canterbury, Anno Dom. 1448. for the punishment of Hereticks, and suppression of Heresies, In uberiorem for∣tificationem juris communis in hac parte, as the Constitutions of it determine: which likewise informe us; Quod licet inter crimen Haeresis & lesae Majestatis in legibus diversis quaedam paritas reputetur, est tamen dissimilis culpa, paenam{que} exigit GRAVIOREM divinam quam humanam offendere Majestatem. By which Authorities it is cleare to me.

First, that our Kings in ancient times did at first make use of Synods, and Convocations only to * 2.86 advise them what was Heresie, and Apostacy, what not, not to convict and condemne Hereticks to be burnt: and that Heresie and A∣postacy are offences inquirable, inditable, and triable in a criminall way at the Kings suit in the Kings Courts before his Iustices, by the ancient common Law of this Realme, and punishable after indictment and conviction, by BVRNING, death, if not forfeiture of Lands, as in case of Treason against the King himselfe.

2ly. That the Writ De Haeretico comburendo, is grounded and warranted by the common Law, not introduced by the Statutes of 2. H. 4. c. 15. or 2. H. 5. c. 7. (which neither prescribe nor make mention of it) the Statute▪ of 25. H. 8. ••. 14. being the first Act that names it; as well as the writs De Excommunicato capiendo, & Apostata Capiendo (introduced by the common law withoutany Act of Parliament) with the writ; ad deliberandum Clericum Ordinario, and the like.

3ly. That the Statutes of 2. H. 4. c. 15. 2. H. 5. c. 7. & 25. H. 8. c. 14. during the time they were in force, tooke away this power from the Iudges to condemne He, reticks, giving them authority only to enquire after them & returne their Inqui∣sitions to the Ordinaries by way of information, not conviction or evidence, ve∣sting all the power of condemning Hereticks in the Convocation, Ordinaries and their Commissaries, during their continuance; which Statutes being repealed by 1 Eliz. c. 1. the common Law is thereby revived; Therefore the Iudges at this day by the ancient common Law of Engl. may indict and condemne Hereticks and Apostates to be burnt (the rather because the Bishops power is abolished) cor∣trary to the opinion of 27. P. 8. 14. (delivered when those Lawes were in force) and of Sir Edward Cooke in his third Institutes, p. 40. That at this day no person can be indicted or impeached for Heresie, before any temporall Iudge, or other that hath temporall Iurisdiction; as upon the perusall of the Statutes of 5. R. 2. c. 5. 2. H. 4. c. 15. 2. H. 5. c. 7. 25. H. 8. c. 14. 2. Phil. and Mary c. 6. appeareth. For these Acts being repealed, as he there grants; the old common Law of England is thereby revived as to Hereticks and Apostates; and so at this day, any person may be indicted, impeached, condemned, before the temporall Iudges of the Kings Courts for apparent reall Heresie (contrary to the Word of God, and 4. first Generall Councels) in such sort as they were and might be, before these Statutes.

4ly. That since the repeale of these Statutes, no man upon a bare conviction of Heresie before the Ordinary, or Commissary, justly may or ought to be put to

death or burnt, by the Writ De Haeretico comburendo, unlesse he were likewise first legally indicted and convicted by a Iury in the Kings Courts, as all other capitall Malefactors, Felons, and Traytors are. My reasons are, F••••st because it is directly contrary to Magna Charta: c. 29. the Petition of Right; 5. E. 3. c. 9. 25. E 3. c. 4. and other forecited Statutes of Edward the 3d. and contrary to the right order of Iustice, good equity, and the Lawes of the Realme, as is resolved in the Stat. of 25. H. 8 c. 14. 2ly. Because the Sheriffe could not execute any man by vertue of this Writ, or without it, before the Statute of 2. H. 4. c. 5. nor after it without this Writ, unlesse he were actually present at the sentence, as is resol∣ved, 2. Mariae, Brooke, Heresie, 1. Therefore this Statute and all others in pur∣suance of it, being totally repealed, this Writ and the proceedings on it upon a bare sentence of the Ordinary is (as I humbly conceive) meerely void in Law and contrary to Magna Charta: And therefore it is considerable, whether the re∣solution of the Iudges in Legates case, forecited, be not erronious, though se∣conded by Sir Edward Cooke. For though the Ordinary of every Diocesse both before and after these Acts might convict any person for Heresie, and excom∣municate or degrade him by the common Law; yet the Sheriffe could not exe∣cute him by any such convictions either without or by vertue of a Writ De Hae∣retico comburendo: but by power of those Acts now all repealed, as is resolved by 25. H. 8. c. 1. 4 Yet that an Hereticke or Blasphemer convicted and condem∣ned of Heresie or notorious Blasphemy by a whole Nationall Synod or Convo∣cation, may by Ordinance of both Houses of Parliament without any previous Indictment, be lawfully executed by a Writ De Heretico comburendo, even at this day, seemes probable to me, since it was usual before any Statute made, by the connivance of the common Law.

5ly. That an Hereticke and Apostate legally indicted and convicted in the Kings Courts before the Iudges for Heresie or Apostacy, and adjudged to be burnt, may at this day by the common Law be executed without such a Writ, by vertue of the judgement only, by the Sheriffe (who is an Officer to the Court) as well as other Felons may be and are usually executed in other cases without a Writ. And if the Parliament will be pleased by a Law to declare, what are Here∣sies in particular, and what Heretickes and Apostates in speciall shall be indicted and proceeded against at the common Law: as they did heretofore in case of Treasons by the Stat. of 25. E. 3. c. 2. there will be as great benefit, and no more danger of Tyranny or Persecution, in permitting, commanding the Iudges to proceed against Hereticks and Apostates (who are Traytors unto God and Re∣ligion) according to the ancient Rules of the common Law, then there now is in their proceedings against Traytors to the King and Kingdome, upon the Statute of 25. E. 3. c. 2. a very good president (as I humbly conceive) for framing a new capitall Law against Heresies and Blasphemies.

Now the reasons which confirme me in this opinion, That all Heresies, Blasphe∣mies, Schismes, Apostacies, Idolatries are triable and punishable in a criminall or Capitall manner, only by an indictment and legall Tryall at the common Law, but not upon any sentence given by the Clergy in Convocation, or the Bishops in their Consistories, are these: First, because the Priests under the Law, were neither appointed to condemne nor execute such (unlesse upon extraordi∣nary

occasions in default of the Majestrat) but only the Majestrates, and people; as Deut. 13. with other precepts and precedents forecited, manifest: especially Iob. 31. 26. 27. 28. If I behold the Sunne when it shined, or the Moone walking in brightnesse; or my heart hath beene secretly enticed (to worship them) or my mouth hath kissed my hand: this also were an iniquity, TO BE PVNISHED BY THE IVDGE: for I should have denyed the God that is above. Secondly, Because all such under the Gospell since Christs time, were anciently punished with imprisonment, confiscation of goods, disinherison, banishment, death, only * 2.87 by the civill Lawes, Edicts of Godly Emperours, Kings, and civill Majestrates, and by their sentences and Iudgements in pursuance of them; as is apparant by the premised and subsequent Lawes and Histories; No Prelats, Councells, Synods, anciently having power to passe any such civill, corporall or capitall sentence a∣gainst them; but the civill Iudges and Majestrate only. Hence b 2.88 Lucas Tuden∣sis about 350. yeares since, writing of the Albigenses reputed for Hereticks, re∣cords, that a judice Regionis capti sunt, Et ut digni erant flaminum ignibus tra∣diti; confessing it to be the civill Magistrates duty, both to restraine and punish them; concluding thus. Regum & Principum est hoc ministerium, scilicet, fidei rebelles occidere, per se, vel per ministros suos. Quod nisi sollicite fecerint, ratio∣nem reddent Domino de his, quae eorum dissimulatione, vel negligentia ab impijs perpetrantur; Remunerabuntur autem, si illorum ministeriocultus fidei conserve∣tur. Hence b 2.89 Iulius Firmicus writes thus to the Emperors Constans and Con∣stantius; vobis sacratissimi Imperatores, ad vindicandam & puniendam Idolola∣triam necessitas imperatur, & hoc vobis Dei summi lege praecipitur: 3ly. Because c 2.90 all the godly Councells, Bishops, Fathers in former ages, yea Popes them∣selves, have written to, and importuned Godly Emperors, Kings, Magistrates to apprehend, suppresse, punish Hereticks, Schismaticks, Blasphemers and A∣postates, informing them it was their duty to do it; to which all Orthodox Pro∣testant Churches, Writers at this day subscribe, yea and the Papists too: From whence d 2.91 Paeraeus, Dr. Willet, e 2.92 Bishop Davenant, and generally all Protestant Divines, thus argue against the Popish Prelates and Clergie, who will not admit of Christian Princes and Majestrates to be the Iudges of Hereticks, Schismatricks, &c. but only to be executioners of them, when condemned first by them for He∣reticks, and delivered over as such unto them to burne or punish.

Every one hath the supreame Iurisdiction, Power or Authority of judging, in those things wherein he hath the supreame Power of punishing, condemning, and executing Offenders, because all punishment and execution without a preceding Iudge∣ment, knowledge and conviction of the truth and reality of the crimes for which the party is punished or executed, is rash and unjust; and no Prince or Majestrate can justly punish another for opposing, or not embracing that Faith and Religion which himselfe is not able and hath no jurisdiction to judge, whether it be Heresie, or Truth agreeable to Gods word; it being contrary to ••ohn 7. 51. Acts 25. 15. 16. 17. the course of all Laws both Divine •• Humane: But in the businesse of Faith and Religion Christian Princes and Majestrates have the supreame Iurisdiction, Power Authority of condemning, punishing and executing Hereticks, Schi••maticks, Blasphemers, Apostates, and Idolarers cri∣minally or capitally; as all ancient Fathers, Councells, Protestant Churches * 2.93 writers

accord: Therefore they only have the proper Iurisdiction and Conu∣sance of their Crimes, and are to try them as they doe other Malefactors by way of Indictment and Iury only.

4ly. Because f 2.94 Dr. Willet, g 2.95 Bishop Davenant with other of our owne and * 2.96 ••orraign Protestant Divines, accord; That the Clergies encroaching of the power of judging and condemning Hereticks, dolaters, Schismaticks, Apostates Blasphemers further then to excommunicate or degrade them only, and denying the Christian Majestrate power to indict, arraigne, try, and condemne them cri∣minally, to inflict pecuniary, corporall or capitall censures on them, is a meere Pa∣pall encroachment and innovation; usurped h 2.97 about some three hundred and forty yeares since by the Pope and Popish Clergy, by the connivance of Christian Princes, to suppresse the Albigenses and Waldenses, whom they feared the Civill Magistrate, who favoured them, would not condemne, burne or put to death as Hereticks, it left to their Tribunalls, and thereupon appointed their owne speci∣all Inquisitors to proceed against them. Therefore being a meere Papall usurpa∣tion and Encroachment upon the Kings Royall Prerogative, and lawfull Power, it is certainly abolished for ever by the Statute of •• Eliz. c. 1. and other Acts a∣gainst the Popes usurpations.

5ly. Because forraigne Protestant States and Princes condemne no Hereticks to suffer losseof Liberty, Goods, life, or banishment, but such as themselves upon tryall and conviction before them, judge such, as appeares by the case of i 2.98 Valentinus Gentilis, Servetus and other Hereticks, condemned and executed by them. Therefore our Iudges also doubtlesse ought to enjoy and exercise this Iurisdiction here in England, as well as those in forraigne parts; the rather, because they have legall Conusance of Heresie, and the like, in case of an Ha∣beas Corpus or Prohibition, as our k 2.99 Law-Bookes resolve; and so by like reason in case of an Indictment too; the rather, because the clauses in the very Writ l 2.100 De Haeretico Comburendo admit them such a power, and the ancient common Law of England directly gave it them, as I have already manifested: which I hope will fully satisfie such who have beene hitherto doubtfull, or con∣trary minded in this point.

And thus much for proceedings by the Common Law of England against Hereticks and Apostates, which I thought fit to cleare, because either not known to, or mistaken by most; and may be usefull for the future. I come now to our owne Statutes against Heresie and Hereticks, of which very briefly, because all now repealed, and touched upon before.

In the times of Popery there were severall Acts of Parliament made against* 2.101 those the Prelats and Clergy then pretended to be Hereticks, to wit, Iohn Wick∣liffe and his followers, whom they stiled Lolards, who were no Hereticks at all in verity, as also against others really such, though not principally intended in those Lawes.

The first Law was only a pretended Act, fraudulently obtained by the Pre∣lates without the Commons consent, and published as a Law assented to by them (〈…〉〈…〉 what manner you may read in the Marginal n Authors) to wit, the Statute of 5. R. 2. .5. Stat. ••. The effect of it was, that the Kings Commissions be made and directed to Sheriffs and other Officers, and other persons learned, upon the

Bishops certificat made in Chancery, from time to time to arrest all Lollard Preachers [whom they styled Hereticks] and also their fautors, Abettors, and to hould them in arrest and strong prison till they should justifie themselves ac∣cording to the Law and reason of Holy Church: But this pretended Act upon the Commons Petition, in the next Parliament was revoked, because they never assented to it: nor was it granted by them, for it was never their meaning to be justified by, and binde themselves and their successors to the Prelates, more then their Ancestors had done before them.

The next Statute against Hereticks is that of 2. H. 4. ch. 15. procured as the for∣mer, which was made only upon the Petition of the Prelates and Clergy of Eng∣land, who in their Petition desire, that it may be ordained * 2.102 per dictam Regiam Majestatem ex assensu Magnatum & aliorum Procerum in dicto Parliamento existentum, And the Answer is, Rex de consensu Magnatum & aliorum pro∣cerum Regni sui; without naming the Commons, as appeares by the Parliament Roll; yet the Prelates cunningly foisted this clause into their written and prin∣ted Copies, (which they inserted into their Constitutions in the Councell at Oxford, An. 1408. some six yeares after this Law, though not in the Parliament Rolls) Super quibus quidem Novitatibus, & excessibus superius recitatis, Prae∣lati & Clerus supradicti * 2.103 AC ETIAM COMMVNITATES DICTI REGNI in eodem Parliamento existentes, dicto Domino Regi supplicaverunt, ut sua dig∣naretur Regia celsitudo in dicto Parliamento providere de remedio oportuno. Wherein the Commons consent is included, who neither joyned in the Petition nor consented to the Act: yet this clause continued in all our Printed Statutes, both in the Latine and English Copies, to give it the colour of an Act of Parlia∣ment, as Mr. Fox truly observes in his Acts and Monuments vol. ••. Edit. 1640. p. 773. upon which ground among others, this Statute was repealed by 25. H. 8. ••. 14. being practised as a Law till ther: Whence * 2.104 Walsingham stiles it a Statute, and affirmes, that William Satry a Presbyter, burnt in Smithfield in the sight of many, had this Law practised upon him; Practizataque fuit haec lex in P••eudo presbytero, qui apud Smithfield, multis aspectantibus EST COMBVSTVS; though in truth he was burned before this Law passed, upon a Writ made by the King and temporall Lords, without the Commons or Prelates.

This Statute [if I may so call it] ••••flicts not only imprisonment and fines upon Lollards, and such as they then deemed Hereticks, but death it selfe, in case they abjured not their Heresie, upon a Conviction and sentence of Heresie before the

Ordinary or his Commissary, to whom all Sheriff, Majors, and other Civill Offi∣cers were enjoyned to be assistant, and present at their Sentences of condem∣nation, if required, and upon their Sentence alone, without any Writ de Haere∣tico comburendo, or Order from the King, they were to burne the persons con∣demned and not abjuring in a publique place, to terrifie others:

as you may read in the printed Act it selfe, which differs something from the record.

7. H. 4. Rot. Parl. nu. 62. there was a like Petition exhibited by the Prelates for a new and severer Law against the Lollards, and that all might apprehend and en∣quire of such, and no Sanctuary might be granted to them, wherein the name of the Commons was used, by meanes of Sir Iohn Ticketoft and others; but this, i•• seemes, miscaried, and was never printed or published by the Prelates, as the for∣mer was.

The next law against Heretiks is 2. H. 5. c. 7. which ratified the former Acts, prescribed an Oath to Sheriffes and other Officers, to assist and attend the Ordi∣naries in prosecution of Hereticks, & Lollards;

Added a confiscation of the lands Goods, and Estates of such as were convicted of Heresie, and delivered over to the secular power, whether they were executed or burnt, or not; and of all hereditaments of Lands in others for their use, and ordered Iudges of Assise and Iustices of Peace in their Sessions to enquire after Hereticks, their fautors, maintainers, Bookes, Writings, Sermons, Conventicles, and to apprehend them, to transmit their inquiries to the Ordinaries or their Commissaries, to informe them,

but not to be used as evidence, the Ordinaries being left to proceed according to the lawes of Holy Church. This Act restrained the Iudges and Iu∣stices power to punish Heretickes unpon Indictment by the Common Law, and made Heresie no civill, but an n 2.105 ecclesiasticall offence only, for the present; as some of our Law-Bookes stile it.

After this, the Statute of 25. H. 8. c. 14. repeales the Statute of 2. H. 4. for these foure reasons mentioned in the Preface of it.

First, because that Act doth not in any part thereof declare any certaine cases of Heresie, contrary to the de∣termination of Holy Scripture, or the Canonicall Sanctions therein expressed, whereby the Kings loving and obedient Subjects might be learned to eschew the dangers and paines in the said Act specified; or to abhorre and detest that foule and detestable crime of Heresie.

2ly. Because these words, Canonicall Sanctions, and such other like contai∣ned in the said Act, are so generall, that the most expert and best learned man of this Realme, diligently lying in wait upon himselfe, cannot e••chew and a∣void the penalty and dangers of the said Act, and Canonicall Sanctions, if hee should be examined upon such captious interrogatories, as is and hath beene accustomed to be ministred by the Ordinaries of this Realme, in cases where they will suspect any person or persons of Heresie.

3ly. For as much as it standeth not with the right order of Iustice or good equity that any person should be convict and put to the losse of his life, good* 2.106 name or goods, unlesse it were by due accusation and witnesses, or by pre∣sentment, verdict, confession or Outlawarie, since by the Lawes of the Realme for Treason committed to the perill of the Kings most royall Majesti; upon whose surety dependeth the wealth of this whole Realme, no person may or can be put to death, but by presentment, verdict, confession or processe of Outlary.

4ly. For that there be many Heresies, and paines and punishments for He∣resies, declared and ordained in and by the said Canonicall Sanctions, and by the Lawes and Ordinances made by the Popes and Bishops of Rome, and by their Authoritie, for holding, doing, preaching or speaking of things contrary to the said Canonicall Sanctions, Lawes and Ordinances, which be but Humane, being meere repugnant and contrarious to the Prerogative of the Kings im∣periall Crowne, regall jurisdiction, Lawes, Statutes, and Ordinances of this Realme; by reason whereof his people of the same, observing, maintaining, de∣fending, and due executing of the said Lawes, Statutes and Prerogative Royall, by Authority of that Act of 2. H. 4. may be brought into slander of Heresie, to

their great infamy and danger and perill of their lives. Neverthelesse, for as much as the most foule and detestable crime of Heresie should not go un∣punished, but be utterly abhorred, detested and eradicate, nor that any Here∣ticks should be favoured, but that they should have condigne and sufficient punishment, for the repressing of Hereticks & such erronious opinions in time comming; It enacts, That the Statutes of 5. R. 2. & 2. H. 5. c. 7. for the punish∣ment, and reformation of Hereticks and Lollards, and every provision therein, not repugnant to this Act, shall stand in full strength: and that Sheriffes in their Townes, and Stewards in their Leets, Rapes, and Wapentakes shall have power to inquire of Heretickes, as of common Annoyances, and to certifie their inquiries to the Ordinary, in such manner as the Justices of Assise and of the Peace might doe, by the Statute of 2. H. 5. c. 7. and that the Ordinaries after such presentment and indictment, proved by the Oath of two lawfull witnesses at the least, and not otherwise, or by any other meanes, might con∣vict, convent, arrest and apprehend such persons presented or indicted of any Heresie. And that he that happened to be lawfully convicted before the Or∣dinary in his open Court, and in open place, of the Heresie whereof hee was accused or presented, shall abjure the same, and if he refused and renounced the same, then he should do such reasonable penance for his offence as shal be limited by the discretion of the Ordinaries. And if he refused to abjure, or af∣ter abjuration fall into relapse, and were duely accused, or presented and cor∣vict thereof as aforesaid, that then in such cases he shall be committed to Lay power, TO BE BVRNED in open places for example of others, as hath been accustomed: the Kings Writ, De Heretico comburendo, first had and obtai∣ned for the same: And it likewise provides, that no manner of doing, spea∣king or communication, or holding against any Lawes made by the Bishops of Rome, or by their Authority, for the advancement of their owne worldly glo∣ry and ambition given them by humane Lawes or Policies, and not by Holy Scripture, contrariant and repugnant to the Lawes of this Realme, and the Kings Prerogative Royall, shall be deemed, reputed, accepted or taken to bee Heresie.

After this in 31. H. 8. c. 14. 34. H. 8. c. 1. & 35. H. 8. c. 1. severall Lawes were made to punish certaine particular points of Doctrine [commonly called the Six Ar∣ticles] with death and the losse of Goods, as you may read at large in the Acts themselves▪ the last whereof somewhat mitigates and explaines the former.

These Lawes proving very * 2.107 boody to the true Professors of the Gospell, there∣upon the Statute of 1. Ed. 6. c. 12. repeald and utterly made void all Lawes and Statutes formerly made concerning Hereticks, or opinions in Religion: and so they continued repealed, during all King Edward the sixt his Reigne. But Queene Mary comming to the Crowne, and restoring the Popes and Prelates exploded Jurisdictions, thereupon;

The Statute of 1. & 2. Phil. and Mary ••. 6. revived them all, in whose Reign they were put in vigorus execution, to the destruction of many Godly Christians; as we may read at large in Mr. Fox his Acts and Monuments, vol. 3. But shee de∣ceasing, and Queene Elizabeth ••••cceding; The Statute of 1. Eliz. c. 1. repea∣led all these Lawes againe▪ rev••ed by Queene Mary; and leaves Ord•…•… and

the High Commissioners liberty to proceed against Heretickes, only by Ecclesi∣asticall Censures, with thes provisoes.

Provided alwayes, and be it enacted as is aforesaid, that no manner of Or∣der, Act, or determination for any matter of Religion or cause Ecclesiasti∣call, had or made by the Authority of this present Parliament, shall be accep∣ted, deemed, reputed, or adjudged at any time hereafter, to be any Errour, Heresie, Schisme, or Schismaticall opinion: any Order, Decree, Sentence, Con∣stitution or Law whatsoever the same be to the contrary notwithstanding: Provided always, & be it enacted by the Authority aforesaid, that such person or Persons to whom your Highnesse, your Heires, or Successors shall hereafter by Letters Patents under the Great Seale of England, give Authority to have or execute any Jurisdiction, Power or Authority, Spirituall or Temporall, or to visi, Reforme, Order or Correct any Errors, Heresies, Schismes, Abuses or Enormities, by vertue of this Act, shall not in any wise have Authority or power to order, determine, or adjudge any matter or cause to be Heresie, but only such as heretofore have beene determined, ordered or adjudged to bee Heresie, by the Authority of the Canonicall Scriptures, or by the first 4. Gene∣rall Councells, or any of them, or by any other Generall Councells, wherein the same was declared Heresie, by the expresse and plaine words of the said Canonicall Scriptures, or such as hereafter shall be Ordered, judged, or deter∣mined to be Heresie by the High Court of Parliament of this Realme, with the assent of the Clergie in their Convocation: any thing in this Act contained to the contrary notwithstanding.

So as this Act defines; what shall be adjudged and punished as Heresie by the High Commissioners, and may serve for a good Rule to the Judges and Parliament now to proceed by, in judging what shall be reputed▪ reall Haeresie and Blasphemy in future times.

But this clause of this Act is now repealed by an Act of this present Parlia∣ment, which takes away the High Commission; and so all Statutes concerning Heretickes or Heresie are now wholly repealed; and the Ordinaries power to punish them, totally abolished by the Ordinances abolishing Episcopacy.

Yet this is observable, that both before and after the repeale of all Statutes concerning Haeresie by 1 Eliz. c. 1. some reall Heretickes and Anabaptists were condemned and burnt for Haeresie, by vertue of the Common Law of Eng∣land.

I read if b 2.108 Fox his Acts and Monuments, that in King Henry the 8. his Reigne in the yeare of our Lord 1535.

ten Datch men, accounted for Ana∣baptists, were put to death in sundry places of the Realme: and that other tenne repented and were saved, and two of the said Company pardoned by the King, albeit the definitive sentence was read.

And well might they de∣serve this sentence, if our learned Martyr John Philpot, may be credited; who writes in a godly Letter to a friend of his: m 2.109

That Axentius, one of the Arrian Sect, with his Adherents, was one of the first that denyed the Bap∣tisme of Children; and next after him Pelagius the Hereticke, and some others that were in n 2.110 St. Bernards time; and in our dayes the Anabaptists, an inor∣dinate kinde of men, stirred up by the Devil to the destruction of the Gospel. So he o An. 1538. Two Anabaptists were burned in Smithfield; three then bore

fagots, and abjured the Realme:

but this was before these Acts repealed.

After their repeale, in the 17. yeare of p 2.111 Queene Elizabeth, Anno 1575. A congregation of Anabaptists, being Dutch-men, was discovered in a House

without the Barres of Aldgate LONDON: 27 of them were taken and sent to Prison: 4. of them bearing Fagots recanted their Haereticall opinions at Pauls Crosse the 5th. day of May: The 21. of May, one man and two women Ana∣baptists, Dutch, were in the Consistory at Pauls condemned to be burnt in Smithfield; after great paines taken with them, the Women were converted, and the Man banished.

Nine Women of them and a Man were publikely Carted and whipped by the Sheriffs Officers on the first of Iune, and then carried to the Water side from Newgate, and shipped and banished, never to returne more into Eng∣land.

The 22. of Iuly two Dutchmen Anabaptists were burned in Smithfield, who

died with great horror roaring and yelling. And by this meanes England was then preserved from their infection.

q 2.112 Anno 1579. being 21. Eliz. Mathew Hamant for execrable Haeresie and

Blasphemy (not fit to repeat) against Christ and the Holy Ghost, and denying their Deity, and the use of Baptisme and Sacraments in the Church: was on the 13. day of April condemned at Norwich, by the Bishop of the Diocesse in his Consistory, as an Haeretick: and on the 20th. of May, burned publikly in the Castle of Norwich, his Eares being first cut off in the Market place, for hor∣rible blasphemy against the Queene.

[r] Anno. 25. Eliz. on the 18. day of September, one Iohn Lewes, who na∣med himselfe Abdeit, an obstinate Haereticke, denying the Godhead of Christ,* 2.113 and holding divers other damnable Haeresies [much like his Predecessor Ha∣mant] WAS BVRNED AT NORWICH.

s 2.114 Hil. 9. Jacobi one Legat was juditially convented, convicted and

con∣demned by the Bishop of the Diocesse for his Heresie, and it was resolved by the Judges of the Kings Bench, that a Writ De Haeretico comburendo lay upon the judgement

[and some say he was burnt accordingly.]

9. Jacobi 19. Novembris, Anno Dom. 1611. one Edward Wrightman of Bur∣ton

upon Trent, was convented before Richard Neale Bishop of Coventry and Litchfield, for denying the Trinity the Deity of Christ and of the Holy Ghost, and affirming himselfe to be Christ and the Holy Ghost; and the Scriptures spoken of them to be meant of himselfe; all which he affirmed and justified in his Answers to his Articles, and persisted in the same after many conferences:

whereupon on the 5th. of December following, he was condemned for an ob∣stinate and incorrigible Haereticke and excommunicated with the great

Ex∣communication, and adjudged by the Bishop, to be delivered over to the secu∣lar power, to be capitally punished, according to the Atrocity and haynousnes of his crimes and Blasphemies;

whose Articles and sentence, I have in my custo¦dy. Whether he were actually burnt, or reprived as one frantique and distra∣cted as some esteemed him, I cannot certainely determine. All these were thus censured, and some of them put to death by the common Law, since the

Statutes against Hereticks, were repealed; why any scruple of putting such obsti∣nate grosse Haereticks and Blasphemers to death, upon a legall Indictment and Conviction before the Judges after the ancient course of the Common Law, should now be made. I can see no colour, unles our love to, our zeale for God, Religion, be farre lesse, farre colder then our Predecessors, or those very Lordly Prelates whom we have suppressed, and our solemne Covenants, Protestations to make a thorow Reformation of all corruptions in Doctrine, Disciplin, life, an engagement to us to tollerate such most execrable Heresies, Errors, and open Blasphemies which the most unreformed times persons, would by no meanes suffer without speedy condigne corporall and capitall punishments.

I shall only adde to this, that by the Statutes of 5. Eliz. c. 1. 23. Eliz. c. 1. & 3. ••7. Eliz. c. 1. 28. Eliz. c. 6. 35. Eliz. c. 1. 2. 39. Eliz. c. 18. 43. Eliz. c. 9. 1 Jac. c. 4. 3. Jac. c. 4. 5. 7. Jac. c. 6. & 3. Car. c. 2. Jesuites, Seminarie Priests, Monkes, Friars, who re∣ceive Orders by any power derived from the See of Rome, if borne within the Kings allegiance, are to be indicted in the Kings temporall Courts, and condem∣ned, yea, executed as Traytors, if they do but say Masse, exercise their Priestly sanctions, or endeavour to seduce any of the Kings Subjects from their Religi∣on and Allegiance; though they do it [as they conceive] meerely out of consci∣ence and duty to God and their Ecclesiasticall Superiors; upon which Statutes many of them have beene executed as Traytors, and some of late by the pre∣sent Parliaments speciall direction, when the King himselfe would have reprived them. The voluntarie Harborers of them, knowing them to be such, are by the Lawes to be indicted and executed as Fellons; and the late * 2.115 Archbishops fami∣liarity, correspondence and confederacy with Priests and Je••uites to introduce Popish Superstition, and subvert the established Protestant Religion, was char∣ged against him by the whole House of Commons, as a Treasonable and Capi∣tall offence, for which, among other things, he lost his head by the unanimous Judgement of both Houses of Parliament. Such Popish Recusants or others who bring in any of the Popes Bulls or Excommunications into this Realme, or publish them here, though out of a seduced Conscience, are to be executed as Felons; by these Lawes; or at least attainted in a Praemunire, to the losse of their Estates and Libertyes. Such Popish Recusants, who are convicted for not repairing to Church and receiving the Sacraments among us, are to forfeit two parts in three to be divided, of their whole reall and personall Estates, to the King; to pay an hundred pounds for every Masse they heare, and forfeit twenty pounds a Month for absenting themselves from Divine Service and Sermons, in some Church or Chappell, which lest e••alty, of twenty pounds a Month for absence from the publike Ordinances, all Schismaticks and Separatists incurre by these Lawes, as well as Papist. All such Recu••ants or Separatists who re∣suse the Oath of Allegiance and Supremacy, incurre a Praemunire, are to be im∣prisoned, and made uncapable of any Office. The importers of Popish Books, Pictures, Reliques of any kinde, are subject to divers pecuniary Penalties; Recu∣sants themselves to be confined to their Houses, disarmed, secluded from the Court, and all places of trust; disabled to practise Law or Phisick and in some cases to inherit Lands, to sue any Actions, to be Executors or Administrators, and to forfeit all their goods, estates, Dowers, Iointures during their naturall

lives; as these Statutes declare at large: And besides this, they are to be ex∣communicated ipso facto, and so utterly disabled to bring any action at Law; and all this in relation to their false, hereticall and detestable Religion, which oft incites them to sedition, Rebellion, Treason, against the King, Kingdome, Parliament. And are all to be indicted and tried in these cases in the Kings Courts only according to the Rules of the Common Law.

These Lawes are still in force and executed to the full against them now; and it was a u 2.116 great complaint, yea charge against the King and his ill Councell in this and former Parliaments, that they suspended or mitigated these Lawes against Popish Priests and Recusants. And shall we then tollerate other dan∣gerous Hereticks, Schismatickes, Blasphemers and Enemies of our established Religion, yea and plead for a common tolleration of them, when our Lawes are so justly rigorous, and our selves so vehement against these? God forbid.

As for obstinate Schismaticks, who wholy separate from our Churches or publike Assemblies, and are no Papists, as they forfeit twelve pence for every Lords day, and twenty pounds for every month they absent themselves from our publike Congregations, by the Statutes of 1. Eliz. c. 2. and other recited Acts:

So by the Statute of 35. Eliz. c. 1. [yet unrepealed] they are to be imprisoned without Bayle or mainprise upon conviction, untill they conforme themselves and repaire constantly to our Churches; and if within three monthes after their Conviction they refuse to conforme, and to repaire duly to our Churches or Chapells they are thereupon to take an Oath of Abjuration to depart the Kingdome in the open Quarter-Sessions or Assises, before the Justices, within such time as shall be limited; and in case they refuse to abjure or shall not de∣part the Realme after such abjuration made, or returne into it, or into any the Kings Dominions againe, without speciall license of the King first obtained, then in every such case, the person so offending Shall be adjudged A Felon, and suffer [death] as in case of Felony, without benefit of Clergy. And every per∣son who shall knowingly releive, harbour, maintaine, or keepe in his house or service any such obstinate Separatist or Schismatick, who shall-refuse to re∣paire to our Churches, or Chappells, shall after notice thereof by the Ordinary or any Justice of Peace, or the Minister, Curate or Churchwardens of the pa∣rish where such person shall then be, forfeit ten pounds for every Month, that he shall so relieve, maintaine, retaine or keepe any such person so offending.

Which Act alone, if now duly executed, would speedily suppresse, ot quit our Church, our State of all those dangerous Anabaptists, Sectaries, and seperating Enthusiasts who now so much infest, and threaten tuine unto both. I wish all such would seriously read, Ephes. 4. 1. to 7. Rom. 16. 17. 18, 1 Cor. 1. 9. 10 14. 2 Pet. 2. Jud. 19. * 2.117 St. Cyprians Book, de Vnitate Ecclesiae, and St. Augustins Bookes and Epistles against the Donatists, which would teach them to renounce their dange∣rous Schisme and prevent the execution of this good Law against them.

How variously Hereticks themselves [with their Fautors and Followers] are to be punished by the Canon Law, to wit with excommunicution, losse of trading and commerce with others, confiscation of their goods, depriving them and their Children from all Ecclesiasticall preferments, disinheriting of their Children, losse of Dower by their Wives, disability to appeale, or give te∣stimony; absolution of their vassalls from all services, Tenures, Obligations by

which they are obliged to them; deprivation of all Sacraments of the Church and of Christian buriall; That no Register may write any thing, nor Advocate plead for them witho••t losse of Office and publike infamy; and delivery of them, after sentence given, to the Secular Powers To be burned to Ashes:

and what other punishments Apostates and Schismaticks are to undergoe by the Canon Law, you may read at large in Gratian: Causa 23. 24. Hostiensis Sum∣ma lib. 5. Tit. de Haereticis, Schismaticis, Apostatis, & Iterantibus Baptisma. Summa Angelica, Tit. Haereticus, Apostatia, Schisma: Summa Rosella, Tit. Apo∣statia, Haereticus. L••ndwood Provin. Const. l. 5. De Haereticis, Schismaticis & A∣postatis [where he writes,] sunt damnandi ad mortem per seculares potestates & per eas DEBENT COMBVRI VEL IGNE CREMARI, ut patet in qua∣dam constitutione Frederici] Franciscus Zerula, his Praxis Episcopalis, pars 1. Tit. Haeretici fol. 109, &c. Alfonsus a Castro adu: Haereses, & de justa haeret: punitione. Antonij Corseti Repertorium. Tit. Haereticus & Apostatia, Claudius De Sanctes ad edicta & de methodo Contr▪ sectas, veterum Principum. Lucas Tudensis, advers. Albigensium errores l. 3. c. 15. 20. 21. 22. Bellarmin; de Laicis l. c. 21. 22. Antonini Hist. pars 3. Tit. 19. c. 1. sect. 4. Reynerus contr. Waldenses c. 11. 12. Iacobi Gretseri Prologom: in scriptores contr. sectam Waldensium c. 6. Bibl. Patrum Tom. 13. p. 290. 291. Concilium Oxoniense, Anno 1408. under Thomas Arundell, for the suppression and punishment of Haereticks, apud Ioan. de Aton, Constitutiones Legit. f. 152. 153. 154. And in * 2.118 sundry other Canonists, Tit. de Haereticis et Apostatis, whose names I pretermit.

And thus much for the punishment of Heresie, Apostacy, and obstinate Schisme by corporall and capitall censures in all ages, both at home and in for∣raigne patts.

I shall next present you with like Lawes against, and punishments inflicted* 2.119 on open Blasphemers And prophane Cursers and swearers.

Blaspemy is defined to be* 2.120 contemptuous scoffing, or malitious speech or word uttered in dishonour, contempt, or dispight of God himselfe, or any per∣son of the sacred Trinity: and the more contempt, malice, dispite and rancor there is in the expression or words spoken, the greater and more execrable is the Bla∣sphemy, which crime extends even to prophane Oaths, curses, and execrations, falling under the Title of Blasphemy.

For corporall and capitall punishments inflicted by Christian Princes and Magistrates against Blasphemers, and execrable Cursers and swearers, I shall trouble you only with these instances.

The u 2.121 Century Writers record, That Constantine and other Godly Emperors in the 4. Century after Christ, did by civill edicts and punishments represse the Blasphemies of Haeretickes.

x 2.122 Iustinian the Emperor punished such with death and capitall punishments, who swore by any Member of God, or by Gods Haires, or blasphemed God.

y 2.123 The 12. Councill of Toledo in Spaine. Can. 9. confirmes the Lawes published by King Eringius, whereof this was one, de Blasphematoribus sanctae Trinita∣tis, which runs thus.

Sicut veritas sacri Evangelij praedicat, prolatum in fratrem contumeliae ver▪ bum, judicio reum adsignat, quanto magis peccantem in Spiritum sanctum divina

animadversionis sententia dampnat, quod irremissibile hic & in futuro Salvator ipse denunciat. Et ideo si quis Christi filij Dei blasphemaverit nomen, ejusque sacrum corpus & sanguinem aut contempserit sumendum percipere, aut parcep∣tum visus fuerit rejecisse, vel quamlibet injuriarum blasphemiam in sactam dixerit Trinitatem, id est in Patrem & Filium, & Spiritum sanctum: tuncinstan∣tia sace dotis vel judicis, in cujus civita••e, ••••stro vel territorio hoc malum exortum fuerit, blasphemator ipse centenis decalvatus flage•••••• s••••j••ceat▪ et ardua in vinculis constitutus; perpetui exilii conteretur aerumna: Res tamen eius in∣potestatem Principis redacte manebunt, qualiter in iure eorum, cui eas potestas conferre elegerit inconvulse persistant.

The Emperours, Charles the Great and Ludovicus Pius, promulged this Law* 2.124 against Blasphemers; z Si quis quolibet modo blasphemiam in Deum jactaverit, ab Episcopo vel comite pagi ipsius carceri usque ad satisfactionem tradatur, & pub∣lica paenitentia mulctetur, donec precibus proprii Episcopi publicē reconcilietur, Ecclesiaeque gremio canonice reddatur.

And the Emperour Ludovicus made this more severe and capitall Law against Blasphemers. a 2.125 De Blasphemia in Deum. Si quis quolibet modo blasphemiam in Deum iactaverit, a prafect•• urbis ultimo supplicio subiiciatur; qui vero talem cognoscens non manifestaverit, similiter coerceatur. Si praefectus urbis haec pu∣nire neglexerit, post Dei iudicium nostram indignationem incurrat.

The Emperour Frederick the 2d. enacted this Law against Blasphemers, that their Tongues should be cut out. b 2.126 Blasphemantes Deum & Virginem glorio∣sam linguae maliloquae mutilatione punimus.

St. c 2.127 Lewis King of France when going out of the Palace he heard a•• Blas¦phemour filthily abusing the name of God, commanded his lips to be branded with an hot Iron.

King d 2.128 Philip the 6. of France called Valoyes, enacted this Law against Swea∣rers and Blasphemers; An. 1347.

Volumus & ordinamus, ut ille vel illa quae Deo vel beatae Mariae virgini malidicere presumpserit, aut turpe seu vile iura∣mentum fecerit, pro prima vice ponatur in pilorio, inibi ab hora prima usque ad nonam permansurus; ad cuius oculos proiici valeant lutum & alias inmun∣ditias, absque tamen lapidibus, vel aliis rebus eum laedentibus; deinde vero ad panem & aquam absque quavis alia re per mensem demorabitur. Si autem ipsum secundo ricidire contigerit: volumus quod in die mercati solemnis rur∣sus in pilorio constituatur, ipsiusque labium superius cum ferro calido taliter scindatur, quod dentes eius apareant: Tertia vero vice; labium inferius, & quarta vice totum bilabium. Quod si per miseriam eius quinto id sibi contige∣rit, volumus quod in totum sibi lingua praescindatur, ut Deo & alteri dein∣ceps maledicere non valeat. Ordinantes insuper, quod si aliquis praedicta mala verba audiverit▪ & incontinenti Iusticiae revelare noluerit, super eum possit emenda usque ad summum 60. librarum levari; Si tamen talis adeo pauper fu∣erit, quod pecuniam antedictam non possit exolvere, in carceribus, donec sufficere debeat ad satisfaciendum emendae predictae, detineatur.

Charles the 7 of France. An. 1460. Henry the 2. of France An. 1546. Charles* 2.129 the 9. and the Estates of Orleans. Artic. 35. An. 1585. and King Henry the 4th. of France, An. 1534. enacted these severall Laws against Swearers & Blasphemers.

We inhibit and defend all persons of what estate, quality and degree soever they be, to renounce, grieve, dispight or blaspheame, or use any other villanous and detestable speeches against the honour of God and his holy Mother, upon paine to be condemned for the first offence at such a fine as the Iudge shall think fit to assesse, one part whereof shall accrue to the King, the other to the fabrick of the Church▪ the third •••• the enformer; and for the second, third, and fourth offence▪ •••••• ••••e shal be doubled, trebled, and quadruplied, and for the •••••••• o••••ence he shall be imprisoned eight houres, and there be liable to all the crimes, villanies and obloquies that any will cast upon him, and shall make such further amends as the Iudge shall arbitrate:

and for the sixt offence he shall be set on the Pillory and there have his upperlip branded with an hot Iron, so as his

Teeth may appeare. And for the 7. offence he shall be brought and set on the Pillory and there have his lower lip branded with an hot Iron. And if he sweare and offend any more, he shall have his Tongue cut off.

The Council of Lueran under Leo, the ninth Sess. Tit. Reformationes curia et aliorum; to abolish execrable blasphemy which then out of measure prevailed* 2.130 to the greatest contempt of Gods name, and of his Saints, ordained: That who¦soever should openly or publikely curse God, or blaspheame the name of Iesus

Christ, or of the Glorious Virgin with contumelious and obscene words, if hee were a publike Officer or had jurisdiction, he should for the first and second offence, forfeit all the profits thereof for three Monthes, and for the third, be deprived of it. If a Clergy man, he was to forfeit one whole yeares profits of al his Ecclesiastical livings for his first offence: For the second, to be deprived of his Living if he had but one benefice, & of which benefice the ordinary pleased if he had more then one:

And for the third offence upon conviction, to be de∣prived of al his dignities and benefices, and made uncapable to retaine them. But

a Layman blaspheming, if he be a noble man, shall for the first offence pay 25. Duckets, and for the second offence fifty, to be bestowed on the fabrick of the chiefe Church in the City: and for the third offence shall loose his Nobility: If an ignoble person or plebeian, he shal for the first offence be imprisoned; if hee shall above twice publikely blaspheame, he shall stand for an whole day toge∣ther before the Dores of the principall Church with an infamous Miter on his head: If he shall lapse againe into the same sinne, he shall be condemned unto perpetuall prison,

or to the Gallies at the pleasure of the Iudge. In the Court of Conscience, he that is guilty of Blasphemy cannot be absolved with

out Greivous penance. And we further ordaine, that secular Iudges who shall not as much as in them lies punish those who are convicted of Blasphe∣my with just punishments, shall be subject to the same punishments as the Blas∣phemers themselves, as guilty of the same sinne.

And all that shall heare any to blaspheame are enjoyned to informe against them, by this Councells decree. g 2.131 Hamant and Lewes, as well for their execrable Blasphemies, as Heresies, were By the very common Law, without any Statute, condemned and burnt in Queene Elizabeths Raigne at Norwich; and no doubt Blasphemers may be indicted and punished by the common Law, with death, as well as Heretickes and Apostates, for ope•• execrable blasphemy.

By the Statute of 21. lac▪ ••. 20. all prophane swearers and cursers shall for∣feit

twelve pence for every Offence and Oath, to be levyed by distresse for the use of the poore; and sit in Stocks for three houres, if no distresse be to be had if the Offendor be above twelve yeares old; and to be whipped publikely if un∣der. Too small a punishment (as some conceive) for so execrable a sinne▪ By the late h 2.132 Articles of Warre for the conduct of our Armies under the Earl of Essex and Sir Thomas Fairfax, All Blasphemers of the Trinity, or any of the Articles of the Christian faith are to be boared through the tongue with an hot Iron; and some have beene so punished in our Armies for their Blasphemies; which Articles likewise punish swearing with losse of pay, and the like.

I shall close up these Lawes with some further examples of ancient, Godly, politick Lawes for the punishment of Swearing and Blasphemy, gathered out of divers Authors by our learned Thomas Becon, printed cum privilegio at the end of his i 2.133 Invective against swearing.

King k 2.134 Henry the 5th. made a Statute for Swearers in his owne Pallace, that if he were a D••ke that did sweare he should forfeit for every time 40. s. to the ayding of the poore people. If he were a Lord or a Baron, 20. s. If he were a Knight or an Esquire 10▪ s. If a peasant or meane man, then to be scourged naked either with a Rod, or else with a Whip.

King Edward made this Law, that they which were proved once falsely for∣sworne, should for ever be separated from Gods Congregation.

l 2.135 Donaldus King of Scots made this Act, within his Land, that all Perjurers and common swearers should have their lips seared with a burning hot Iron.

This Law aforesaid did Saint Lodouicke King of France enact also and put it once into prosecution at Paris upon a Citizen there, for blaspheming the name of Christ unto the example of other, and so caused it to bee proclaimed throughout the Realme for a generall punishment.

m 2.136 Phil. King of France whomsoever he perceived to blaspheame the name of God either in a Tavern or any where else; yea although he were a great man of dignity, commanded, that he should be drowned, And caused a strong act to be made of it a little before his death, and left it unto his successors.

n 2.137 Philip Earle of Flanders made this constitution with in his Earldome, in the yeare of our Lord M. l. xxiij. that he that did forsweare himselfe should loose his life and goods.

o 2.138 Maximilianus the Emperor made also a decree, that whosoever he were that was a common swearer, should for the first time lose a marke; And if hee were not content with that, he should loose his head: which act he and the No∣bility of the Empire, commanded to be published foure times in the yeare, at Easter, Whitsunday, Assumption of our Lady (as they called it) and Chr••stm••s. The Law of the q 2.139 Egyptians was, that no swearing should be used among them at all, except it were for a weighty cause, if any were found to be perjured, the same should loose his head.

The Law among the Sythians was, that if any among them could be proved to be a notable swearer, or such a one as would forsweare himselfe, the same being convict therof, should without tarriance not only loose his head, but his goods also, which they should have that proved him perjured.

The r 2.140 Romans had a Law, that all such as were found to be perjured, should be

throwne downe head-long from the top of a high Rock called Tarpejus.

s 2.141 Thou shalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltlesse that taketh his name in vaine.

* 2.142 Let not thy mo••th be accustomed with swearing, for in it there are many faults, &c. like as a servant which is oft punished cannot be without some sore, even so whatsoever he be that sweareth and nameth God [in vaine] shall not be cleane purged from sin; a man that useth much swearing shall be filled with wickednesse, and the plague shall never go from his house.

The words of the swearer bringeth death [God grant that it be not found in the house of Iacob] but they that feare God, eschew all such and lye not weltring in sin.

The Councell of Iosephus is this, that he which blasphemeth God and unreve∣rently useth his name should be stoned unto death, and then hanged up by the space of one day, and so taken downe, and buried without all manner of honour: Diverse other most noble Princes made divers other most holy Lawes, for the eschew∣ing of Cus••omable swearing and perjury. Would God that these their most Godly Acts might either be renued among Christian men, or else some other devised for the abolishing and putting away of the most wicked and detestable custome of swearing, every Prince as he shall think most convenient for the state of his Realm••:

Lawes are made, and penalties appointed for divers meane things which only concerne worldly matters, why then do not Christ∣an Princes also make Lawes, Acts, and Decrees for the glory of God, that his name may be had in honour and reverence, as most worthy of all it is? World∣ly matters may not so be esteemed, that things pertaining to the glory of God and the salvation of Christian mens soules shall be neglected;

For Ru∣lers are appointed of God, not only to looke upon mundaine and worldly,

but also divine and spirituall matters. And it is their duty no lesse to tender* 2.143 the glory of God, and to make Acts concerning the same, then to see to the publike tranquillity, •• that all things decent & comly for an honest outward Order be maintained, preserved and kept. And as they are the supreame head & chiefe Rulers both of the spiritualtie, and temporaltie, so ought they to tra∣vaile no lesse in Spirituall then in Temporall matters. Looke what enormities wickednesses, ungodly Customes, superstitious and unrighteous manners, &c. reigne in Realmes, all these ought to be abolished and put away by the world∣ly Potentates and carthly Rulers. God grant that we may see it shortly, not only in this Realme, but in the Kingdome of so many as professe Christ.

He concludes thus.

Let the Rulers of the Common Weale finde * 2.144 some honest remedy, that the nam•• of God be no more blasphemed among their subjects: Let them consider how loath they are, that they themselves should be evill spoken of and blasphemed. Let them we••••h with themselves, how much God excelleth them, and how farre his dignity excelleth their dignity. If any man defaceth their renowne, they are punished st••aightwayes, and not without a cause. But how chanceth it that the Lord of a•• Lords, and King of all Kings is no more feared? How comes it to passe that his most holy, and blessed name is so universally blaspheamed, yea and that freely and without punishment? Were it not think you, convenient, that the

Civill Majestrates should earnestly provide, that the name of God might have his due honour, and that it might no more be abused with abominable and un∣lawfull Oaths in their Realmes, but praised and magnified, seeing that by it we obtaine all our health and salvation? God by his holy spirit might vouch∣safe to breath into the hearts of all Princes, Kings, and Rulers, that when they be Godly assembled together for matters concerning the glory of God and the publike weale, they may also entreate of this thing in their Synods, Congre∣gations, Parliaments, Councells, &c. That God may be glorified, and his most blessed name exalted of all Nations from the East to the West; By this meanes shall they not only expulse vice and make their Realmes to fluorish with vir∣tue unto the great glory of God, and the high consolation of all the faithfull, but also they shall acquire and get to themselvs a Crowne of immortall glory for ever and ever.

How Blasphemy and prophane swearing, and cursing have beene punished by the Decrees of Councels and the Canon Law, with excommunication, penance, deprivall of Christian Buriall. & the like, you may read at large in Bochellus, De∣creta Ecclesiae Gallicanae lib. 8. Tit. 13. throughout: Summa Angelica & Sum∣ma Rosella Tit. Blasphemia, Lyndewode, Provi. Const. lib. 1. de Officio Archipres∣byteri, cap. 1. f. 40. ••. Gratian: Dist. 22. Sylvester, Tit. Blasphemia. Tho. Zerula Praxis Episcopalis Pars. 1. verbo Blasphemia f. 38. ••. pars. 2. f. 15. Antonij Cor∣set Repertorium in Abbatem, Tit. Blaspemans, Hostiensis Summa lib. 5. Tit. de ma∣ledicis, fol. 460. &c. who all accord likewise, that this sinne may and ought to be punished not only by the Ecclesiasticall, but also by the temporall Magistrate, and that with imprisonment, confiscation of goods, fines, branding, and capitall punishments, which sundry Councills and Canonists earnestly importune the temporall Magistrates to inflict upon Blasphemers. Sir Ed. Cooke in his 5. Re∣port, f. 8. 9. of the Kings Ecclesiasticall Law, concludes: That Blasphemy, Apostacy from Christianity, Heresies, and Schismes, are to be decided and determined by Ecclesiasticall Iudges, according to the Kings Ecclesiasticall Lawes of this Realme; and no doubt they may be punished by the very Common Law it selfe by way of indictment, as in the case of Hamant and Lewis forecited.

I shall close up this, with the words of Isychius; in Levit. l. 7. c. 25. x Audivi∣mus, quemadmodum de castris eduxit eum, qui Blasphemavit, lapidibus que* 2.145 eum opprimi praecepit: Propterea indignationi et opus addidit, et legem tibi etiam experimento ipso confirmatam ostendit, ut et tu-blasphemare Deum time∣res, illam timens peccati magnitudinem, cum non solum Principes, sed et omnem multitudinem vindicatio praecepit. Communis enim debet omnibus contra Blasphem••s pugna, quia communi nostro benefactori, communi nostrae* 2.146 vitae, ex quo omnes esse, et bene esse habemus, detrahere tentant; ejus quidem gloriae nihil nocentes, nos autem ab eo seperare et expellere volentes.

You have now heard how Herely, Apostacy, Blasphemy, Schisme and such who are guilty of them, have bin restrained, punished by Temporall Lewes and punishments in all ages. I shall only adde these few considerations to set the greater lustre and authority upon the recited L••ws, Punishments▪ and pro∣ceedings against obstinate seducing Heretickes, 〈…〉〈…〉, and Blasphemers. First, that they were generally made and seve••rely executed by the most pious,

Religious and zealous Emperors, Kings, Princes, states in the ages when they li∣ved, out of their piety, great zeale, love to God and Christian Religion; not by such as were irreligious, prophane, carelesse of Gods worship, or of a per∣secuting disposition.

2ly. That they were made at the desire and earnestrequest of the most godly, pious, Orthodox Councells, Bishops, Ministers and zealous Christians living in the times wherein they were enacted: witnesse the Epistles & Decrees of the second z 2.147 generall Councell of Constantinople to Theodosius the Elder, of the councell of a 2.148 Ariminum to the Emperor Constantius, of the b 2.149 councell of Africk to the Emperor Honorius Can. 25. to 61. of the c Bishops and Clergy in the third generall Councell of Ephesus to Gallimar King of ••ersia, and Theodosius the Emperor. The Epistles of Lev the first, to the Emperors Theodosius, Martianus and others. Epist. 9. 13. 14. 38. 39. 23. 44. 50. 58. 91. Augustine Epist. 48. 50. Gratian caus. 23, ••. 3. 4. with sundry others:

3ly. That they were generally d 2.150 applauded by all, opposed and writ against by none for ought we find, as contrary to the word of God, and the Government under the Gospell, but only by the ••actious and seditious Donatists.

4ly. That Gods blessing on these Lawes & the severe putting them in exe∣cution, was the principall meanes to e 2.151 suppresse, extirpate the Heresies and Schismes of the Arians, Pelagians, Maniches, Donatists, Euticbeans, and the like, which abounded in those times, when preaching and disputations would not do it: yea, that which stopped the propagation of them to posterity, with the growth and spreading of them for the present, in those ages, as all Eccle∣siàsticall Hystoriaens evidence.

And although it be most certaine that all the Lawes and punishments in the world f 2.152 cannot suppresse the true faith and Doctrine of Iesus Christ, nor hinder the prevailing progresse of it, which commonly spreads fastest under the hottest persecutions; yet it is most true, that execrable Heresies, Errors, Blasphe∣mies and Schismes contrary to Gods word, may be and alwayes have beene suppressed, yea extirpated by temporall Lawes and punishments in all Ages, when no other meanes could prevaile to do it; and where such Laws are most severely executed, there Heresies, Errors, Schismes, blasphemies, either break not out at all, or are soone suppressed, and never grow Epidemicall, or of long continuance.

From all which Lawes and considerations, I shall deduce this Argument, as auxiliary to the former.

Those things which the most pious, zealous, and devout Emperors; Kings, Magistrates, States, even at the prayer or request of the most holy, Orthodox learnedest Councells Bishops, Clergy-men, and with the generall ap∣probation, and desire of the best and most Zealous Christians, (with very good successe to the publike tranquility, peace of the Church, and preservation of the Christian faith in purity) have by their Lawes and sanctions punished with corporall, or Capitall punishments in all, or most Ages and Realmes where there were any Christian Emperors, Kings, States, Magistrates, all▪ Christian Princes, Magistrates, Republikes may with safe consciences and good successe punish' yea censure now, and ought to do it.

But the most pious, zealous & devoutest Emperors, Kings, States, Magistrates, at the prayer and earnest request of the most holy, Orthodox, learnedest Coun∣cells, Bishops, Clergy-men, and with the generall approbation, desire of the best and most zealous Christians, (with very good successe to the settlement of the peace of the Church, and preservation of the Christian faith in purity,) have by severe Lawes and sanctions punished Hereticks, Apostates, seducing false Tea∣chers, Blasphemers, and obstinate dangerous Scismatiks, with corporall or ca∣pitall punishments, in all or most Ages, Realmes, States where there were any Christian Emperors, Kings, States, Magistrates, as the premises manifest.

Therefore Christian Princes, Magistrates, Republikes may doubtlesse with safe conscience and like good successe, punish them in like manner now; yea, and ought to do it, unlesse they will be reputed lesse pious, zealous or devout then they, or lesse carefull of the publike peace and peoples soules then they have bin.

And thus much for the affirmative part. I now come to Answer the chiefe Objections lately made in Presse or Palpit to the contrary, especially Mr. Dels, which are freshest in memory, and much relied on by his Independent party.

An Answer to the contrary Objections.

The Objections made to the contrary by our Opposite dissenting Brethren, Libertins, Sectaries, Anabaptists, are deduced partly from Scripture, partly from reason. Some of those from Scripture I have already answered in the premises, as they lay in my way. I shall now propound and answer those only which remaine, taken almost verbatim from the Donatists and old Anabaptists.

The first Objection is, from the * 2.153 Parable of the Tares, Math. 13. 24. to 31. & 36. to 43. Where when the Servants would have gone and gathered up the Tares out of the Wheate, before the Harvest, the houshoulder said, Nay; least whiles ye gather up the Tares, ye root up also the Wheat with them: Let both grow to∣gether Vntill the Harvest, and in the time of Harvest, I will say to the Rea∣pers, gather you first the Tares together, and binde them in bundells to burne them, but gather the Wheat into my Barne: Which Harvest Christ interprets to be the end of the World, and the Reapers to be the Angells, v. 39. Whence they inferre, that Hereticks, Schismaticks, false Teachers and Blasphemers being Tares, must bee let alone to grow among the Wheat, and not pulled up nor rooted out by the Majestrate, till the Harvest at the end of the VVorld; and then only to be gathered by the Angells into bundells, and ••••st into Hell fire, but notto bee burnt or punished here by the civill Powers. So the * 2.154 Donatists and * 2.155 Anabaptists.

To this, I answer, First, that this being but a parable, the whole scope of it must be observed, else no lolid Argument can be deduced from it: Now the whole drift of this Parable, is only to shew, there shal not be a total separation of all the Tares from the Wheat, all the sheep from the Goates, all the Repro∣bate from the elect, all the Children of the wicked & the Devill, from the Chil∣dren of the Kingdome, till the day of judgement at the end of the World; as is undenyable by Christs owne exposition of it, v. 27. to 34. by that other Parable of the net, v. 47. to 50. and by Math. 25. 31. to the end 2 Thes. 1. 8. 9. 10. Iude 14. 15 Re. 20. 12. 13. 14. 15. c. 22. 14. 15. compared. The only argument then which can be

properly deduced from this Parable is this. God will not make a totall se∣paration of al wicked men from the good, of all Tares and Children of the Devill, from the VVheat and children of the Kingdome in this world; nor ga∣ther together all the wicked, and cast them into a Furnace of fire, where shall be weeping and gnashing of Teeth, till the end of the World.

Ergo, Christian Princes and Magistrates must tolerate all Hereticks, Scisma∣ticks, false Teachers, Apostates, Idolaters, and execrable Blasphemers in the Church, and not punish, extirpate, burne or cut them downe with the sword of Iustice, till the generall day of Iudgement at the end of the World.

If this Argument hold good, marke then the necessary absurd consequen∣ses which will likewise follow from it. First, that no Traytor, Murtherer, Rob∣ber, Theefe, Sodomite, nor hainous Malefactor whatsoever, must be once medled with, punished, or put to death by the Magistrate in this world, but all tollerated and let alone till the end of the World, and reserved only to Gods Iudgement, and eternall punishments in Hell; because the Tares here * 2.156 are all the Children of the Devill, and wicked one of whatsoever kind (not Hereticks, Schismaticks, Apostates false Teachers and Blasphemers only) as is cleare by v. 38. 39. 40. 41. And if no Tares must be pulled up, no offendors whatsoever puni∣shedby Kings and civill Majestrates till the worlds end, then what will become of the Magistrates Office, power, of humane society it selfe, of all States, Re∣publikes which cannot possibly subsist, when all capitall offendors of all sorts must be left unpunished, unrestiained. If this bee our opposites reall position let them speak it out in plaine English, and then the world will easily discover what Libertines, what ill Statesmen, and black Saints they are.

2ly. Then Parents must not correct their Children, Masters their Servants, Schoole-Masters their Schollers, Superior military Officers, or a Councell of Warre, their Inferior Souldiers (which I hope they doe, or should do in all Ar∣mies,) but they must be let alone till the day of Doome, or the worlds end without punishment; and then what will become of all Families, Schooles, Ar∣mies: yea what Monsters of impiety would Children, Servants, Souldiers prove in a very few yeares space?

3ly Then it wil necessarily follow, that the Objectors of the Separation have x 2.157 no ground at al to separate from us, because some Tares grow in our Chur∣ches, and we have mixt Congregations & Communions, the things they so much declaime against; and must be really guilty of obstinate Schisme: for if the Tares and Wheate must grow together till the Harvest, and not be separated till the end of the world, and that by the Angells, then why or how can they se∣parate themselves from our publike Congregations now, because they have some Tares which grow among the wheat? Yea, why will they (as they pretend at least) suffer no Tares to grow within their separate fields & Congregations here, but gather and cast them quite out of their Congregations, Troopes, Re∣giments, who must all consist wholy of visible Saints and Children of the King∣dome? If both must and will grow together till the Harvest, why do they not permit them to grow together in their Conventicles, where I feare more* 2.158 T•••••••• do grow and are ••own then in our publik Assemblies? If they Object, they ••••st grow together in the field, which Christ interprets to be the world v. 38.

not in the church, which is not the world: I answer, First, that the world here* 2.159 is not put in opposition to the church, but for it, as including it; for it is put for the world, and field wherein there are Tares mingled with the Wheate, and the Children of the wicked intermixed together with the Children of the King∣dome; Now if you take the world here in opposition or contradistinction to the church, then there can be nothing but Tares in it, and no Wheat nor chil∣dren of the Kingdome, which grow only in the church, not in the world as distinct from it. Therefore this evasion will not avoid the objection, nor justi∣fie their separation, no more then the Donatists of old, as Augustine proves at large against Cresconius, the Donatist, out of Cyprian and others; concluding thus. * 2.160 Si videntur in Ecclesia esse zizania, non tamen impediri debet, aut fi∣des, aut charitas nostra, ut quoniam zizania esse in ecclesia cernimus, ipsi de ecclesia recedamus, Nobis tantummodo laborandum est, ut frumentum esse possumus, ut cum caeperit frumentum dominicis horreis condi, fructum pro opere nostro & labore capiamus. Apostolus in Epistola sua dicit, In domo au∣tem magna, non solum vasa sunt aurea et argentea, sed et lignea & fictilia, et quaedam quidem honorata, quaedam inhonorata: nos operam demus, ut quantum possimus laboremus, ut vas aureum et argenteum sumus.

2ly. The Church is in the field of this world, and there noware, have bin, and e∣ver will be in the most pure and perfectly reformed churches, chaffe and Tares, as well as Wheat; Gotes, as well as Sheepe; yea, more children of the wicked one, then children of the Kingdome, and they neither can nor shall be totally seve∣red till the Harvest at the worlds end; wherefore your separation from our parochial churches, because they are mixt, and are not all reall and visible Saints but have some Tares among them, is point blank against your owne argument from this parable, and to the text it selfe.

3ly. If your separation from our churches, because there are Tares grow∣ing in them with the VVheat, and your casting out from your separate con∣gregations, ••uch as you deeme Tares and Gotes, be justifiable, then the civill Majestrate may and must, by the same reason, punish, banish, root, & cast such out of their christian Republiks; there being no ground why the Majestrate should admit such to grow together with the wheat in the field of the christian State or church, when as the Ecclesiasticall Officers ought not to suffer them in their particular churches; so as this Parable contradicts your owne practise of sepa∣ration, and this your objection from it, against the civill Magistrates power.

2ly. To answer more particularly: the Objectors may with better proba∣bility ague hence, that Husbandmen must not weed their corne nor pluck up the Tares that grow together with it before the Harvest corne (which would be strang new-light, new doctrine to all good Husbandmen living in the country,) because this Husbandman bid his Servants here, let the Tares alone till the Harvest, least they should pluck up the wheat together with them; as conclude hence, that Hereticks, Schismaticks, Idolaters, Blasphemers and the like, are to be tollerated, and not punished, nor rooted out by the civill Magi∣strate, but let to grow untill the end of the world when the generall Harvest comes. First, because the Tares here spoken off, are all sorts of wicked men whatsoever, and all Children of the Devill living in the world collectively con∣sidered;

not such or such particular pestilent Heretickes, Schismaticks, false Tea∣chers, Apostates, or Blasphemers, who are more mischievous and notoriously ob∣noxious then others▪ so that the argument hence is only this.

All Tares and wicked men shall not be rooted out and severed from the wheat till the end of the world and the last Iudgement.

Ergo no pestilent seducing Hereticks, Schismaticks, false-teachers, or exe∣crable Blasphemers are to be punished and rooted out by the Christian Magi∣strates now, but must all be left unpunished till then, though they do never so much present mischiefe.

Thirdly the Servants here, that would have gathred up those Tares before the Harvest, were not the civill Magistrates, but rather the Ministers of the Gospell, who have no power to root them up with ciuill censures, and capitall punishments, but only by the word of God: so as the Argument hence can be no other then this, if truly propounded. Ministers of the Gospell must suffet the Tares and wheat to grow together till the Harvest, because they have no power to roote them out by civill punishments.

Ergo Magistrates and Christian Princes, who by Gods appointment have the sword and Sickle of Iustice in their hands, must also suffer them to grow untill the Harvest at the worlds end, and not root any of them out, or cut them downe till then.

Fourthly there is a double Harvest and cutting downe of Tares; First, a par∣ticular Harvest here; and that is when mens h 2.161 sinnes are ripe and growne to ma∣turity, crying out for the Majestrates sword, and sickle of Iustice to root up and cut them downe. And in this Harvest the christian Magistrates are, and ought to be the reapers, in cutting them off with corporall and capitall punishments. Secondly a generall harvest at the last day, when all the Tares and Reprobates shall be cut downe and gathered together, and thrown into hell fire for all e∣ternity; and in this harvest, i 2.162 the Angells only are the reappers not the civill Magistrates, which harvest only is here intended: So as the argument hence must bee only this.

God doth not cut downe, gather nor bundle up together, nor cast into hell fire for all eternity by his Angells, all the Tares and wicked men in the world, till the generall harvest and judgement day at the worlds end. Ergo Magi∣strates must not cut downe or r••ot out any particular Tares: nor any seducing pestilent Hereticks, Schismaticks, Apostates, Blasphemers, Idolaters, Malefactors by corporall punishments here in this life.

Fifthly the reason here given for this letting the Tares alone, lest whiles ye gather the * 2.163 tares, yee pull up also the wheat with them, intimates, only thus much to us: That when and where the Tares cannot be weeded out, without rooting up the wheat together with them, there both must grow together till the harvest, otherwise not, where the Tares may be rooted out, without rooring* 2.164 up the wheat too. This rule holds good both in Husbandry, policy, and Divi∣nity. Men will not weed their corne when and where they must of necessity root up all their wheat together with the Tares: yet when and where the weeds may be rooted up, without any hurt to the Corn, there none but very ill Husbandmen will suffer them both to grow together till the Harvest, for feare

the weeds should spoile or overgrow the wheat. The argument then deduced from hence can be at most, but this

Magistrates must suffer the Tares of Heresies, Scismes, and Blasphemies to grow together with the wheat, only where they cannot root them out with∣out pulling up the wheat together with them.

Ergo they must not extirpate them, when and where there is no danger of rooting up the wheat together with them, as now there is no such danger.

When as the contrary conclusion followes; Ergo they ought now to roote them out, for feare the Tares should corrupt the wheat, or turne it into Tares too, as * 2.165 Pamelius well observes, and others on this place. I hope the objectors see by this time, how much this Parable makes against them, and that they will never object it for the future to so little purpose as hitherto they have done.

The 2. Objection is from Acts 5. 25 to 41. which because Mr Iohn Goodwin,* 2.166 in his Theomachia, & k 2.167 others in print, and Master Hugh Peters in sundry of his roving Sermons in the Pulpit, have of late so much abused, perverted to prove a toleration of all Sects, Heresies, and ecclipse the Authority of the Christian Magistrate in suppressing Heresies, false Doctrines, Scismes, by impri∣sonment, banishment, Interdictions, Fines, or any such heterogericall meanes, (as they stile them) I shall recite and answer at large.

The Apostles being brought before the Councell for filling Ierusalem with their Doctrine contrary to the Councels strict command, not to teach in Christs name, Peter thereupon replyed; We ought to obey God rather then Man, &c. when they heard this they were cut to the heart, and took counsel TO SLAY THEM. Then stood there up in the councel, a Pharesee named Ga∣maliell, a Doctor of Law, had in reputation among all the people, and com∣manded to put the Apostles forth a little space; and said unto them; Ye men: of Israel, take heed to your selves, what yee intend to doe as touching these men, (marke his reasons and examples whereon our Antagonists rely.) For before these dayes rose up Theudas, boasting himselfe to be some body; to whom a number of men about foure hundred joyned themselves; WHO VVAS SLAINE, and, AS MANY AS BELEIVED HIM VVERE SCATTERED and brought to nought: After this man rose up Iudas of Galilee in the dayes of the taxing, and drew away many people after him: HE ALSO PERISHED. & ALL, even as many as obeyed him WERE DIS∣PERSED.

And now I say unto you REFRAINE FROM THESE MEN, AND LET THEM ALONE; for if this counsell or work bee of men, it will

come to nought; bu••if it be of God ye cannot overthrow it, least happily ye be found, even to fight against God. And to him they agreed; And when they had called the Apostles, AND BEATEN THEM, they commanded that they should not speak in the name of Jesus, and let them go, From the latter part of Gamaliels advise, ou•• l 2.168 opposites conclude; That Christian Magistrates ought to forbeare the oppression, suppression and restraint not only of such persons, Doctrines, wayes which men have any reasonable cause at all to think, or judge, that they may be from God; but even the sup∣pression and restraint of Heresies, Errors, Blasphemies, &c. by imprisonment, Banishment, finings, and the like: and that ordinarily the smiting of the

Shepheard or head of any Sect or Error,

is the gathering together, ye••, the multiplication and increase of his sheep: and so a grand Charter for the toleration of all Heresies, Errors, Schismes, Blasphemies, Hereticks, and Se∣ducers, by the civill Magistrate.

To which I answer, that this Text, which the Anabaptists make use of to the* 2.169 same purpose as the objectors, warrants neither of these conclusions. For first, I might quarrell with the words themselves, being not the speech of any of the Apostles inspired with the Holy Ghost, nor of any professed Christian, but of a Pharisee, a grounded wicked man and enemy of Jesus Christ (as Mr. Peter•• usually stiles him, though he highly magnifies him afterwards) yea, of one who believed not in Christ, and doubted whether his counsell, work, and way were of God or not, as is evident by Vers. 38, 39. and so no part of canonicall Scripture though recorded in it, no more then Rabshekah his blasphemies and railing speeches, 2 Kings 28. 17, &c. 2 Chron. 32. 9. to 21. or the High Priests and Jewes false testimonies and invectives against Christ, Paul, and the other Apostles, Mat. 11. 9. c. 12. 24. c. 26. 60. 61. &c. c. 27. 63. c. 28. 11. to 16. Acts 2. 13. c. 24. 1. to 10. And although God in his providence made use of this advice for the present, to rescue the Apostles from death, as he did of the Centurions and others to save Pauls life, Acts 21. 31. 32, &c. c. 22. 12. to 32. c. 27. 42. 43. yet it is no canonicall Scripture nor solid ground to raise any divine argu∣ment from, especially to controll the expresse commands of God, and the un∣dubitable canonicall Scriptures forecited.

Secondly, I answer, that both Gamaliels examples are contradictory to his and the objectors conclusion. The first example he instanceth in is, that of Theudas, who had about four hundred men of his separate Congregation▪ (more then most of our Independent Ministers have in their flock;) But what became of him? was he permitted to go on in his schisme and seducement? No, for he was slain, as the Text expresseth: And was the smiting of this false shepheard, or head, the gathering together or multiplication of his flock, as Mr. Iohn Goodwin observes from hence? No such matter, for the text is expresse▪ That all, as many as believed him, were scattered & brought to nought. * 2.170 Io∣sephus, * 2.171 Eusebius, and others from them relate, that this Theudas was a Sor∣cerer, who stiled himself a Prophet (or Newlight) making his followers be∣lieve, that the river Iordan would divide it self at his command: but he was met with and encountred with a great force at unawares, by Fadus, Lieute∣nant of Iudea, who slew many of his followers, took divers others of them alive; beheaded Theudas himself, and brought his head to Jerusalem; not letting him, nor his seduced Proselytes alone to God himself to destroy o•• suppresse. What then must be the naturall inference hence, but this?

Theudas the false Prophet, who had raised four hundred followers, was slain by the hand of Justice, and al that believed him were scattered & brought to nought, by Fadus Lieutenant of Judea, and his forces.

Ergo, Hereticks, false seducing Prophets, obstinate Schismaticks, and Blasphe∣mers, must be tolerated, and their congregations freely permitted, but not suppressed, dispersed by the christian Magistrate, nor punished with any cor∣porall or capitall punishments. Whereas the quite contrary followes from it.

The second instance is that of Iudas of Galilee, who role up in armes against

King Herod, and made an open rebellion, wasting the countrey with fire and sword, as m 2.172 Iosephus relates, and drew much people after him. Now what became of him? was he let alone? No, he also perished, and all, even as many as obeyed him, were not gathered together, and multiplied by the smiting of this Prophet and head (as Mr. Goodwin inferres point blank against his Text) but dispersed by the Roman forces. So, that Egyptian Sorcerer, who stiled him∣self a Prophet, and drew 4000 men after him into the Wildernesse, Acts 21. 38. had like successe. * 2.173 Iosephus and * Eusebius write, that he drew at least 30000 after him to Mount Oliver, intending to surprize Jerusalem and exercise tyran∣ny in it, both upon the Roman watch and the inhabitants; who therupon was * encountred and routed by Felix, and all his followers slain, taken or scattered. What then can be the Argument from this example? only this.

Nototious Traitors, Rebels, False Prophets, who rise up in armes seditiously against Authority, are sure to perish, & all that obey them shall be slain or di∣spersed by their Princes forces at the last, as Iudas and his confederates were.

Ergo, Rebels, Murderers, as well as Hereticks, Schismaticks, and Blasphe∣mers, must be let alone and not suppressed, punished with corporall or ca∣pitall punishments; or if they be, it will gather them together, and multiply them ordinarily, not disperse and bring them to nought.

This is Gamaliels, Mr. Goodwins and Mr. Peters new mysterious Logick and Divinity, from this instance, and example in this text.

Thirdly I answer, that Gamaliels conclusion, And now I say unto you, for∣bear these men and let them alone: as it is no necessary consequence from the premised instances, so the reasons whereon it is grounded, will no wayes war∣rant the opposite conclusion from it. The first of them is this; For if this counsell or work be of man, it will come to nought; to wit, of it self, without slaying the Apostles; for that must be the meaning. But this is no solid reason even in point of Divinity and civill Policy, as will appear by these ensuing in∣stances. Job 8. 22. The dwelling-place of the wicked shall come to nought: will it therefore necessarily follow thence, Ergo, The civill Magistrate ought not with good King David, Early to destroy all the wicked of the land, and cut off all evill doers from the city of his God, Psal. 101. 8. but forbear and let them alone till God himself destroy them? So Amos 5. 5. Seek not Bethel (that is, the calves and Idols there) for Bethel shall come to nought: Will it thence follow, Ergo, the good Kings of Israel were to forbear the Altar and high places at Bethel, and let the Calves and idolatrous worshippers of them there alone? Then good King Iosiah did very ill,

In breaking down the Altar and high places that were at Bethel, which Ieroboam the son of Ne••at, who made Israel to sinne, had made; in stamping the High-places to powder, in burning the Groves, and in taking away all the Houses of the High-places that were in Samaria,

which the Kings of Israel had made to provoke the Lord to anger, and in doing to them as he did ••n Bethel, and▪ IN S••••YING AL THE PRIESTS OF THE HIGH PLACES that were there VPON THE ALTARS, and burning mens bones upon them (for which he is for ever chro∣nicled as a pattern of zeal and imitation to posterity) 2 Kings 13. 8. to 21. If this new Policy & Divinity had bin known to the godly Kings and Prophets

in the Old Testament, not one Idolater must have been put to death, accor∣ding to Gods commands forecited; nor no one Idol, Image, High-place, Altar, or Grove destroyed by the Prince, Magistrate, People, but all of them must have been forborn and let alone, because being but the carnall works of men, they would have come to nought of themselves. But this Gamaliel was not then a D••▪ either of Law or Divinity to these good Kings, as he is now to our New-lights, who would rather live under Gamaliels government, were he now alive (as Mr. Peters hath oft openly protested in the Pulpit) then under the best Presbyterian government or Governour in the world. Again, It is written, Psal. 33. 10. The Lord bringing the counsel of the people to nought, he maketh the devices of the people of no effect: (which is likewise seconded, Isay 8. 10. cap. 19. 3.) as he brought the counsel of the enemy to nought against Ierusalem, Nehem. 5. 7. to 19. Will it thence follow? Ergo, Nehemiah and Gods people did ill, in setting a watch, in arming themselves and fighting against them, to frustrate and resist their counsels, as me read they did. Will any prudent Prince or State neglect to apprehend and execute the Heads or Ringleaders of a new-plotted Treason, or fresh Rebell••on, and forbeare and let them alone, because at last they would come to nought of themselves? Will any man be so foolish, as not to put out a fire which may endanger his whole house, or an whole City, because peradventure it will at last go out of it selfe, when the whole house or City is consumed? Doubtlesse no. Gamaliels atgument there∣fore, and our opposers from his reason, is neither agreeable to the rules of Divinity or Policy, as these instances manifest, and right reason to. For though Heresies, Blasphemies, False-teachers, Schismaticks, and the like, will at last come to nought of themselves, yet this is no argument at all to forbear and let them alone. First, because it may be very long before they will come to nought of themselves if let alone: whereas the Magistrate by his censures will speedily suppresse them. Secondly, because they may spread very far, doe much hurt, and seduce divers, if let alone; but not so, if speedily suppressed, and severely punished by the Magistrates, as soon as broached and discovered. Thirdly, be∣cause the letting of them alone will breed much disturbance and schisme for the present, discontent the most pious, zealous, religious; yea, bring judgments on the Churches, States, Magistrates, people, that permit them, which a timely sup∣pression & execution of justice on them might prevent, as I have proved in the premises. Fourthly, it is a received Maxime, both in Politicks, Ethicks, and* 2.174 Physicks, To withstand the rise and first beginnings of evils, though at last they may come to nought of themselves. It is the advice of agraver Doctor then Gamaliel, Prov. 13. 24. He that spareth his rod hateth his sonne; but he that lo∣veth him chastiseth him BETIMES; yea David would EARLY destroy all the wicked of the land, Psal. 101. 8. and the reason is rendred, Eccles. 8. 11. Because sentence against an evil work is not executed SPEEDILY, therfore the hearts of the sonnes of men is fully set in them to doe evill. The longer evils and evill men are tolerated, the more obstinate, the more pernicious, and incurable they grow: and therefore Ezra 7. 26. King Artaxerxes gave this charge to Ezra and the Judges, Whosoever will not do the law of thy God, and of the King, let judgement BE EXECVTED SPEEDILY AGAINST HIM, whether it be

unto death, or to banishment, or to confiscation of goods, or to imprisonment. If Dr. Gamaliel, Mr. Goodwin, or Mr. Peters, had been of this good Kings, or of Davids & Solomons Privie Counsel, or Clerks of their convocations, or Bur∣gesses in their Parliaments, we should never have heard of such precepts, Lawes & Texts as these, against Idolaters, and other Malefactors, but Gamaliels absurd Counsell; Forbeare these men and let them alone, must have controled their more sacred and sage advises. If Gamaliel, Mr. Goodwin or Mr. Peters should advise Gardiners, or Husbandmen, not to pluck up the weeds in their Gardens and cornefields whiles they are greene and young, but to let them alone till they wither of themselves: or counsell sick men, when their diseases are but breeding or creeping upon them, not to take Phisike to prevent or remove them, but to forbeare and let them alone till they wore away of themselves: or advise Shepherds not to drive any Wolves and Foxes from their flocks as soon as ever they come near or entred the folds, but to let them alone till they had filled their bellieson their flocks, & then they would depart of themselves: they would certainely deride, reject them as most absurd impolitick Doctors, Phisitians, Shepheards, rather to be hissed at, then followed. The case of tollera∣ting and letting alone Heretikes, Scismaticks, false Teachers, Blasphemers, is just the same, who are as badde, nay worse then any weeds, Pests, sicknesses p 2.175 Cancers, Wolves, and therefore not to be tollerated or let alone, but spee∣dily suppressed. Hence St. Iohn who was a better Doctor then either Ga∣maliel; Mr. Goodwin, or Mr. Peters, commanded Christians, not so much as to receive false Teachers into their houses, nor yet bid them good speed, 2. John 10. And Paul himselfe, Gal. 2. 4. 5. when false brethren came to spie out his* 2.176 liberty in Christ, & bring him and others into bondage, writes thus of himselfe and them. To whom we gave place by subjection NO NOT FOR AN ••OVRE, that the truth of the Gospel MIGHT CONTINVE VVITH YOV which else would have been soone corrupted. And v. 11. 12. 13. 14. when Peter came to Antioch, and seperated himselfe from the Gentiles fearing them of the Circumscition, Paul presently withstood him to his face, because he was to be blamed, and rebuked him before all. Yea, he gives this rule concerning Here∣ticks to Titus himselfe. Tit. 3. 10. A man that is an HERETICK AFTER THE FIRST AND SECOND ADMONITION, REIECT: &c. He must no•• be forborne and let alone, till he perish and come to nought of himselfe, but convicted and cast out presently after a first and second Admonition, at fur∣thest. Wherefore Gamaliels reason and advise with reference to Hereticks, Idolaters, Schismaticks, Seducers, and Blasphemers, (to which our opposites apply it,) is certainly most absurd in point of Divinity, of Pollicy, and not wor∣thy so grave a Doctor of the Chaire. His second reason is not much better then it, if seriously considered, as applied to knowne Hereticks, false-Tea∣chers, Schismaticks, Idolaters, or Blasphemers, (the subjects now inquestion)

But if it be of God ye cannot overthrow it, lest happily he be found to fight against God.

Therefore Magistrates must forbeare to punish Idolaters, Hereticks, false Teachers, obstinate Schismaticks and Blasphemers, who for certain are not of God, but fighters against him, and let them alone, (only upon this ground,) is a strange Nonsequitur.

Indeed where Magistrates are certainly perswaded in their consciences that any Doctrine, way or counsell is of God himselfe, or have sufficient grounds to incline their consciences to beleive that such persons, Doctrines, wayes are, or most probably may be of God, there it is safest to forbeare the oppression or suppression of them, if it may stand with publike peace and safety; and this ad∣vise will warrant as much: But when there is no such certaine or faire proba∣bility, but a cleare conviction, that such Persons, Doctrines, wayes, Schismes are not of God, but against him; then this advice, and reason of Gamaliel, holds not in the least proportion; but in such cases the Temporall Magistrate ought to proceed to corporall, and in some cases, to capitall punishments.

And this I shall cleare from the Text it selfe beyond contradiction: This Councell, whereof Gamaliel was a Member, being cut to the heart with Peters Speech, tooke Counsell to slay the Apostles, as obstinate Hereticks and Schisma∣ticks. Gamaliel doubting, and not being resolved that they were such, disswa∣ded them from it upon this ground, because their way and Counsell (in re∣spect of the extraordinary miracles they had wrought and other particulars in the foregoing Chapter) might very probably be of God, and then they could not overthrow it, and if they opposed it, might hapily be found to be fighters against God▪ whereas if he had deemed them absolute Hereticks, Schismaticks, and had not heard or seene their extraordinaty Miracles, he would have rea∣dily consented with the rest to put them to death; and not advised them, to re∣fraine from them and let them alone. Therefore the application of this advise to undoubted Hereticks, Idolaters, false-Teachers, Schismaticks, and Blas∣phemers (who never wrought such extraordinary Miracles, as Gamaliel and the Counsell saw and knew the Apostles did:) is neither consonant to Gama∣liels reason nor advise.

Finally, it is observable, that though upon Gamaliels advise the Councell spared the Apostles lives, and set them free; yet they left them not altogether alone, or unpunished. For first, they did publikly beat them, v. 40. a corporal pu∣nishment. 2ly. They laid a strict command upon them, that they should not [after that] speake in the name of Iesus, v. 40. Therefore there is direct warrant from this very Text, to restraine such as we repute Herericks, and false Tea∣chers from preaching and private meetings, and to punish them with corporall punishments, though we doubt and conceive that hapily they may be right in some things. Wherefore, this Text is so farre from ayding, that it ut∣terly refutes and confounds the Objectors.

The 3. Objection is this, in Esay 11. 9. God hath said concerning his King∣dome:* 2.177 q 2.178 There shall be none to kill or hurt in all my holy Mountaine: And againe Isay 60. 18. Violence shall no more be heard in thy Streets, wasting nor destruction within thy borders: Ergo the Temporall Christian Magistrate must use no outward force, nor imprison, kill, banish Hereticks, Blasphemers, or obstinate Schismaticks.

I answer, that this is a strange Independant Argument [borrowed from the* 2.179 r 2.180 Anabaptists] no wayes waranted by the objected texts, here miserably per∣verted. For in the first of them; Isay 11. 7. to 11. there is a Prophecy, that the Wolfe shall dwell with the Lambe, and the Leopard shall lye downe with the

Kid, and the Calfe and the young Lyon, and the suckling together, and a little child shall lead them: and the cow and the Beare shall feed together, and the Lyon shall eat straw like the Ox, and the sucking child shall play upon the hole of the Aspe, and the weaned child shall put his hand upon the Cockatrice den: They (to wit, the Wolfe, Leopard, young Lyon, Beare, Aspe, Cockatrice, all hurtfull and ravenous Creatures) shall not hurt nor destroy in all my holy Mountaine. Which is againe repeated, Isay 65. 25. Now who are meant by these hurtfull creatures? and who are they whom they shall not hurt nor destroy, and in what manner? is the only question. Mr. Dell intimates that christian Princes, States, Magistrates are the Wolves, Leopards, Lyons, Beares, Aspes, and Cockatrices meant in the Text; let him then speake it out plainly, and prove it from the Text, which no wayes warrants such an Anabaptisticall or Anarchicall Interpretation, both scandalous and destructive to christian Magistracy, and directly contrary to Isay 49. 23. And Kings shall he thy nur∣sing Fathers, and Queenes thy nursing Mothers. But if it be intended only of persecuting Sauls converted into Pauls; of men of Wolvish, aspish, cruell & ra∣venous dispositions, like to these destructive or poysonous creatures, conver∣ted and quite transformed from their naturall dispositions by the power of Christ, and of the great peace and amity that shall be betweene all sorts of men of contrary humours and tempers, (when converted and brought into Christs holy Mountaine,) as all Expositors generally accord; then it is nothing to pur∣pose, and miserably perverted by Mr. Dell, the forme of whose argument must then be this.

Men who before their conversion were as contrary to Christs Sheepe, Lambes Oxen and little Children, as the Wolfe is to the Lambe, the Leopard to the Kid, the young Lyon to the Calfe, the Beare to the Cow, the Lyon to the Ox, the Aspe and Cockatrice to the little Child that playes upon its hole shall after their conversion lye downe, feed, and converse together without hurting or destroying one another, and live in a blessed sweet peace and unity together under the Gospell.

Ergo, Christian Princes, States, Magistrates under the Gospell, must not restraine, imprison, banish, hurt, destroy, nor put to death notorious Hereticks, Seducers, Blasphemers, Scismaticks, Apostates, as bad as Wolves, Aspes, &c.

Ridiculous Logicke and Nonsence Divinity. But whom shall not these hurt nor destroy in all Gods holy Mountaine? the Lambes, Kiddes, and little Children of Iesus Christ, not Lyons, Beares, Aspes, Cockatrices, wolves, (such as Heretickes are), * 2.181 here put in contradistinction to them: Ergo Christian Magistrates must not hurt, banish or destroy damnable obstinate He∣reticks, Seducers, Blasphemers, Schismaticks, &c. is as strange an inconse∣quent as the former; yet this is all Mr. Dell can truly inferre from the genuine meaning of these words. I shall only adde, that this parabolicall Text saith, the Wolves, Lyons, Leopards, Beares, Aspes, Cockatrices shall not hurt Christs Lambes, Sucklins, and little Children, in all his holy Mountaine; but he adds not on the contrary, that if they come, as such, to hurt and destroy his flock (as Heretickes, false-Teachers, Schismaticks, and Blasphemers do) that then the Shepherds and Civill Pastors of Christs Lambes, Sheeps, may by no

meanes hurt or destroy them; the point in question. This Text therefore is strangely misapplyed in all particulars by the objector.

Finally, if this text be meant of the times of the Gospell, and of that sweet, peace and amity that shall be between all converted members of Christs King∣dome* 2.182 one towards another, that they shall all feed, eat, and lye downe together one with another, and not hurt nor destroy in all Gods Holy Mountaine: then how comes it to passe, that the Objector and those he frequently stiles, the faithfull, the Spirituall people, the Saints, the Anoynted ones, &c. doe not come to this Mountaine, the Church, but separate themselves from our Con∣gregations, and will not lye downe, feed, play, eat nor pray together with those they deeme Wolves, Lyons, Leopards, Aspes and Cockatrices, contrary to this prophecy, to the great disturbance of Christs Kingdome? yea why do they all generally betake themselves to the Warres, to kill, hurt, and destroy in all the holy Mountaine? contrary to the very letter of this Text, and Isay 2. 3. 4. parallell with it. Nation shall not lift up sword against Nation, neither shall they learne Warre any more, &c. Let him therefore give over pressing this Text any further, contrary to its scope, or if he will have it really verified, let him now retract his Petition to the Parliament, to suffer r 2.183 sepa∣rate assemblings of the Saints both publiquely, and privatly as occasion serves, &c. directly contrary to this prophecy, and perswade his Armedsaints no more to destroy, hurt, or kill Cavaliers, much lesse any godly Ministers, (whom some of them have threatned, hurt & thrust out of their Pulpits) un∣lesse they will likewise permit the Christian Majestrate to hurt and destroy obstinate seducing Heretickes, Schismatickes, false Teachers, Blasphemers, notwithstanding this objected Text.

As for the Second quotation, Isay 60. 18 Violence shall no more be heard in thee, &c. I answer, it is meant of the Church Triumphant, not Militant; as is cleare by the three next verses, compared with Rev. 21. and 22. parallell to this Chapter, Iob. 3. 17. 18. 19. and Rev-14. 13. And if so, then the Argument hence, truly Stated, stands thus.

There shall bee no violence, wasting and destruction heard in the Church triumphant in heaven, which shall be above the reach of force or Enemies.

Ergo, Christian Princes, States, Majestrates, may not make Lawes to punish, suppresse incorrigible Heretickes, Seducers, Schismatickes and Blas∣phemers in the Church militant here on earth.

But grant it meant of the Church Militant under the Gospell: Is the pu∣nishment of men with temporall or capitall punishments for their damnable Heresies, Errors, Schismes, Blasphemies, Idolatries, violence? or ever so called re∣puted in Scripture phrase? which useth it only, for s 2.184 Tirany, Oppression, and Rapine: or is it not rather Iustice, and t 2.185 executing Iustice and Iudgement, in all Scripture language? Is the confiscation of the goods, imprisonment, ba∣nishment, or putting to death (in some cases) of the persons of such, any wa∣sting or destruction, intended in this Text? If so, let Mr. Dell averre it, at the utmost hazard of his Science, and Conscience, since no sober, nor learned man can or dares assert it: If not, then let him confesse his error in thus wier∣drawing and willfully perverting Scripture in so shamefull a manner, before so

juditious an Auditory as those to whom he preached, and that upon a Fast day unfit for strife and debate, as this very Prophet will informe him, Isay 58. 4. 5. and for such new Logick as this.

There shall be no violence, wasting, nor destruction heard in the Church, when God shall convert or subdue her Enemies, and give her peace at the last.

Ergo, obstinate Heretickes, Schismaticks, Seducers, Blaspemers, (yea Trai∣tors, Murderers, Fellons, by like consequence) must not be corporally nor capi∣tally proceeded against, but let alone without any molestation by the Christian Magistrate, and the Parliament must by no meanes make any Lawes to re∣straine them now.

Can any man but admire that such strange Logick and Theology, so purely Independent, should dare fly abroad in print to gull poore silly people, and bee so confidently averred, to be u 2.186 the Lords voyce, the truth of Christ, the mind of God, &c. as Mr. Dell asserts.

The 4th. Objection from Scripture, is this, which seemes more co••lerable,* 2.187 but is no more substantiall then the former, x 2.188 Christ never used the power of the world, but did all by the power of the word. Neither did Christ com∣mand his Disciples to use any such outward power, but he sent his Desciples to preach, and bid them, say, into what house soever they entred, Peace bee to this house: And if men would not receive peace, and the Doctrine of Peace, not to force them, but to depart thence, and to shake off the dust of their feet as a witnesse against them, that they had beene there, according to the will of Christ and the Father, and offered them mercy and Salvation, which they re∣fused. And this is all that the Ministers of the Gospell can doe to any that re∣fuse their Doctrine, and not to go to the secular Magistrate to aske power to punish them, or imprison them, or sell their goods, as now is practised in some parts of the Kingdome, EVEN VPON THE SAINTS: And if men be wic∣ked, is it not misery enough for them to refuse eternoll life, except also they in∣flict on them temporall death? Is it not misery enough for men to refuse the good things of Heaven, except they also deprive them of the good things of this present life? And yet as Luther, saith of the Clergy: Quando non invocat brachium seculare? & morte utraque terret mundum? when * 2.189 doth it not call upon the secular power, and terrefies the world with both deaths? Sure∣ly Christ and the word approve not these wayes. For Math. 18. Christ sets no other punishment on them that would not heare the Church, then that hee should be reconed as an Heathen. And Paul, Titus 3. teacheth us, after once and* 2.190 twice admonition, to avoid an Heretick, but not to imprison him, or kill him, or banish him: And againe, those that do these things shall not inherit the Kingdome of God: And againe, he that beleiveth not shall be damned: but not one word of outward or corporall punishment in all the Gospell.

I answer, that here is a hotch-potch of many Arguments, and Scriptures jum∣bled together, (commonly objected by the c 2.191 Donatists, and d 2.192 Anabaptists to amuse or delude the simple Auditor and Reader; I shall therefore sever and answer them in order.

The first of them is this. Lu. 1. Christ never used the power of the world, but did all by the power of the word, even his punishments, and his destructions * 2.193

were executed by it. Ergo, Kings and temporall Magistrates must not punish Hereticks, Seducers, Blasphemers, obstinante Hereticks, nor use externall force in matters of Religion. This was the Argument of the Donatists, largely an∣swered by St. Augustine in his 48. & 50. Epistles, from whom Mr. Dell tran∣scribes it.

I answer, First, that Christ in the Old Testament, did make use of the power* 2.194 and sword of Godly Kings and Magistrates to punish Idolatrous and falsè Prophets, as I have largely proved; yea, he makes use of the ten hornes (who are ten Kings,) to punish, burne and destroy the whore of Babylon, under the New-Testament, Rev. 17. 16. Besides, the Scripture is expresse, that Christ is the Head of all Principallity and Power. Col. 2. 10. that the powers which are are ordined of God, & the sword to be used by them for the good of his Church, People, who are to obey and submit unto them, Rom. 13. 1. to 6. 1 Tim. 2. 1. 2. 1. Pet. 2. 13. 14. Tit. 3. 1. Hence is that of * 2.195 Bernard to Pope EVGENIVS: Vter{que} ergo Ecclesiae, & spiritalis scilicet gladius & materialis; sed is quidem pro Eccle∣sia, ille verò et ab Ecclesia exercendus est. Ille Sacerdotis, is militis, sed sanè ad nutum Sacerdotis, & jussum Imperatoris: which Augustine largely asserts in his 48. & 50. Epistles. Wherefore this Position; that Christ never used the power of the world (towit of Christian Kings and Magistrates) is directly contrary to these Texts, and to Psal. 78. 70. 71. 7••. 2 Chron. 9. 8. c. 18. 5. 6. 7. Exra. c. 4. and 5. 6. & 7. Isay 44. 28. c. 45. 1, 2, 3, 4. c. 49. 23. Act. 22▪ which expresly resolve, that Kings are Gods Deputies and Instruments by which he acts, rules, judgeth, protects, his owne people, but suppresseth his enemies and evill doers, and seemes mon∣strous unto me. 2ly. If the objector intends; that Christ whiles he was on earth, in the flesh, did not make use of the civill Magistrates power, but only of the word to convert men from Iudaisme and Paganisme to imbrace the Gos∣pell: This is true: but will it follow thence, Ergo Ministers and Christians must not make use of the power of Christian Kings and Magistrates to sup∣presse or punish Heresies, Hereticks, Seducers, Blasphemers, or obstinate▪ Schismaticks? certainly no: For then I may argue in like manner: Christ didnot make use of their power while on earth, to punish any Murderer, Traytor, A∣dulterer, Drunkard, Swearer, Thie••e, &c. Ergo no Minister nor Christian may now use them for such ends. Yea, then I may further argue, Christ did not make use of any Souldiers, Captaines, or Colonells, to preach the Gospell, nor yet to dip and rebaptise any whiles he was on earth; Ergo we ought not to make use of any such preaching, dipping, rebaptising Souldiers, Captaines, Col. now, who yet run up into our Pulpits, preach their owne errors in private corners, yea dip or rebaptise in Rivers every where. If Mr. Dell deny not, but grant this last conclusion: I feare most of his Saints and anoynted ones for whom hee pleads, will renounce or casheire him; If hee deny it, he must by the selfesame reason deny his owne objection.

Thirdly, the Kings and supream secular powers of the world; in Christs time * 2.196 were in open hostility against Christ, and none of them Christian, but all Antichristian, Acts 4. 25, 26, 27, 28, 29. and Psal. 2. No wonder then if Christ made no use of their power. But since that, many of them have been and yet are truly Christian and religious; as some Kings of Iudah and Magistrates

were truly pious before Christs time: Therefore he may well make use of their power now (being for and from him) though he did not whiles he was on earth; as he made use of Moses; Ioshua, David, Solomon, Hezekiah, Nehemiah, Cyrus, with others heretofore: yea of Nebuchadnezars power to make lawes to punish blasphemy, after his conversion Dan. 3. 29. who former∣ly enacted lawes and punishments to enforce the adoration of his golden Idol, and cast Shadrach, Meshach, and Abednego, into the fiery furnace, for transgressing them, though afterwards he promoted them for their constan∣cy and sufferings in Gods cause. Fourthly, Christ whiles he was on earth, did notmake use of the books of the New Testament, nor of the gift of tongues to convert men. I hope Mr. Del dare not thence maintaine. Ergo, we ought not to make use of these books now for this purpose, as some of our * 2.197 Sectaries now and Anabaptists heretofore have taught. Fifthly, Christs main work on earth was, to preach the Gospel as a Minister, Luke 4. 18, 19, 20. 43. Mark 1. 14 c. 8. 1. not to punish Malefactors as a Judge or Magistrate. To argue then as Mr. Dell doth; Christ did not use the power of the World, or Magistrate, as he was a Preacher, but of the Word alone. Ergo, Magistrates under the Go∣spel have no power to punish Hereticks, Schismaticks, Blasphemers, and such like Malefactors; is rather to speak Nonsense then Reason or Divinity. And so much for his first Argument.

The second is this: Christ commanded not his Disciples to use any such out∣ward* 2.198 power, but commanded them to preach: Ergo, they may not goe to the secular Magistrate, to ask power to punish, imprison, or sell the goods of Hereticks, Blasphemers, Seducers, and obstinate Schismaticks; neither may Christian Magistrates punish such with corporall or capitall punishments.

I answer first, that Christ sent his Aposcles only [y 2.199] to baptize and preach* 2.200 the Gospel, as Apostles; not to punish. Malefactors, as Magistrates. Therefore the Argument is meerly Independent. Secondly, the Magistrates then were Iewish and Heathenish, not Christian; [z 2.201] against Christ and Religion not for them. And to argue thus: The Apostles prayed not aide from Iewish or Heathen Magistrates against Hereticks, false Teachers, Schismaticks, Blasphe∣mers, or any other Malefactors: Ergo, Ministers, and good Christians, may not pray in aide from Christian Kings and Magistrates against such; nor have they right to inflict corporall or capitall censures on them, ex officio; is a most independent inference. Thirdly, the Apostles had such a power in de∣fect of Christian Magistrates, that they miraculously by the power of Christ, punished Ananias and Saphyra with sudden death, for lying unto the Holy Ghost, and tempting God, Acts 5. 1. to 12. Yea, Paul struck Elymas the Sor∣cerer (when he would have perverted the strait wayes of God, and hindred Ser∣gius Paulus the Deputy his conversion, seeking to turn him from the faith,) with sudden blindnesse, that he could not see the Sunne; whereupon, the Deputy when he saw what was done, believed. Therefore Ministers may in an ordi∣nary way make use of the power of Christian Magistrates to punish or cut off Hereticks, Seducers, and Blasphemers against the Holy Ghost. Or if not, yet Magistrates, ex officio are bound to do it, without their intreaty. Fourthly, Paul himself, though an Apostle, Rom, 13. 3, 4. and Peter too, in the 1. Peter.

2. 13, 14. pray in aide from Kings and the higher civill powers for the punish∣ment of evill doers, as being Gods Ministers and revengers, to execute wrath upon them that are evill, as well under the Gospel as Law: and S. Iohn in∣formes us, that the ten hornes (who are ten Kings) shall make the Whore (of Babylon) desolate and naked, and eate her flesh, and burne her with fire, Revel. 17. 16. Therefore Hereticks, Schismaticks, Blasphemers, and False teachers, being evill doers, the Ministers of God by warrant from these very Apostles, may * 2.202 pray in aide of the Secular powers against them, what ever Mr. Dell, (who prays in aide of the Parliament against the Presbyterians in his Epistle Dedicatory, in a forceable manner) hath fancied to the contrary; whose as∣sertions certainly are no Oracles.

And whereas he addes (to the scandall of our Parliament, and present Go∣vernment) that the secular Magistrates do now in some parts of the King∣dome* 2.203 even practise their power upon the SAINTS, in punishing or impriso∣ning them, and selling their goods. I dare averre it a most grosse slander, & de∣sire him to define, who & where those SAINTS are, and what their names? If he mean by this, St. Iohn Lilburne (that impudent Lyer, Slanderer of both Houses of Parliament, of the eminentest Members in them, and all sorts of men besides: a most pestilent fire-brand of sedition, deserving a Tiburn-Saint∣ship, as well, as Iack Straw, or Iack Cade) most justly censured, impriso∣ned by the House of Peers, for his unparallell'd Insolencies, Contempts, and Libels, deserving a severer doom: or his Disciple St. Overton, imprisoned for the like offences, & his Anti-Parliamentary Libels, or any other of his seditious sect: it is the Parliaments lenity that they enjoy their lives, and a man (I fear) may finde far better Saints in Newgate, if not in [a 2.204] Hell, then these: If he mean S. Best (that horrible, execrable Heretick and Blasphemer) for whose impunity some of the [* 2.205] Independent saints have both written and pleaded, to the very amazement of all true Saints,) its certaily a greater crime to suffer such an impenitent blaspheming Atheistical saint to live so long, then to im∣prison him: and if any New-lights account him for a Saint, I may without any breach of Christian charity repute them (in this particular) to be little better then Devils, and no reall saints at all. If he intend by Saints, S▪ Paul Hobson (a preaching, but never a fighting Captain, formerly a Taylor, now an Anabaptist) imprisoned by Sir Samuel Luke, for his schismaticall and se∣ditious preaching contrary to the Ordinance of Parliament, or his blasphe∣mous Chirurgion Iohn Boggis, or his companion S. Oates, (who [b 2.206] openly defended, maintained, that there was no such power in any Christian Magi∣strate over any member of a Church, unlesse first cast out and delivered over by the Church to the secular power, to inflict any capitall punishments upon him, whatsoever his offence was, though MVRTHER OR TREASON:) o•• S. Lambe, S. Kiffin, or any of that Anabaptisticall Dipping lewd fraternity, mentioned by Mr. Edwards in his Gangraenaes; who have enriched, advan∣ced themselves by their gainfull Schismes, Heresies, Errors, Blasphemies: fear our Magistrates (who have already law and power enough to restrain•• and punish such, without praying aide from both or either Houses) will de∣serve more blame from God, the Parliament, and all good men, for suffering

such black saints as these, to ramble abroad from County to County, prea∣ching their Errors, Blasphemies, and re-baptizing seduced Proselytes without restraint, then demerit any censure, for any short restraint of their persons, or selling any of their goods; who were lately worse then nothing, and had no goods to sell, yet now are grown brave and wealthy. And if our Ma∣gistrates imprison, fine, banish such Saints as these, I am confident both Christ and his Apostles will justifie, not condemne them for their doings.* 2.207

His third Argument is this, [c 2.208] Is it not misery enough for men to refuse the good things of heaven, except they also deprive them of the good things of this present life? If there be any Logick or Divinity in this rhetoricall argumen∣tation, it is but formally this.

It is misery enough to wicked men (his words are generall, and extend to all wicked men of all sorts, not Hereticks only) that they refuse the good things of Heaven and Eternall Life. Therefore the Magistrate ought not to deprive any wicked man whatsoever of the good things of this life, nor to in∣flict upon him temporall death.

I answer, that if this Argument be solid, then the Magistrate must punish* 2.209 no wicked men for any offence whatsoever against God or man, no not for Atheisme, Treason, Rebellion, Murther, Sodomy, and the fowlest crimes; because the losse of the good things of heaven and eternall life, is a sufficient punishment for them, as well as for Hereticks, Schismaticks, and Blasphemers: And then how wil it stand with his own concession (I fear not from the heart, since the whole scope of his Arguments contradict it) p. 27. As for those that are outwardly wicked (as open professed Hereticks, Schismaticks, and Blasphe∣mers are) the Magistrate is to keep them in order for the quiet of the State he having power over their persons, estates, LIVES. If so, then he may de∣prive them for their wickednesse of the good things of this life, and inflict upon them temporal death. Let M. Del therefore assoyl his own contradiction here, which he thus seconds, p 40. Did you ever hear me say, or hint, that the Magi∣strate should not punish outward wickednesse? Yes, here you hint, intimate, and argue it too; and therefore need to reconcile these your contradictions, or renounce this Argument.

Secondly, God himself, the Fountaine and Rule of justice, doth many times punish wicked men, who refuse the good things of Heaven and eternall life, with the losse of the good things of this life, & infliction of temporal and eter∣nall death to boot; witnesse Deut. 28. 15. to 68. Levit. 26. 14. to 44. and Rev. 18, 19, instead of many other texts. If God then, the [d 2.210] standard of justice, doth usually this, and threatens all wicked men that they shall thus be puni∣shed; why may not Christian Princes and Magistrates (who are his [e 2.211] De∣puties, Ministers, Revengers) do the like, without the least injustice or cru∣elty? Thirdly the Lawes of all Kingdomes and of our own, do punish Male∣factors (as Traytors, Murderers, and Hereticks among▪ others) with con∣fiscation of goods, imprisonment, banishment, and death too; not thinking it punishment sufficient, that they refuse the good things of heaven and eternall life: M. Del then must be wiser then God, then al States, Lawgivers whatsoever, then our own Lawes, Parliaments, Judges; and tax them both of cruelty, in∣justice,

and adding misery to the miserable, if he dare maintaine this absurd Pa∣radox, which hath neither reason, nor Religion in it.

His 4th. Objection is much of the same straine, f 2.212 Christ imposeth no other* 2.213 punishment on those that will not heare the Church, then that he should be rec∣koned as an heathen: Math. 18. And Paul. Tit. 3. teacheth us, after once and twice admonition to avoyd an Heretick▪ but not to imprison him, or kill him, or banish him: Ergo the christian Magistrate must neither imprison, nor kill, nor banish Hereticks.

Here Mr. Dell speaks plaine English, and out of his aboundant zeale, pro∣fessedly* 2.214 pleads for the impunity even of Hereticks themselves, by the civill Magistrate: and if we compare this with his p. 29. Take heed you do nothing to the prejudice of the faithfull, Gods owne people, as he hath warned you by the spirit, saying; Touch not mine anointed, and do my Prophets no harme, &c. These anoynted ones are the Lords Prophets, and the Lord Hath no Pro∣phets but such as are anoynted with the Spirit: Thus * 2.215 Christ was made the Lords Prophet: and thus are All his Brethren made Prophets, being fel∣lowes with him in his unction. And therefore take heed how you meddle with the Lords anoynted ones, and with the Lords Prophets, &c. The Lord hath still the same care of the same people, and will suffer no man to do them wrong but will reprove Kings, and Parliaments, and Kingdomes, and Cities, and Counties, and Committees; he will reprove them all, for their sakes, and say; touch not mine anoynted and do my Prophets no harme, &c. We must either conclude, that the Prophets and anoynted ones he here pleads for, not to bee touched, are none else but Hereticks &c. who must neither be imprisned, nor killed, nor banished, nor touched, nor harmed, by Magistrates, Parliaments, Kings, Kingdomes, Cities, Counties, or Committees (who now meddle with none but such▪) or else, that he assignes the selfe same priviledges even to Here▪ ticks, as to Gods faithfull anoynted ones, Prophets, Sts. since Kings, Kingdomes, Parliaments, Citties, Counties, Committees, Magistrates, must no more touch, harme, imprison, kill, banish the grossest Hereticks (by Mr. Dells expresse Do∣ctrin) then these. And then where is that grand priviledge which these anoin∣ted Saints and Prophets enjoy above the veriest Heretick, Schismatick, Atheist, Apostate, Blasphemer in the world? Is not this, my Brethren, strange New∣light from such a Comet as he is? But to let this passe, and come to a punctuall answer. As this text of the Psalmist; Touch not mine anoynted and do my Pro∣phets no harme, will prove no Sanctuary at all for Heretiks, Schismatick, or Blasphemers (who are neither Gods anoynted, nor his Prophets) against the power of Kings and Christian Magistrates, so will not the objected texts of Mathew and Titus. For the first of these, is spoken only of g 2.216 private crimes and trespasses betweene Brother and Brother, not of publike scanda∣lous Heresies, Schismes, Blasphemies; and by the Church there intended (as ma∣ny think) is not meant the Ministers of the Gospell, but the Iewish Sanhedrin or civill Magistracy▪ or if the Ministers, or Church-Elders, then it is confined only to their Church-censures, not meant of the Magistrates punishments, as others assert. But let it bee one or other, the Argument thence is but this Nonsequitur.

He that refuseth to give his brother, against whom he hath privatly and personally trespassed, Satisfaction, upon the admonition of the Magistrate, Church, or Minister; is to be esteemed as a Heathen, by him to whom he did the injury: and the church may duly excommunicate him for his obstinacy.

Ergo, Christian Kings and Magistrates, by Christs owne appointment, can inflict no corporall punishment, fine, imprisonment, banishment▪ or death upon open obstinate Hereticks, Blasphemers, Schismaticks, or Seducers, who di∣sturbe the peace both of Church and State, and seduce the soules of many.

Whether this be a solid Argument let all wise men judge.

For that of Titus 3. Paul teacheth us, after once or twice admonition to avoid an Heretick, not to imprison, kill, or banish him: Ergo, Hereticks must only be avoyded, not imprisoned▪ killed or banished by the christian Magi∣strate; it is a most childish Argument and inconsequent. For first, Paul writs this to Titus a Minister as a Minister, no•• a Magistrate, to avoyd (or reject) an Heretickeafter the first and second admonition, and to treat with him no longer: who then as a Minister could by no Law of God or man, imprison, kil or banish Hereticks, nor can our Ministers or Classes do it now, nor claime they such a power: Wherefore the Argument thence must be.

Ministers of the Gospell, as such, have power only to avoyd and reject Here∣ticks, after the first & second admonition, not to imprison, kill, or banish them.

Erge Christian Kings and Magistrates have only authority to avoid, reject, but cannot imprison, kill or banish them.

If this be good Logick or Divinity, then by the selfe••ame reason they must neither imprison, kill, nor banish Murderers, Traytors, Sodomites, Theeves, Fellons, (nor our Army imprison, kill, plunder any Papists or Cavaliers) because Ministers as such, cannot do it, but only admonish & avoyd them. Besides; if this be granted, then it wholly takes away the Magistrates Sword, Office, Power, and makes him no more, no other then a Minister; first to admonish, and then to avoyd and reject Hereticks, and other Malefactors, not to punish them. And how will this agree with his owne contradictory assertion, p. 40. The Magi∣strates power hath under it the whole outward man: if an Hereticke, or Schismatick by his professed practicall Heresie or Schisme, (which are outward offences and works of the flesh) may exempt himselfe from the Magistrates power? aly, the scope of the Text is not, that Hereticks should only be avoy∣ded by Ministers even as such, as Mr. Dell presseth it, for certainly Paul him∣selfe proceeded further against Hyminaeus and Philetus, even to deliver them over unto Satan, 1 Tim. 1. 19. 20. 2 Tim. 2. 17. 18. which is more then barely to avoyd them, as all accord; And Peter informes us, 2 Pet. 2. 1. That false Tea∣chers who bring in privily damnable Heresies, shall bring upon themselves swift destruction, even by the hand of humane and divine Justice too: Deut. 17. 16. But his scope is, that some Hereticks are so obstinate, so dangerous, that after the first and second admonition, he should deale with them no lon∣ger, but presently avoid them; as the very next words imply b 2.217 Knowing that he that is such, is subverted, and sinneth, being condemned of himselfe, compa∣red with the 2 Tim. 2. 16. 17. 18. This being the genuine scope of the Text, let us turne it into a formall Argument, and then it will be no more but this.

Ministers must not so much as treat with obstinate Heretickes after a first

and second admonition, but forthwith A void, and treat with them no more.

Ergo Magistrates must neither imprison, nor Banish, nor put them to death after such admonitions, but only punish them by avoyding them, neither may the Church so much as excommunicate, but only avoyd them.

Excellent New-light, new Logick; in good earnest, an Ignis Fatuus might yield as good.

Thirdly, the same Apostle Paul in 2 Tim. 3. 1, 2, 3, 4, 5. informes us. That in the last dayes perilous times shall come; for men shall be lovers of their owne selves, &c. blasphemers, disobedient to parents, unthankfull, unholy, with∣out naturall affection; truce-breakers, false accusers, incontinent, fierce, de∣spisers of those that are good, Traytors, heady, high minded, lovers of plea∣sures more then lovers of God; having a form of godlinesse, but denying the power thereof (and then concludes thus of these as he doth of an Heretick) from such turn away, or avoide such. Will Mr. Dell infer hence, as he doth from Titus, that blasphemers, obstinate and disobedient children to their pa∣rents (punishable with death, by an expresse law, Exod. 21. 17. Deut. 21. 18. 19, 20, 21.) Truce-breakers, Traytors, are only to be avoided and turned from, but not whiped, imprisoned, banished, fined nor put to death by the Magi∣strate, because Paul here writes to Timothy and others, only to avoid, or turn away from such: but not to whip imprison, kill, fine▪ or banish them? Or will he argue from Prov. 1. 10. to 17. that murderers and theeves who lye in wait and make haste to shed blood, are not to be imprisoned, banished, or put to death, because Solomon adviseth men not to walk in the way with them, and refrain their feet from their path; but commands thē not to be put to death? If yea, this proclaimes him a professed Anabaptist, denying all Magistracy and the power of the sword under the Gospel, yea contradicts his own concessi∣on, p. 27. That the Magistrate hath power over the persons, estates, and lives of those who are outwardly wicked, (as open Hereticks, Schismaticks, and Blasphemers, ar••.) If no, then his argument for not punishing Hereticks with imprisonment, banishment▪ death, from Titus, will no more hold nor sa∣tisfie, then my objection for the not punishing of Traytors, Blasphemers, Mur∣derers, Theeves, with corporall or capitall punishment, from Timothy and the Proverbs: since the word avoiding, is used in all three Texts alike, with∣out any mention of corporall or capitall punishments, fines, death. Where∣fore they may inflict such punishments on them, if they see cause, as Tit. 3. 1. will sufficiently warrant, compared with Rom. 13. 3, 4.

Fourthly, there is no inhibition to Magistrates in any of these texts, not to punish obstinate Hereticks with imprisonment, fines, death, and expresse war∣rant to do it in others. Therefore this objection is a meer absurdity.

His fifth Objection is more absurd. Again, Those that do these things shall* 2.218 not inherit the kingdome of God: And again, He that believeth not shall be damned: but not one word of outward or corporall punishment in all the Go∣spel: (I shall adde, nor yet one word against it.) Ergo, Hereticks, Schisma∣ticks, Blasphemers are not to be punished by the Christian Magistrate with out∣ward or corporall punishment, but only with the losse of Heaven and eternal damnation.

Learnedly argued. Had Mr. Dell cited his first text fully and thus applyed* 2.219 it, his auditory might well have hissed him out of the Pulpit, and his very Saints, if they had any Saintship or Sanctity in them, blushed at such licenti∣ous and prophane Divinity: wherefore to right the Truth, and shame him out of his absurd wrestings of Scripture, I shall quote the first text intirely, and then apply his inference to it. The text (though it seemes he was afraid to quote it) is Gal. 5. 19▪ 20. 21. Now the workes of the flesh are manifest, which are these, Adultery, Fornication, uncleanesse, Lasciviousnesse, Idolatry, Witchcraft, Hatred, variance, emulations, Wrath, strife, seditions, * 2.220 HERE∣SIES, Envyings, MVRDERS, Drunkennesse, Revellings, and such like, of which I tell you before, as also I told you in times past, (here comes in Mr. Dells quo∣tation) that they which doe such things shall not inherit the Kingdome of God. Here (saith Mr. Dell) is not one word of outward or corporall punish∣ment, nor in all the Gospell: Therefore Ministers must not goe to Magi∣strates, nor ought Magistrates ex officio, nor upon any complaint, to punish all or any of these workes of the flesh, with imprisonment, sale of goods, death, banishment, or any outward or corporall punishment, but they must be punished only with the losse of the Kingdome of God. This is the formall Argument in Blessed God, what strange Divinity and New-light is this to be preached on a Fast day before a religious and learned Parliament, and then printed and i 2.221 published (after a manifestation of the house of Commons dislike) FOR THE GOOD OF THE FAITHFVLL AND AT THEIR DESIRE; and aver∣red in his Epistle Dedicatory to the Commons house, with infinite confidence and artogance to be k 2.222 the minde of God, the doctrine of Iesus Christ, the true Doctrine of the Gospell, &c. Will Mr. Dell with his Saints, his faithfull and a∣noynted ones, GODS PECVLIAR PORTION IN THE KINGDOME (so he most arrogantly stiles them, as if God had no portion, Saints, faithfull ones, Church, amongst us but those alone) now proclaime to all the world in print, even in a Fast Sermon; that none of all these workes of the flesh▪ No not Adultery, Fornication, uncleanesse, Idolatry, Witchcraft, Seditions, Heresies, Drunkenesse, Murder, nor any other (suppose Sodomy, Treason, Re∣bellion, Atheisme, Blasphemy or the most horrid outrages especially if the offendors therein think any of them lawfull in point of conscience) are so much as once to be punished with any outward corporall or Capitall punish∣ment whatsoever, by any Christian Magistrate, Master, Tutor, or Parent but only with the losse of heaven? Is this the Reformation that these New∣lights intend? the Liberty of Conscience they preach for, write for, fight for? the Kingdome and Discipline of the Lord Jesus Christ which these Saints' these faithfull ones, this peculiar portion of the Lord, will set up among us' as Mr. Dell (at their desires and for their benefit) here proclaimes it is, with∣out blushing? If so, then it is high time for us to looke after these Black-Saints designes, to * 2.223 blow up all Magistracy, Parliaments, Lawes Divine and humane, to introduce Anarchy, Libertinisme, impunity of all Hereticks, Blas∣phemers, Seducers, Malefactors, how pernitious soever, to let corrupt Nature and gracelesse Heresies loose to take their full swing▪ and plung men into all sorts of wickednesses, crimes, villanyes▪ outrages with impunity in this world;

which could not once have entred into my heart to beleeve, had not Mr. Dells words and Arguments enforced me thereunto. Certainely if this bee the Li∣berty of Conscience they desire, plead, fight for, the blessed Reformation they intend, Heaven and Earth may judge what Saints they are, and I may with∣out breach of charity averre, that the very worst of Presbiterians, nay of Heathens are in this particular better Saints then they, who never pleaded for, out alwayes against the impunity of such workes of the flesh as these, and have severel▪ punished them with outward corporall punishments from the very light of nature only. But to let this passe, (which I could not but take notice of, ou•• of zeale to God and our distracted Republike,) the force of Mr. Dells argument hence, is only this.

Paul, and all Ministers by and from this Text, are to warne and informe men, that those who doe the workes of the flesh forementioned, shall not in∣herit the Kingdome of God, since they name no outward punishment in this text, he cites, (though he doth in sundry others forecited.)

Ergo, Magistrates under the Gospell cannot punish Heretickes, Schisma∣ticks,

Seducers, Blasphemers, or any work of the flesh with any outward or corporall punishment.

Did ever any man so confidently propound such shallow Independent Ar∣guments, before a most juditious Parliament in a Pulpit, and then dedicate the same to them with such boldnesse in print, before Mr. Dell? What if Paul wri∣ting as an Apostle to the Galathians (only as private Christians) to beware of these workes of the flesh, because those who commit them shall not inherit the Kingdom of God; will it therefore follow, that Magistrates may not punish any for these workes with corporall or capitall punishments? If so, then they must * 2.224 not punish Murther, Witchcraft, Sedition, Adultery, Drunkennesse, no more then Heresie, Schisme▪ or Idolatry. Had Paul writ this Epistle to Christian Kings Magistrates, and told them, that these workes of the flesh must, •…•…er the Gospell, be punished only with losse of Heaver; the objection had ••in considerable; but writing here neither of, nor to Kings or Magistrates, no•• of their temporall power to punish such workes as these: the argument is must absurd, and Childish. The rather, because though Paul▪ & the Spirit of God in this Text speake not of inflicting outward punishments on those who commit the carnall works here specified, yet they clearely en∣joyne Magistrates thus to punish them, in other Texts both of the Old and New-Testament, and that both corporally and capitally, as I have proved in the premises: And Paul himselfe in terminis asserting, Rom. 13. 1, 2, 3, 4. That the Higher Powers are ordained of God, and are his Ministers for the pu∣nishment of evill doers, and his revengers to execute wrath upon them that do evill; prohibiting them neither in this, nor any other Text to punish such cor∣porally, or capitally, overthrowes this warlike disputant, horse and man, and layes his Argument in the D••st for ever.

His 2d. Scripture and Argument from it: Hee that believeth not shall bee damned: Math. 16. 16. not one word of outward and corporall punishment, nor of imprisonment, banishment, losse of Goods, or life: receive the selfesame an∣swers as the former: only with these further additions to manifest the absur∣dity

of the inference from it: First, that Christ in this Text, speakes only to his Apostles, what they should preach to Heathens (who had then no Christian Magistrates) to convert them to Christianity, not what they should preach to Christian Magistrates, to instruct them, how and with what censures they should punish Hereticks, or other malefactors; a subject of a quite different nature. To argue then from hence: Magistrates must not punish Malefactors by vertue of other Texts, because Christ tells the Apostles in this, what they are to preach to such as would not believe, is a grosse absurdity. 2dly. Christ speakes here only of ••agans and others who believed not the Gospell when preached, not of Hereticks, Schismaticks, or Seducers [whon l 2.225 Mr. Dell reputes and stiles THE FAITHFVLL, &c. though publikely and shame∣fully called Heretickes, and Scismaticks,) and of their eternall punishment, meerely for unbeliefe, not for Heresy, Schisme, Blasphemy, nor of the tempo∣rall punishment of such, nor yet of unbelievers, by the civill Magistrate. There∣fore to argue from meere Infidelity, to Heresie, Scisme or Blasphemy▪ [which are crimes of a different nature,] and from the eternall punishment▪ of the one, to deny the corporall or capitall temporall punishment of the other, as Mr. Dell doth, is a most illogicall sencelesse manner of dispute, yea transitio a genere ad genus, exploded by the Schooles: And thus I have routed Mr. Dells maine Battalia, and broken every squadron of it quite in peeces.

I now proceed to the 5th. Objection, which is thus: and it is m 2.226 Mr. Dells* 2.227 too; Christ reproveth his Disciples for discovering such a Spirit of Tyrany, as to punish men for not receiving him, Lu 9. when the Apostles out of a * 2.228 Prelati∣call and Antichristian Spirit in that particular, desired fire to come downe from Heaven upon them, that would not receive him, Christ did severely re∣buke them, saying, Yee know not of what Spirit ye are: not of Christs Spi∣rit, which is meeke, but of Sathans, who was a murtherer from the begin∣ning, and of Antichrists, his first begotten in the world; and he addes, the Son of man came not to destroy mens lives but to save them: And therefore to go about to turne the Gospell, not to save mens lives, but to destroy them, and so to change Christ himselfe from a Saviour to a Destroyer, this is Anti∣christ triumphant. All these things shew, that worldly power Hath no place at all in the Reformation of the Gospell: So he most Magisterially determi∣nes, more confidently then ever the n 2.229 Anabaptists did, to whom he is beholding for this New-light and Argument, who presse it with more ear∣nestnesse, the•• judgement or successe.

I Answer, that Mr. Dells confidence is farre stronger then his Arguments, which in truth are weaknesse, and this Argument as weake as any, when exa∣mined, and the objected Text set right. The place quoted is Lu. 9. 51. to 57. (wherein he brands the Apostles themselves as infected with a Prelaticall and* 2.230 Antichristian spirit, before Prelacy or Antichrist were risen up in the world an unparalleld abuse and absurdity,) where we read That Christ stedfastly set his face to go to Jerusalem, and thereupon sent Messengers into a Village of the Samaritans to make ready for him; (not to preach to them:) And they refu∣sed to receive him, because his face was as though he would go to Jerusalem;

(the Jewes being then at great emnity with the Samaritans and having no dealings with them, John 4.9.) And when his Disciples, Iames and Iohn saw this, they said; Lord, wilt thou that we command fire to come downe from hea∣ven, and consume them, even as Elias did? But he turned and rebuked them, and said; yee know not what manner of Spirit yee are of; For the Son of man is not come to destroy mens lives, but to save them. This is the full story. In which it is observable.

First, That there was here no refusing of Christs owne nor of his Messengers Doctrine, preaching, but only of their Persons.

2ly. That this refusall was not out of any disaffection to Christ or them, as Christ, or Christs Messengers, but because they were going up to Ierusalem, which was then at emnity with the Samaritans.

3ly. That for this bare refusall to receive them only upon this ground, Iames and Iohn, out of a fiery rash zeale and spirit of revenge, (not a Prelati∣call or Antichristian spirit, not then in being) would presently have a miracle wrought, and a miraculous punishment suddainly inflicted upon them, even to their distruction, for such a small neglect.

4ly That themselves would take upon them the powet to worke this mi∣racle, not leave the manner or honour of it to Christ (a very great presumption in them) as this clause Lord wilt thou that WE command fire to come downe from heaven to consume them? fully intimates.

5ly. That they vouch the president of Elias (even as Elias did) whose case was no waies parellell; for the n 2.231 Captaines and their fifties, whom he de∣stroyed with their fifties, were sent with an expres command from the King, to apprehend him by force, or offer violence to his person if he refused to com down, without any just cause at all; and they did it in an imperious manner. But here was no violence at all intended nor offered to Christ or his followers, only they would not receive them, because they were bound for Ierusalem: There∣fore they were justly checked by our Saviour for it.

6ly. They did it meerely out of private revenge; Non ••elo justitia, sed a∣maritudinis odio, ob injuriam suae expultionis vindicandam••, as * 2.232 Gratian * 2.233 Osiander q 2.234 Epositers generally observe, on the place; which is contrary to the Scripture and concernes not the Majestrate. Turn this then into a for∣mall Argument, and it will bee only this Inconsequent.

Iames and Iohn are rebuked by Christ, for that they, being his Disciples not Magistrares,

would themselves have commanded fire to come downe from heaven, in a miraculous way, to destroy the Samaritans, onely for not receiving

his person as he was travelling to Ierusalem, because he was going up thither, and for none other cause, and that out of private malice and reveng.

Ergo Christian Kings, Magistrates, and the Powers of the world, have no place at all in the Churchesreformation vnder the Gospell, and may not parish any H••ri••ick, Schismatick, Blasphemer, or Malefactor with death, or cor∣porall punishments: and to do it, is to change Christ from a Saviour to a Destroyer, and is Antichrist Triumphant.

Was ever such a crasy Argument propounded by any man in his right sences, before such a presence, the conclusion having not the least Coherence with the

Premises on which it is grounded? When Ma. Dell can prooue; that these very Disciples then had as much power to punish Malifactors, as Majestrates; that there was the same ground for them to use miraculous corporall punish∣ments, as for Majestrates to inflict ordinary ones upon offenders; and the same reason for these Disciples to punish the least neglect of Christs person as a Traveller only, with fire from heaven and extraordinary death, (for which there was no written Law of God at all,) as there were and are for Majestrates to punish Herisie, Idolatry Blasphemy obstinate Schisme, and other of∣fences with ordinary corporall and capitall punishments, for which there are written precepts; then I shall give further answer to this obiection; till then I shall forbeare, and proceede to answere that which is most considerable, in this text; to wit, Christs speech to these furious Disciples. Whence the Argument stands thus.

The Sonne of man is not come to destroy mens lives but to save them. Lu. 9. 56.

Ergo▪ Christian Kings, Majestrats under the Gospell must not destroy the lives

of Haeretickes, Blasphemers, nor yet of Traytors, Murderers, or any Malefa∣ctors whatsoever, (as wel as of Heretickes, Blasphemers, &c. as the Anabaptists usually presse it) nor yet punish Hereticks or Blasphemers with any outward or corporall censures; and if they do, this is to make Christ no Saviour, but a Destroyer, and is Antichrist Triumphant.

Surely Mr. Dell is an excellent Chymist, who can extract quodlibet ex quo∣libet, and draw any conclusion out of whatsoever premises even by head and shoulders, as here: For first, will it follow; that because Christ himselfe in his owne person, as a Saviour, came not to destroy mens naturall lives, but to save them; Ergo the civill Christian Magistrate, who is Gods owne avenger, and is oft expresly commanded by Gods word, o 2.235 to put Idolaters, Blasphemers, Murderers, and other Malefactors to death, is to punish no Malefactors at all with death now under the Gospell? If Mr. Dell should preach such Doctrine in our Armies, might not all our Souldiers of his New-way▪ by like or better Lo∣gick conclude thus from this Text: Christ came not to destroy mens lives but to save them: Ergo we who are christian Souldiers, (who must imitate our p 2.236 Capt. Jesus Christ) must now lay down our Armes, repent of all the blood we have shed, of all the Cavaliers lives wee have already destroyed, and hence forth kill no more publike Enemies, destroy no more Irish Rebells in the field, neither by way of Defence, nor Offence, because Kings & Magistrates themselves, [who have more authority then we Souldiers] cannot inflict any corporall, or capitall punishment of death, on any Malefactors (by Mr. Dells Argumentation hence) though legally convicted of capitall Crimes; especially if they fight for defence of their Religion, as the Papists and Irish Rebells pre∣tend they doe, and Cavaliers too heretofore.) If Mr. Dell dare propose or presse no such Argument from this Text unto our Souldiers in the Campe, I wonder he durst so boldly inforce the like, with so much earnestnes, upon our Parliament and Magistrates in the Church, and present it to them in the Par∣liament house in print.

2dly. Will it follow hence, that because Christ used this Speech, as a Pro∣phet, a Saviour only, not a Magistrate; Ergo he came not to punish or destroy

mens lives at all, as a King, when there is just cause for him to do it? How then will M••. Dell reconcile or answer this expresse text to the contrary, in the same Evangelist? Luke 19. 17. But those mine Enemies that would not that I should raigne over them, bring them hither AND SLAY THEM BEFORE ME: toge∣ther with Psal. 89 23. Psal. 110 5. 6. Rev. 17. 16. 17. c. 19. 17. 18. Math. 21. 41. to omit other quotations. Or how can he justifie Peters extraordinary mira∣culous killing and destroying the Lives of Ananias and Saphyra, under the Gospell, only for lying to the Holy Ghost. Acts 5. 1. to 12? If then Christ him∣selfe as a King, will slay and destroy his Enemies lives when they give him just occasion, though he came to destroy no mans life, as a Saviour; may not Christian Kings and Magistrates, by like reason, kill and destroy the lives of ca∣pitall Heretickes and Malefactors in a legall manner, though Christ as a Mini∣ster or Saviour came not to destroy their lives, but save them? If so, then this grand argument is a meere inconsequent from this Text. Hence the Rhemists in their Annotations on the New-Testament, have this Note on this very text. Notjustice, nor al rigorous punishment of sinners is here forbidden, nor Elias fact reprehended, nor the Church, nor Christian Princes blamed, FOR PVTTING* 2.237 HERETICKS TO DEATH; but that none of these should be done for desire of particular revenge, or without discretion or regard of their amendment, or example to others: Therefore Saint Peter used his power upon Ananias and Saphyra, when he struck them even to death, for defrauding the Church: which Doctor Fulke and Mr. Cartwright both approve, and reply not thereto. 3ly. If the objected words of our Saviour, bee rightly qualified in his owne sence (farre different from that Mr. Dell would thrust upon them) the absur∣dity of the Argument will more visibly appeare. To cleare therefore their true meaning, I shall compare them with a like speech of his, Iohn 12. 47. For I came not to judge the world, but to save the world: and Math. 18. 11. Luke 9. 10. For the Son of man is come to seek and to save that which was lost: From whence it is evident: First, that these words of Christ were principal∣ly meant, of destroying and saving mens lives, in a spirituall, not Naturall sence; and that for all eternity: For, to make the end of Christs comming on∣ly to save mens lives from temporall destruction, and preserve men from tem∣porall death by the hand of humane Justice, especially when they offend, (as Mr. Dell interprets it) is infinitely to derogate from the prime end of his comming; the rather, because Christ saved only a few diseased persons lives, (not any Malefactors, no not the penitent Theefes crucified with him) from temporall death, but saved all his Elect from eternall death and destruction. 2ly. They must be thus understood, that the principall end of Christs com∣ming, was not to destroy mens lives with temporall or spirituall destruction, but to save them: or at least, not to destroy them without just grounds: or, not in any extraordinary manner, with fire from Heaven, or upon so slight an occasion as the Apostles would have him here: but not his only end; For Christ hhmselfe is a Rock of offence, a stumbling blocke, yea a savour of death unto death, unto many, and will grind some unto pouder. 1. Pet. 2. 7. 8. 2. Corinth 2. 15. 16. Lu. 2. 34. Math. 21. 44. yea, the very Angell of the Lord smote Herod, that he was eaten up of Wormes, and gave up the Ghost: Acts 12. 23. And

Christ by Peters ministery smote Ananias and Saphyra with temporal death, Acts 5. 1. to 10. Since then this Text is to be understood in these senses; and like that of Paul, 1 Cor. 1. 17. For Christ sent me NOT to baptize (that is, not simply not to baptize any, for that he did, v. 14, 15, 16. but chiefely and princi∣pally) but to preach the Gospel (which is my principall and main businesse:) it will no wayes warrant Mr. Dels Anabaptisticall sense of, or conclusion from it: to wit, that Christ came so to save••mens lives as that he exempts the lives and persons even of Hereticks, Blasphemers, yea all malefactors from the power of Kings and Christian Magistrates, so as they may not justly put them to death for any offences, though most capitall. Finally, admit that Christ came to preserve the naturall lives of Hereticks, Schismaticks, Blasphe∣mers, and the grossest malefactors from the sword of justice, and the Christi∣an Magistrates power; yet this extends not to secure them from imprison∣ments, fines, banishments, and such other corporall punishments which are not capitall, as Mr Dell here infers. Therefore it no wayes warrants his con∣clusion against all corporall and outward punishments. And so I have scatte∣red this Brigade of his for ever rallying again.

The 6 Objection is this, q 2.238 made by Mr Del and others. God hath appoint∣ed* 2.239 his Word and the Ministery of it, to be the instruments of converting men and stopping the mouths of gainsayers, Tit. 1. 9. 11. for the casting down of ima∣ginations, and every high thing that exalts it self against the knowledge of Christ, and for bringing every thought into captivity, and into obedience to Christ, 2 Cor. 10. 5. Yea, God hath appointed the Ministers, in meeknesse to instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth, 2 Tim. 2. 24. 25. and to edi∣fie the body of Christ, till they all come in the unity of the Spirit unto a per∣fectman, unto the measure and stature of the fulnesse of Christ, Ephes. 4. 11. 12. Yea Christ (addes Mr Dell) doth ALL THAT EVER HE DOTH in his Kingdome by his Word: and Christ sent forth his Apostles not with any power of swords or guns, or prisons, to reform the world, or with any power of States or Armies; but sent forth poor illiterate mechanick men, and only ar∣med them with the power of the Word, and behold what wonders they wrought by that power alone. They turned the world up-side down; they changed the manners, customes, religions, worship, lives, and natures of men, &c. And all this they did, not with any earthly or secular power, but by the ministery of the Gospel alone, Christs great and only instrument for the conquering, sub∣duing and reforming of the Nations. By it, and his Spirit, he reformes not on∣ly all sinnes in the Church, but Heresies, Errors and False-doctrines (which it seemes he counts no sins, because not included in the former general ALL SINNES.) Ergo, Heresies, False religions, Sects, and Schismes, ought to be tolerated by the Magistrate, and reformed only by the Word, but not sup∣pressed and punished by a strong hand, as by fining, imprisoning, disfranchising banishment, death, or the like; which being outward, cannot reach to re∣form or convert the inner-man, which is beyond not only the power, but cognisance of the Secular powers. This was the * 2.240 Donatists and Anabaptists objection of old, from whom Mr Dell hath borrowed it.

To this I answere. 1. that though the word and Ministry of it, be the prin∣cipall meanes of converting, reforming and convincing Hereticks, Blasphem∣ers, Errors, Schismes, as is objected; yet it no wayes justles out or de∣stroyes the coercive power, the corporall and capitall punishments of the Christian Magistrate for suppressing Heresies, Errors, Schismes, Blasphe∣mies, and punishing those who are guilty of them under the Gospel, no more then it did their suppressing and punishing of Idolatry and Blasphemy under the Law with temporall death and censures, as I have formerly proved. To make this apparent, I shall lay down these Positions.

First, that the greatest part of such who professe themselves Christians, and converted to the outward imbracing and profession of the Gospel, are yet not really nor inwardly converted to the saving obedience and practise of it.

Secondly, that inward imbracing or outward profession of the Gospel, doth* 2.241 not exempt Christians either from the r 2.242 power or punishment of the Ma∣gistrate for any evill deeds, nor from committing such crimes or evill acti∣ons as may deserve the Magistrates censure, and fall under his coercive and* 2.243 avenging power, as is clear by Rom. 13. 1. to 7. 1 Pet. 2. 13. 14. Tit. 3. 1.

Thirdly, that obstinate Hereticks, false Teachers, Blasphemers, Schismaticks, are evill doers; and Heresie, Blasphemy, Errors, Schismes, (* 2.244 meer works of the flesh,) are under the proper jurisdiction and subject to the censures and co∣ercive power of the Magistrate, as well as other malefactors, and carnall crimes.

Fourthly, that conversion of Infidels and Pagans to christianity, and the reclaiming of Hereticks, Schismaticks, Blasphemers, Idolaters, Sedu∣cers, or other Malefactors from their evill wayes, is one thing; usually wrought by one kinde of instrument, to wit, the u 2.245 Word and ministery of it; and the punishing, suppressing, restraining of such as these, from the publick pra∣ctise or venting of their Heresies, Errors, Schismes, Blasphemies, Idolatries, or other crimes, to the provoking of Gods wrath, the hurt, infection, disturbance of others, a quite other thing, wrought by different meanes and instruments; to wit, by the civill Magistrates Sword and corporall censures. To argue then as the Objectors doe, That the word and Ministry of it, are the vsuall and principal meanes appointed by Christ inwardly to convert men from Paga∣nisme, Heresie, Idolatry, Error, Schisme, unto the orthodox truth and to inward piety and Sincerity. Ergo the Magistrate may not punish nor suppresse these crimes, sinnes, to hinder their outward spreading, infecting of others, or to prevent or remove Gods judgements, or preserve the peace of Church, State, is a most grosse Non sequitur, since both of them are co-ordinate and consistent together, not jusling out one another.

2ly. I answere, That the Apostles were no Magistrates, but Preachers; nor yet illiterate mechanicks, as Mr. Dell scandalously terms them; but endu∣ed with the extraordinary x 2.246 gift of all Tongues, and infallibly y 2.247 guided into all truth by the Spirit, & that to * 2.248 convert Pagan Nations to Christ, not to inflict corporall or capitall punishments on them for their Idolatries, He∣resies or other crimes. Therefore Christ sent them out armed z 2.249 only with his word and Spirit, not with the power of swords, gunnes, Prisons, or any

power of States or Armies, who were then all a 2.250 Iewish or Heathenish & pro∣fessed Enemies to Christ: Wherefore, to argue from this practice, or nonfesance of the Apostles, the unlawfulnes of the Magistrates coercive power, or of cor∣porall or capitall punishments to suppresse obstinate Hereticks, False Teachers, Blasphemers, Schismaticks, Idolaters, is a strange absurdity; and they may as well inferre from hence, that Magistrate may neither restraine nor punish Traytors, Murderers, Theeves, Rebells, because the Word is as able, as powerfull, as apt by Gods own institution, to reforme, reclaime all kinde of sinners; and Malefactors, as Hereticks, Blasphemers, Schismaticks, false Teach∣ers or Idolaters.

3ly. If Christ did not send out his Apostles armed with any power of swords, Gunnes, States or Armies to convert and reforme the world, but did it by the word alone: then what warrant have any of Mr. Dells new a∣noynted Prophets, or any * 2.251 Reformado Captaines or Souldiers of his way, (contrary to an expresse Ordinance of both houses) to go preaching, refor∣ming or rather deforming, disturbing and rushing every where, into our Pulpits, with their Swords, Pistolls, Gunnes, Troopes, Troopers, to convert and reforme men, to stile themselves not only the Reformed, but refor∣ming Souldiers too, as usually they doe? Certainly if Mr. Dells objection be true, they have in this much transgressed against the Gospell, and Christs in∣stitution of late, and must hence forth cease to be such Preachers and Refor∣mers, or else lay downe their Armes before they may or can be such. The ra∣ther, because b 2.252 Mr. Dell himselfe tells the Parliament from that speech of Nathan to David. Thou shalt not build an House unto my name, for thou hast beene a man of Warre, and hast shed much blood, &c. So I say unto you touching this worke of Reformation: You did well in that it was in your hearts to reforme the Kingdome of God, and the spirituall Church, which is Christs owne deare body: Neverthelesse, You shall not reforme it, for you have beene Mon of Warre; that is, you have managed a great and mighty Warre, against great and mighty Enemies, and have shed much blood Therefore you shall not do this work having beene men of Warre, For this is not a worke of Men of Warre, but of the Prince of Peace &c.

If this be the truth of God, and mind of Jesus Christ (as Mr. Dell asserts it) I hope it will both informe and reforme, d 2.253 our preaching reforming Souldiers, and men of Warre, who have beene formerly peccant against this Doctrine, and a speciall Ordinance of both Houses, since they have beene actu∣ally, but the Parliament only Virtually, engaged in this present bloody Warre. And so much the rather, because we read in Scripture Luke. 3. 14. That when the Souldiers came to Iohn the Baptist, and demanded of him, what shall wee doe? He said unto them. Do violence to no man, neither accuse any falsely: and be content with your wages He bid them not, goe and preach the Gospell: this was a proper worke for Ministers, and Apostles, not for Swordmen: So Acts 10. 12. We read of Cornelius a Centurion of the Italian band, a devout man, and one that feared God with all his house, that he gave much Almes to

the people, and prayed to God alwayes; but yet we never finde that he pub∣likely preached: yea, he was so farre from this, that the Angell of God ap∣pearing to him, commanded him to send to Ioppa and call for Symon Peter: and he shall tell thee what thou oughtest to doe: whereupon he called two of his Servants and a devout Souldier; (yet no preacher that we read of, no not in nor to his owne Family, Regiment or Troope,) and sent them to Ioppa for Peter: who comming unto his house, he found many that were come toge∣ther; who were all there present before God, (not to preach but) to HEARE all things that were commanded him of God: Whereupon he opened his mouth and preached to them; and whiles he spake the Holy Ghost fell upon all them that heard the word, so that they spake with Tougues and magnified God; whereupon they were all Baptised in the name of the Lord. If these devout Souldiers then, were only Auditors, but no preachers in the Apostles dayes, it were well those Souldiers, who now pretend to reduce all things to the Modell of those primitive times, would be so modest and Christianly wise, as to imitate Cornelius his example, who was as devout, as charitable, as frequent in prayer, and one that feared God with all his house as much, as any of our preaching Ceuturions or Souldiers now; and not usurpe the Ministers office, no more then the Magistrates or their superior Commanders; which they may doe with as much reason; being sent forth and hired by the Parliament, not to preach the Gospell, but to fight. However, Gods speech to David, and Mr. Dells strang application of it to the Parliament, must no wayes hin∣der the Parliament or our Magistrates from drawing out the rusty Sword of Iustice against all Heresies, Errors, Schismes, Blasphemies, which they are to punish, suppresse, or at least endeavour to reforme by outward punishments and coercive Lawes.

4ly. Whereas it is mainly insisted on, that outward punishments can no wayes reach, nor reforme the inward man, and that the word is the only instru∣ment which must do it: I dare boldly averre, and shall evidently approve it, to be a most false & dangerous position, directly contrary to the minde & word of God. For first of all, not to argue, that as the very body and outward man infect the created soule infused into it, not only with [* 2.254] originall and actuall sinne; [being free from both when first infused] and therefore by like reason may be a meanes of its reformation and repentance: And as the soul and inward man are by the Eyes and Eares [* 2.255] oft times infected with sinne Lust, and likewise instructed, ••converted many times by those ensible object which it heares and sees; the [e 2.256] eyes and eares affecting the hear. So like∣wise it may be affected, reformed by the sence of paines or punishments infli∣cted on the outward man, by the Magistrate; I answer 2dly, that if Mr. Dells assertion were true, then all the outward afflictions which God send upon particular Persons, Places, Nations, of purpose to reforme and bring them to Repentance, should be altogether uselesse, fruitlesse to reforme and con∣vert the inward man; yea God him el••e should be over-seene (by Mr. Dells Divinity) ••n inflicting them for this very end, which they cannot possibly effect

whereas the Scripture is expresse, that outward corporall afflictions work in∣ward reformation, conversion, by Gods sanctifying of them to that use; this being one maine end why God inflicts them, and that these oft times worke outward, nay inward reformation too, when the word and other Ordinances will not prevaile. Witnesse Psal. 119. 67. 71. 75. Before I was afflicted I went a stray; but now have I kept thy word. It is good for me that I have beene afflicted, that I might learne thy Statutes; and in thy faithfullnesse thou hast afflicted me. Gods Rod reformed David, when his word would not prevaile. Hence is that of Dan. 11. 33. 35. And some of them of understanding shall fall by the sword, and by ••lame, and captivity, and by spoyle many dayes, to try and to make them white: I say 27. 7. 29. Hath he smitten them, as he smote those that smote them? &c. By this therefore shall the Iniquity of Iacob be purged, and this is all the fruit, To take away his Sinne: 1. Cor. 11. 32. when we are chastened of the Lord, it is, that we should not be condemned with the world. Hebr. 12. 5. to 12. My sonne despise not the chastisement of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth hee cha∣stiseth, and scourgeth every Sonne whom he receiveth. If yee endure chastice∣ing: God dealeth with you as with Sonnes, for what Sonne is he whom the Father chastneth not? But if yee be without chastisement, whereof all are par∣takers, then are ye Bastards and not Sonnes: Furthermore wee have had the Fathers of our flesh, which corrected us, and we gave them reverence; shall we not much more be in subjection to the Father of Spirits and live? For they verily for a few dayes chastned us after their owne pleasure, but he For our profit, that wee might Be made partakers of his Holinesse. Now no chastise∣ment for the present seemeth to be joyous, but grevious: neverthelesse after∣ward it yeeldeth the peaceable fruit of righteousnes, unto them that are exer∣cised thereby. That outward corporall afflictions worke inward conversion and Reformation, appeares most eminently in the example of King Manas∣seth; who though he had the instructions of a godly Father, of religious Tutors and Prophets to reclaime him, ran into all excesse of wickednesse; and became a Monster of impiety, yet when these and other meanes would not reforme, nor convert him, his captivity and fetters did it, as is expresly recorded of him. 2 Chron. 33. 12. to 18. And when he was in affliction he besought the Lord his God, and humbled himselfe greatly before the Lord God of his Fa∣thers, and prayed unto him, and he was intreated of him, and heard his sup∣plication, and brought him againe into his Kingdome: And then he tooke a∣way the strange Gods, and the Idols out of the House of the Lord, and all the Altars that he had built, and repaired the Altar of the Lord, and sacrificed thereon peace offerings and burnt offerings, and commanded Iudah to serve the Lord God of Israell. So that his affliction wrought an inward and out∣ward reformation upon him, and set him on worke to make a generall Refor∣mation in his Kingdome. So Neh. 9. 36▪ 37, 38. Behold we are servants at this day, &c. and we are in great distresse: And because of all this we make a sure Covenant and write it; and our Princes, Levites and Priests seale unto

it. Their present afflictions then made them enter into a solemne Covenant for an inward and outward, a personall and Nationall reformation. Thus we read, that proud Nebuchadnezars dethroning from his Kingdome, and dri∣ving out to eat Grasse with the very beasts; was the meanes of his humiliati∣on,* 2.257 conversion and of bringing him not only to the knowledge of himselfe but of the true God, and to blesse, praise, and honour him who liveth for ever, and to exalt and honour the King of heaven, all whose workes are truth, and his wayes judgement; and to acknowledge, that those that walke in pride he is able to abase, even by his punishments, when no meanes else will prevaile. Thus our Saviour Christ himselfe, by a certaine kinde of externall violence and force, when other meanes were ineffectuall converted Paul in the midst of his persecutions of him and his Members; (g 2.258) A light shone round about him from Heaven, which made him fall downe to the ground; and he heard a ter∣rible voyce from Heaven; saying, Saul, Saul, why persecutest thou me? I am Iesus whom thou persecutest: which struck him into a fit of trembling and astonishment, for the present, and made him cry out, Lord what wilt thou have me to doe? After this he was three dayes without sight, and neither did eat nor drinke. And by this way of terror and violence, not by preaching Peace and the Gospell, did Christ himselfe convert him: whence (h 2.259) Augustine writes thus to Vincentius the Donatist. Put as neminem debere cogi ad justitiam, cum logas Patrem familias dixisse servis, Quoscunque cogite intrare? cum le∣gas et ipsum Saulum, postea Paulum, ad veritatem cognoscendam et tuendam Magna violentia Christi cogentis esse compulsum, &c. By these examples it is evident, that Gods and Christs rods, yea, judgements convert men, as▪ well as their word, or Gospell of Peace: And that they do so indeed, is clearely resolved by this expresse text: Isay 26. 9. to 18. Yea, in the way of thy judgements, O Lord, have we waited for thee, the desire of our Soule is to thy name, & to the remembrance of thee: with my soule have I desired thee in the night, yea with my spirit within me, wil I seek thee earely: FOR when thy IVDGEMENTS are in the earth, the Inhabitants of the world Will learne righteousnesse. Let favour be shewed to the wicked, yet will he not learne righteousnesse, in the land of uprightnesse will he deale unjustly▪ and will not behold the Majesty of the Lord. &c. Lord, in trouble have they visi∣ted thee, they powred out a prayer when thy chastisement was upon them. Gods judgements will teach even wicked men righteousnesse, and make them pray and seeke to him earnestly, yea earely with their soules, spirits; when his fa∣vours and ordinances will not doe it. From all these texts▪ as likewise from Exod. 2, 23. 24 25. Judges c. 3 & 4. & 6. 2 Chron 6. 26. to 32. Hos. 5. 15. Isay 48. 10. 11 Zeph. 3. 12. Iam. 5. 13. 2 Cor. 4. 17. Ionah. 3. 4. 5. with sundry others, it is apparent. That outward judgements and afflictions sent upon persons or Nations, do work a real change & reformation in the inward man, as wel as the word, and that God doth send and appoint afflictions [having a preaching, a reforming voyce in them, as well as his Word, Mic. 6. 9.] for this very end and purpose upon men, to reforme them; as all Divines accord in their writings &

Sermons of Afflictions. 3dly. As outward afflictions sent by God, so out∣ward punishments and chastisements inflicted by men, Parents, Masters, Magi∣strates, (as his Ministers) do the like. This is cleare by Prov. 23. 13. 14. withold not correction from the Child, for if thou beatest him with the Rod, hee shall not die; Thou shalt beat him with the Rod, and shalt deliver his Soule from Hell, Pro. 22. 15. Foolishnesse is bound up in the heart of a Child, but the Rod of correction shall drive it farre from him, Prov. 29. 15. 17. The Rod & reproofe give wisdome, but a Child left to himselfe bringeth his Mother to shame. Correct thy Sonne, and he shall give thee rest, yea he shall give delight unto thy soule, Prov. 20. 30. The blewnesse of a wound is a purging medicine against evill, (or clenseth away evills) so do stripes the inward parts of the Belly. By all which it is evident, that the outward correction of Parents (who are natural Magistrates) inflicted on their children, or of Masters on their Schollers and Servants, is an ordinance of God himselfe, not only morally, but really to clense and reforme the inward man, yea to save mens soules from Hell, and make them truly gracious: And, experience manifests, that the se∣vere and due corrections of Parents on their Children: Tutors on their Schol∣lers, Masters on their Servants, have beene a meanes, not only of their mo∣rall reformation, but inward repentance and reall conversion, being ap∣pointed, sanctified for this very end by God himselfe. As the corporall pu∣nishments or corrections of these naturall Magistrates, so likewise of the civill, are designed and blessed oft times by God, to worke, not only a morall but Spirituall Reformation in mens soules and inward Man, when other, meanes are ineffectuall. Whence was that notable sentence of * 2.260 Tertulian about 200. yeares after Christ, hereafter cited. Ad officium Hereticos com∣pelli, non inlici dignum est. Experience informes us, * 2.261 that the Godly ex∣hortations, Reprehentions of Judges in their Charges and Sentences of con∣demnation passed upon open Malefactors, seconded with their corporall and capitall punishments, have not only morally, but really▪ reformed, converted thousands unto God, whom the word would not convert: and lesser legall pu∣nishments of whipping, Stocks, Bridewell, burning in the hand, &c. have refor∣med and saved thousands from the Gallowes, yea many soules from Hell it selfe, being prescribed by our Lawes of purpose to prevent greater punish∣ments and reforme the parties punished. We read, that one of the Theeves crucified with our Saviour, was converted on the Crosse, his very crucifixion, being the meanes and cause of his conversion, as [i 2.262] Divines observe, and his owne words import Lu. 23. 29. to 44. One of the Malefactors which were hanged, rayled on him, saying, if thou be Christ save thy selfe and us. But the other answering, rebuked him, saying, Dost not thou feare God, seeing thou art in the same condemnation? And wee indeed Iustly, for we receive the Reward of our deeds, but this man hath done nothing amisse. And he said un∣to Iesus, Lord, remember me when thou comest into thy Kingdome: His pas∣sion wrought in him both a confession of, and contrition for the crimes for which he suffered, with an invocation upon Christ for mercy and salvation, which he then obtained: Christ hereupon said unto him: verily I said unto

thee k 2.263 to day shalt thou be with me in Paradise. l 2.264 St. Chrysostome, m 2.265 Augustine n 2.266 Leo, o 2.267 Gratian, p 2.268 Peter Martyr, Aretius Problematum Lo∣cus 59. de Schismatibus. q 2.269 Sibelius, and r 2.270 Lucas Osiander, assure us upon their experiences; that many Haeretickes and Malefactors have beene refor∣med, converted from their Haeresies and evil courses even by their corporall & Capitall punishments, and that the Magistrates sentence of death against, and admonition•• to them to prepare themselves for death have made many Ma∣lefactors to depart out of this life more blessed, then if the Magistrate had re∣leased them, as themselves oft times have ingeniously confessed, and there∣upon given God thankes, quod ad supplicium pertracti, beaté mori dedicerint, that by being drawne forth publikely to punishment, they have learned to die happily, and to fit themselves for a blessed departure, which else they would never have done. Yea, this experience made s 2.271 St. Augustine to retract his first opinion, that Hereticks were not to be punished corporally by the Magi∣strate, and to assert the contrary, because he saw their punishment proved an experiment all meanes of the reformation, conversion of many whole Cities, Fa∣milies, as well as privat persons infected with Heresie, Scisme, & Donatisme. Whence thus he writes. Sed Donatistae nimium inquieti sunt, quos per Ordi∣nat as a Deo potestates cohiberi atque corrigi, mihi non videtur inutile. Nam de MVLTORVM jam correctione gaudemus, qui tam veraciter unitatem ca∣tholicam tenent, atque defendunt, & a pristino ••rrore se liberatos esse laetan∣tur, ut eos cum magna gratulatione miremur. Qui tamen nescio qua viconsue∣tudinis nullo modo mutari in meli••s cogitarent, nisi hoc terrore perculsi soli∣citam mentem ad considerationem veritatis intenderent, ne forté non pro ju∣stitia, sed pro perversitate et praesumtione hominum ipsas temporales mole∣stias, infructuosa et vana tolerantia paterentur, & apud Deum postea non in∣venirent nisi debitas paenas impiorum, qui ejus tam lenem admonitionem, & paterna flagell•• contempserint: Ac sic ista cogitatione dociles facti; non in calumnijs et fabulis humanis sed in divinis libris promissam per omnes gen∣tes invenirent Ecclesiam, quam suis oculis reddi conspicerent, in quibus et Christum praenuntiatum, etiam non visum, super caelos esse minime dubita∣rent, &. Cur ergo non ab omnibus pax amatur? Haec facillime cogitare pos∣setis, aut fortasse etiam cogitatis. Sed melius erat ut amaretis possessiones ter∣renas, quas timendo perdere cognitae veritati consentiretis, quam ut amaretis vanissimam hominum gloriam, quam vos putatis perdere si cognitae veritati consenseritis. Vides itaque jam (ut opinor) non esse considerandum quod quisque cogitur, sed quale sit illud quo cogitur, utrum bonum an malum: non quo quisque bonus possit esse invitus, sed timendo quod non vult pati, vel re∣linquit impedientem animositatem, vel ignoratam compellitur cognoscere veritatem, et timens vel respuat falsum de quo contendebat, vel quaerat ve∣rum quod nesciebat, & volens teneat jam quod nolebat. Superfluò hoc for∣tasse diceretur quibus••ibet verbis, si non tam MVLTIS ostenderetur EX∣EMPLIS. Non illos aut illos homines, sed MVLTAS CIVITATES videmus fuisse Donatistas, nunc esse Catholicas, detestati vehementer Dia∣b••licam seperationem, diligere ardenter unitatem. Quae tamen timoris hujus

qui tibi displicit, occasionibus, Catholicae factae sunt perleges Imperatorum a Constantino, apud quem primum vestri ultro Caecilianum accusaverunt, us{que} ad praesentes Imperatores, qui judicium illius quem vestri elegerunt, quem ju∣dicibus Episcopis praetulerunt, justissime contra vos custodiendum esse decer∣nunt. His ergo exemplis a collegis meis mihi propositis, cessi, &c. Therefore I am of t 2.272 Osianders & * 2.273 Mr Calvins minde, that none do plead against the Magistrates coercive power and sword of justice, but such who out of a con∣sciousnesse of their own Heresies, Errors, Schismes, or misdeeds, are in danger and afraid of suffering by it; and therefore would wrest the sword out of the Christian Magistrates hand, that they might persevere in their Heresies, Errors, Schismes, Blasphemies, and offences, with∣out any punishment or remorse. Adde to this, that if the Apostle by Christs direction commands men to be * 2.274 delivered over to Satan himself to afflict and torment them, for the destruction of the flesh, that their spirits may be saved in the day of the Lord Iesus, and that they might learn not to blaspheme; when the very Gospel and other means would not reform them▪ Then certainly, Gods delivery over of an Heretick, Schismatick, Blasphemer, or other malefactor to the hand of the christian Magistrate, and his transfer∣ring him after sentence to the hands of the Executioner to be punished accor∣ding to Gods command, may, and oft-times doth by the self-same reason, ef∣fectually tend, not only to the destruction of his flesh, but to the saving of his soul in the day of the Lord Iesus, and present reformation of his Heresies, Blasphemies, Errors, crimes, as well as his delivery over unto Satan, the very worst and vilest of all Gods instruments, as x 2.275 Augustine and Gratian thence conclude: which is largely proved in Gratian, Causa 23. qu. 4, 5. by many authorities of the Antients: by Hugo Grotius, de Iure belli & pacis, l. 2. cap. 20. de poenis, by Alexander ab Alexandro, Genialium Dierum, l. 3. c. 5. and by most Commentators on Deut. 13. and Rom. 13. And as punishments oft work a reformation in the persons punished, so likewise upon others who be∣hold or hear of them, as the forenamed Authors assert. Hence was that speech of y 2.276 Philo Iudaeus, Poena SEPE CORRIGIT ET EMENDAT EVM QVI PECCAVIT, quod si id non eveniat, CERTE ALIOS quorum ad notitiam pervenit: MVLTOS enim MELIORES FACIVNT ALIENA SVPPLI∣CIA paris mali formidine. And that excellent saying of Seneca, z 2.277 In vin∣dicandis injuriis haec trialex secuta est, quae Princeps quoque sequi debet: ut aut eum quem punit EMENDET, ut aut poena ejus CETEROS MELIORE•• reddat, aut ut sublatis malis, securiores caeteri vivant: who seconds it else∣where* 2.278 thus. Omne poenae genus remedii loco admoneo: varia in tot animis vitia video, & civitati curandae adhibitus sum; pro cuiusque morbo medi∣cina quaeratur. Hunc sanet verecundia, hunc dolor, hunc egestas, hunc peri∣grinatio: And if men become incorrigible, that neither ob••••rgation, nor in∣famy, nor pain, nor publick imprisonment, nor banishment will reform them, then saith he in such a case, Optimum misericordiae genus est occidere, it is the best kinde of mercy to put such an one to death: and he gives his advice to the Magistrate to observe this double use of punishments, ut sciat alterum ••dhiberi ut EMENDET MALOS, alterum ut tollat; one to reforme evill

men, another to cut them off, when they will not be reformed themselves, that others may be reformed and amendeded by their example. Now that exemplary punishments as they oft times reforme the parties themselves; do likewise amend and convert others who are spectators or hearers of them, is evident by Deut. 13. 11. & 1••. 12, 13. And all Israel shall hear and fear, and shall do NO MORE any such wickednesse as this is, among them. And all the people shall hear, and fear, and do no more presumptuously; even by reason of the exemplary justice and corporall punishments inflicted on others. Upon this very ground, Rom. 13. 1, 2, 4. The Magistrate, is called Gods ordinance, and the Minister of God to thee FOR GOOD, (as well morall and spirituall, as naturall and civill good) even as he is a revenger to execute wrath on those that doe evill: as a 2.279 sundry Commentators observe: And that in these respects. First, if he inflict corporall or capitall punishments on thee for thy own evill doings, he is a Minister to thee for thy good, in bringing thee by this means to an open sight, repentance, loathing, and forsaking of those sins for the future, which have brought judgement, shame, and open punishment on thee for the present: Whereas, if the Magistrate had not punished thee, thou wouldest have persevered impenitently in these sinnes: And if he punish thee wrongfully (as ungodly Persecutors did the Martyrs) yet he is an instru∣ment for thy good by encreasing thy graces, weaning thee from the world, and honouring thee with the b 2.280 Crowne of Martyrdome, which else thou hadst not obtained. Secondly, he is a Minister of God for thy good, by in∣flicting punishments upon thee for the profit and good of others, or on others for thy good, whose exemplary punishments God doth or may sanctifie to c 2.281 make thee forbear the selfe same or the like offences, to avoid the like infamous punishments. Thirdly, he is an instrument of God for thy good, in d 2.282 keeping off and removing Gods publick judgements from the kingdome and place wherein thou livest, by punishing those open scandalous sinnes and sinners, which would bring destruction and Gods wrath upon thee and them. Fourthly, By his godly exhortations, reprehensions to them and others, like those of e 2.283 Moses, f 2.284 Ioshua, g 2.285 David, h 2.286 Hezekiah, i 2.287 Asa, k 2.288 Ichosaphat, l 2.289 Iosiah, m 2.290 Nehemiah, n 2.291 Constantine the great, and others, to their people, which seconded with their corrections, may, and doe no doubt, reforme and convert many, as well as the ministery of the Word. Therefore in these respects, it is most clear and undeniable, that Magistrates outward and corporall punishments do both much reform and convert the inner man, soul, spirit, even morally and divinely too, as well as the outward, and stop the current of mens sins. So as Mr Dels bold assertion to the con∣trary, is most false and dangerous, contradicted by Scripture, the testimony and experience of all times, ages, and (if we may believe his fellow Chaplain Mr Peters) by some late experiments in the Army it self, where many Soul∣diers by severe martiall discipline, and censures at the Counsel of War, have been not only outwardly reformed, but inwardly converted. And therefore I shall adjure him to recant this wicked Paradox, or else make it good by better proofs then any he hath yet produced, his own bare averment onely being no infalible Oracle, nor of weight enough to overpoise all the pre∣••es.

The seventh Objection (much pressed and insisted on) is this; l 2.292 Externall* 2.293 〈◊〉〈◊〉, and the Magistrates coercive power to suppresse Schismes▪ Heresies, &c. is of proper and direct tendency to make men twofold more the children of sinne (and so of wrath) then they were before; in making men direct Hypocrits and Dis∣semblers before God, contrary to their consciences, and not Saints; and leaves the heart as it was, which cannot be forced with outward power, but by the inward efficacy of the truth: now the hearts of men being corrupt, what are all outward duties they are forced to, but so much hypocrisie? So that forceable reformation is none of Christs reformation; it makes all Hypocrites and Guilded Sepulchers, but none Saints, put∣ting a forme of godlinesse upon the outward man, when as there is no power of godlinesse in the inward man: Call you this a Reformation of the Church of Christ? Therefore no such coercive power is to be used, nor no corporall or capitall punish∣ments inflicted on Hereticks, Schismaticks, &c. in the Church of Christ. This is an Argument, learned by Master Dell from the Anabaptists; from Master Robinsons Justification of Separation, p. 222, 224. and from Gregory de Va∣lentia, Tom. 3. Disp. 1. pun••. 6. qu. 10. de in••••delitate, Arg. 4.

I answer, First, That this Objection is a meer Chymera, forged in the* 2.294 braine of the Objectors to affront the Scripture and Magistracy it selfe, having not the least colour in it from the Word; and may be objected against all Gods Ordinancs, as well as the Magistrates coercive power. For first, it might be objected against the m 2.295 Morall Law it selfe, and all the Texts of Scripture, which enjoyne or threaten the infliction of any tempo∣rall or externall punishments upon any kind of sinners n 2.296 for all these do oft make men Hypocrites, they make them forbeare onely the outward acts of sin for feare of punishment, but neither abate nor kill the power and life of sin in their hearts for the most part; they force men to outward duties, and to an outward forme of godlinesse, without the inward power: so the An∣tinomians and Socinians argue; therefore we must wholly exclude and de∣lete them out of the Book of God, and banish them out of the Church, as well as the Magistrates coercive power and punishments. Secondly, it fights against the expresse Texts of Deut. 13. 10, 11, &c. 17. 12, 13. where Idolaters and Seducers to it, how deare soever, are expresly commanded to be killed, and publickly stoned to death with stones, for this very end, That all Israel and all the people might heare of it, AND FEARE, and doe no more presumptu∣ously, and DOE NO MORE any such wickednesse as this is among them; to restraine them from the outward practice of evill, and reforme their lives, though it did not alwayes change their hearts. Thirdly, against the 2 Chron. 15. 12, 13, 14. where King Asa and all his Subjects entred into a Covenant, to seek the Lord God of their Fathers with all their heart, and with all their soule; that whosoever would not seek the Lord God of Israel SHOULD BE PUT TO DEATH, whether small or great, whether man or woman: And they swore un∣to the Lord with a loud voyce. Which Covenant, no doubt, made many out∣wardly to conforme and reforme, who were not inwardly reformed, converted, and so made many Hypocrites: Contrary to the •• Chron. 23. 16. cap. 29. 10, &c. cap. 34. 31, 32. cap. 33. 16. Ezra 20. 3, &c. Nehem. 9. 18.

where the like Covenants were entred into, and pressed on the people by Jehojada, Hezekiah, Manasseh, Josiah, Ezra and Nehemiah, with Gods owne approbation, though no doubt they made many Hypocrites and Dissem∣blers in the objectors sense. Fourthly, against the very Gospel it selfe, and the preaching of it, which civilize and restraine many, and transforme them outwardly into Angels of light, into true Shepheards and Sheep of Christ, who yet inwardly are incarnate Devils and ravenous Wolves, having a forme of godli∣nesse, but denying the power thereof, as is apparent by Matth. 7. 15, 16. John 2. 23, 24, 25. cap. 6. 26. 27. 70. 71. Acts 8. 13, to 25. cap. 20. 29, 30. John 7. 24. 2 Cor. 5. 12. cap. 11. 12, 13, 14, 15. 2 Thes. 2. 9, 10. Matth. 24. 24. 1 John 2. 18, 19. cap. 4. 1. 2 Tim. 3. 4, 5. 2 Pet. 2. 1, to 22. Fiftly, against Prayer and Fasting, which make some Hypocrites, and wherein many play the Hypocrites, as the Scripture expresly resolves, Matth. 6. 2, to 7, 16. cap. 15. 7, 8. cap. 23. 14, 15, 25 to 29. Isa. 29. 13. Mark 7. 6. Isa. 58. 2, to 8. cap. 1. 11, to 19. Jer. 42. 20. James 1. 22. Sixtly, against Parents correction of their children, prescribed by Prov. 13. 24. cap. 19. 18. cap. 20. 30. cap. 22. 15. cap. 23. 13, 14. cap. 29. 15, 16. and Masters of their Servants, warranted by the 1 Pet. 2. 18, 19, 20. which, no doubt, make many Hypocrites, in the Objectors sense, by reforming and civilizing many outwardly, who are not inwardly, changed or cōverted. Seventhly, against the ordinary o 2.297 restrain∣ing grace of God himselfe, which restraines men from those coxrbitant outward actuall sinnes and lusts, into which they would otherwise run and rush with greedines; did not this his grace restrain them, which yet doth not always truly sanctifie and reforme them. Eightly, against the externall judgments of God, which as they reforme and convert some really, as I have proved, and is evident by Isa. 26. 9. With my soule have I desired thee in the night, yea, with my spirit within me will I seek thee early; for when thy judgments are in the earth, the Inhabitants of the world will learne righteousnesse; so they make many Hipocrites too, Hos. 7. 12, to the end. If then the making of some Hypocrites, in the Objectors sense, doth not nullifie all, or any of these particulars, which make Hypocrites too (as I doubt Master De••s Sermons have made some likewise;) then certainly it cannot nullifie the office, the coercive power and punishments of Christian Kings and Magistrates, to punish Idolatry, Herefie, Schismes, grosse Errors, Blasphemies, under the Gospel, as the Objectors vainly surmise.

Secondly, I answer, That the coercive power, the corporall and capi∣tall censures of Magistrates, backed with their admonitions and reprehen∣tions, are an Ordinance of God, not onely outwardly, but inwardly to reforme and convert men, by the concurrence of Gods spirit and blessing with them, and many times work a reall, as well as a formall change in the lives and hearts of men, as I have undeniably proved: therefore this assertion, that they make All Hypocrites, and none Saints; and work onely an outward reformation and forme of godlinesse, without the inward power thereof, is a groundlesse and false position, which the Objectors can never make good by Scripture, and is contradicted by experience and the Word of God it

selfe. Thirdly, admit the Octjection true, that they wought no inward reformation at all in the hearts of men, but onely an outward forme of godlinesse and conformity, in outward duties, or a restraint of actuall sinnes, when the heart is full of Atheisme, Adultery, Pride, Error, igno∣rance, (which outward restraint, reformation, forme of godlinesse, practice of out∣ward duties, outward order, conformity, and reformation of externall and grosse sinnes, Master Dell in the objected passage, and p 2.298 elswhere con∣fesseth it doth work, and tyes up mad Dogges, Beares and Tygars, &c.) must they therefore be cast aside as uselesse, and have no use at all among Chri∣stians, in reforming them and the Church of God? God forbid; for this very bringing of men to a constant outward conformity in the practice of holy duties, and attendance on Gods Ordinances, is a greater honour to God, a greater benefit and credit to a Christian State, and farre better in it selfe, then open contempt, or neglect of the outward Ordinances, or professed impiety, atheisme and prophanenesse. Is not a morall outward reformation of mens lives, the restraining of them from grosse enor∣mities, sinnes, errors, heresies, schismes, blasphemies, and chaining them up from infecting others, by severe Lawes, and corporall or capitall pu∣nishments, far more beneficiall to the parties restrained, to the Churches, States wherein they live, and lesse dishonourable, offensive unto God and all good men, then the open, unrestrained, unpunished, licentious pra∣ctice of all sorts of wickednesse and actuall villanies, or the lawlesse preaching, printing, writing all kind of damnable heresies, errors, blas∣phemies, whimsicall and scismaticall Tenets, without any check? Yea, is not a generall externall reformation of mens lives and outward actions, without an inward conversion of their hearts, more pleasing to God, more advantagious to men, then open prophanenesse, impiety and unreformed∣nesse, both in life & heart? Yea verily: witnesse q 2.299 Ahabs meer outward humili∣ation, and reformation, without inward; which pleased God so well, that he did not bring the evill threatned against him and his house, in his dayes; and the meere out∣ward morall reformation of the Heathenish r 2.300 Ninevites, which caused Cod to spare, and not to destroy the City within forty dayes, as he had threatned. If so, as the very Objectors and all rationall men must grant; then the civill Magi∣strates coercive power, his corporall and capital censures are necessary and useful, at lest, to work such an external reformation in the Church, though it should make no reall Saints or Converts. Fourthly, the inward change of the heart, and conversion of the soule to God, is neither in the power of the Minister nor Magistrate, the Word or Sword, but of God, and his Spirit alone; the preaching of the Word by Ministers, and the welding of the Sword by Magistrates cannot change the hearts and spirits of men, of themselves, but God alone by them, as is cleere by the 2 Tim••. 2. 25. Psal. 51. 10. Ezek. 36. 25, 26, 27. Jer. 31. 33, 34. Eph. 2. 1, 4, 5, 8. John 3. 5, 6, 7, 8. 1 Cor. 3. 4, to 10. Shall we then deny the use of the Word and Ministry (as Master Dell and his confederates deny the use of the Sword and Magi∣stracy) in the reformation of the Church, because they commonly reforme

the outward man in some measure (and that hardly too without the Ma∣gistrate) but not change and convert the inward man of themselves, no more then the Sword or Magistrate, without Gods owne blessing on, and concurrence with them? The Objectors certainly will answer, No: Therefore I may say, and they must grant the same of the Sword and Ma∣gistracy. What then must be done? I answer, both must do their bounden duties: Ministers must preach down sins, heresies, errors, schismes, blasphe∣mies with the Word, though they inwardly reforme and convert few or none, or make some Hypocrites by it; and Magistrates must beat and cut them downe with the sword of Justice and corporall punishments, though they really convert none, but onely restraine their outward exorbitances and * 2.301 spreading infection, or make some Hypocrites and dissemblers, and leave the issue of their endeavours to God, whose onely work it is to re∣forme and convert mens soules in sincerity from sinne and errour, and unite them to himselfe; God neither requires nor expects that they should inwardly reforme mens spirits, or infuse saving grace into their soules, that is his owne and his spirits proper work, not theirs; wherefore they must doe what God enjoynes them, and not neglect their severall duties, because they cannot effect what he requires not of them, even reform mens inner parts, as the Objectors themselves confesse; and therefore would reject the Magistrate and his Sword, as having no place at all in the refor∣mation of the Gospel. Fiftly, there is a double reformation under the Gospel, which Master Dell confounds, to delude his Auditors, Readers, and if distinguished, would have rendred most of his Sermon impertinent to his drift. The first, private and personall, consisting in * 2.302 mortification of mens sinfull lusts, renewing of their depraved natures, and turning the whole frame of their soules and spirits from sinne and Satan, unto God 5 not, a destroying and utter abolishing out of the faithfull and the Elect, ALL THAT SINNE, cor∣ruption, lust and evill that did flow in through the fall of Adam, as * 2.303 Master Dell de∣fines it; since no Saint * 2.304 is, or can be so exactly reformed in this present world, much lesse no Church, how pure soever: Now this, as it is wrought by God alone, so it is peculiar to the Elect alone, after their effectuall calling and conversion, which is still accompanied with many remainders of sinne and cor∣ruption whiles they live. Secondly, a publick outward reformation of a visible society of men professing the faith of Christ, consisting in the purity, due, de∣cent & orderly Administration of Gods Ordinances, Sacraments, Word, Worship among them, according to his revealed Will; and the externall holinesse, unblamablenesse of their lives, and outward Christian deportment one towards another, in all peaceablenesse and honesty. This Reformation is common to all Members of any Christian Church, State, as well Elect as Reprobate, Sheep as Coats, and be∣longs properly to the * 2.305 Magistrates and Ministers to effect, according to their respective callings; to the one, by preaching, catechizing, admoniti∣ons, repoofs and Ecclesiastical Censures, where established; to the other by rewards and encouragements to the good, and admonitions to, reprehen∣tions of, and outward corporall or capitall punishments inflicted upon evill

doers, as I have formerly proved at large, and is cleer by Rom. 13. 1, to 7. 1 Pet. 2. 13, 14. 1 Tim. 2. 1, 2. Revel. 17. 16, 17. Isa. 49. 23. Now the number of the Elect being y 2.306 very few, in comparison of the Reprobate, and by farre the smallest number even in the most reformed Christian Church or State, be it never so small or separate from others; no reasonable crea∣ture can expect the first kind of reformation (peculiar to the Saints) to be ever wrought in the major part of any Christian Church or Society what∣soever, much lesse in a whole Christian Congregation or Kingdome: yet because no Magistrate, no Minister, nor other person knowes who or what number of any Church or Christian Society are predestinated to eternall life, or are already actually, or hereafter may be inwardly converted, re∣formed; therefore the z 2.307 Word must be preached, and the meanes of salvation dis∣pensed unto all, though they convert but few, even those onely who are elected, and one∣ly civilize others, and perchance make many of them Hypocrites; and because, the very Elect themselves, even after their conversion, may fall into a 2.308 scandalous sinnes and capitall offences (though not fall finally nor totally from their state of grace) which Magistrates have power and authority as well from God as man to punish, (both to reforme them, deterre and keep others from infection, preserve publick peace, justice, and keep off Gods judgments;) they and all others who externally embrace the Gos∣pel, are in that regard b 2.309 enjoyned to live soberly and godly in this present world, to avoyd all sinnes and wickednesses whatsoever; yea c 2.310 heresie, idolatry, blasphemy, schisme, erronious Doctrines, as well as Murder, Adultery, and the like offences; and likewise subject to the Magistrates censures, corrections, in case they actu∣ally or openly transgresse in any kind, they being Gods d 2.311 avengers, to exe∣cute wrath on those that doe evill; Therefore the civill Magistrate may, ••ay must and ought to use his utmost endeavours to make an externall publick reformation both in Church and State, and a totall purgation of all sins, offences, heresies, blasphemies, errors and corruptions whatsoever out of both, for the welfare and peace of both, and diverting of Gods wrath from both, though he cannot work an inward reformation in all, no more then the Minister, or Christ himselfe whiles he was here on earth. And therefore this Objection, That Christian Princes and Magistrates ought not to restraine or punish Hereticks, Schismaticks, &c. or to inter∣meddle in the outward Reformation of the visible Churches within their Territories, because they cannot inwardly convert and reforme all mem∣bers of them, is a most absurd and ridiculous Objection. Sixtly, to civi∣lize, moralize or restraine Christians from the outward acts of sinnes, from which they are not inwardly purged, by penall Lawes and corporall Censures, as Magistrates oft doe, is not to make them Hypocrites, and two∣fold more the children of hell then before, as is most falsly objected; but to make them actually better, and lesse sinfull, lesse hurtfull then otherwise they would be, were they not restrained: for the fewer actuall sins men openly commit, the lesse is their condemnation, the more their e 2.312 commendation; the lesse they infect others, the lesse they dishonour and provoke God, the lesse

they disturb the publick peace; the more exorbitant, excessive, nume∣rous, audacious their transgressions are, the more is their guilt, the hea∣vier their judgment, the more pernicious, dangerous their example, and the more they provoke Gods publick judgments against the places where they live, and encrease the guilt of those Magistrates who suffer them to goe unpunished:f 2.313 witnesse Foxes, Bears, Lyons (yea the Devil himself) who chained ap, are nothing so hurtfull, as those that run at large, though they retaine their natures still: the like we may say of chained Hereticks, Schismaticks, Blas∣phemers, Seducers, and all kind of restrained sinners, by coercive Lawes or Punishments. Oderunt peccare mali formidine poenae, Neither makes ill men formall Hypocrites, nor worse then if they were unrestrained; yea their pretending of an inward reformation, or dissimulation of their heresies, blasphemies and hereticall opinions, is nothing so sinfull, so dangerous, so hurtfull, so damnable, as the open practice, spreading and profession of them with impunity. Seventhly, The Magistrates and Gods intention in punishing and restraining Hereticks, Schismaticks, Blasphemers, and other Malefactors, is not to make them Hypocrites, but really to reclaime or make them better at least, if not inwardly to convert them: If* 2.314 their restraint or punishment make any formall Hypocrites (as the very Gospel preached doth more frequently then the sword of Justice) it is not the fault of the Magistrate, or the punishment inflicted, which are good, but of the parties punished, who pervert them to a contrary end then they were intended: Their abuse therefore of them must not nullisie them, neither as to themselves, nor others who may profit by them, and make bet∣ter use thereof. Eightly, Saint Paul hath most fully refuted this Objection in a like case, Phil. 1. 15, 16, 17, 18. Some indeed preach Christ, even of envy and strife, and some also of good will: The one preach Christ of contention, not sincere∣ly, supposing to adde affliction to my bonds: But the other of love, knowing that I am set for the defence of the Gospel. What then? Notwithstanding every way, whether in pretencee or truth, Christ is preached, AND I THEREIN DOE RE∣JOYCE, YEA, AND WILL REJOYCE: compared with the 1 Cor. 1. 18, 23, 24. For the preaching of the Crosse is to them that perish, foolishnesse; but unto us that are saved, it is the power of God, &c. But we preach Christ cruci∣fied, unto the Jewes a stumbling block, and unto the Gentiles foolishnesse; but unto them which are called, both Jewes and Greeks, Christ the Power of God, and the Wis∣dome of God: & 2 Cor. 2. 15, 16. For we are into God a sweet savour of Christ, in them that are saved, and in them that perish; to the one we are the savour of death unto death, and to the other the savour of life unto life; and who is sufficient for these things? Though some men preach Christ for good ends, others for bad; some in pretence, others in truth; and though the preaching of the Gospell be a stumbling-block to some, foolishnesse and a savour of death unto death to others, aggravating and encreasing their sinnes and condemnation in an high degree (which is worse then outwardly to reformeor make them Hypocrites) and the power of God to salvation but to a few, working such contrary effects; yet it must be preached, because God commands it, hath

glory by it, even in those that perish, and some are converted thereby, though others hardned and damned; so, though the Magistrates coercive power and punishments, inwardly convert not many, yet because they restraine most Hereticks, Schismaticks, Sinners from doing more mischief to others, and committing more actuall sinnes in themselves, yea make an outward conformity and reformation where Justice is duely executed, they must be still continued, and conscionably used in the Church, though they should make many men Hypocrites, and worse then they were before, being God's Ordinance for good, not ill. Ninthly, admit the Magistrates punishments and coercive power should actually convert and reforme none in a Gospel way of themselves; yet they compell them to resort to the Word and Ordinances, and to the use of those meanes which God hath specially appointed to convert and reforme them, both in heart and life, yea, the suppressing of all private meetings and conventicles of Here∣ticks, Schismaticks, Anabaptists, Papists, Blasphemers (which confirme and settle them in their damnable heresies, errors, schismes) and constraining them to resort conscionably to our publick Congregations, where the Word of God is truly preached, expounded, & the Sacraments duely admi∣nistred (all former grounds of their Separation and Schism fromour Assem∣blies being fully removed, so as there is nothing but obstinacy which now makes them separate) would be a ready meanes, through Gods bles∣sing, to reduce, reclaime, convert and unite such both to God and us, and put a speedy period to all our desperate schismes, occasioned meerly by the cowardize or negligence of Magistrates in not censuring, and of the people in not informing against, and prosecuting such offenders. With this kind of compulsion, to force men to our publick Ordinances and Assem∣blies, from which there is no just ground of conscience now to separate, is no forcing of their consciences, nor compelling them to beleeve, nor prosecuting of men for conscience (as is maliciously objected) no more then a Physitians compelling of a Patient to take a bitter Potion against his will, to recover his health, and save his life; or a Parents constraining his Child to goe to Church or Schoole; or a Masters compelling his Ser∣vant to doe his work, or learne his Trade; or a Commanders enforcing his Souldiers to fight against their wils; or the putting of a lame person into a Bath against his mind to recover his limbs; and hath been practised in all Ages by the most religious Princes; being warranted by Gods owne dealing with us in our conversion unto him; whoh 2.315 compels us to come in, yea,i 2.316 draws us to and after him, against our corrupt wils, hearts, natures, lusts: and at last, through the use of Meanes and Ordinances by little and little, of unwilling makes us willing,k 2.317 working in us both the will and the deed of his good pleasure: Upon this ground the good Kings of Judah, Nehemiah, and others,l 2.318 com∣pelled and commanded their Subjects to enter into Covenant with God, yea to destroy the Idols, Altars, Groves, Prophets, Priests and Temples of their Idol gods, and put away their Idolatrous Wives; which they would no wayes tolerate: and those that separated from the publick Ordinances and Congregations, through negli∣gence

or schisme, were tom 2.319 be cut off from the people by the hand of publick justice, as the marginall Scriptures evidence. All which considered, this great Objection (much magnified, pressed by our Opposites) will be fully cleer∣ed, dissipated and vanish into nothing.

The eighth Objection is this,n 2.320 The coercive power and punishments of the* 2.321 Magistrate in matters of Religion, brings men into Blind Obedience, and makes men obey what is commanded on paine of punishment, though they know not whether it be right or wrong, with the Word, or against the Word; so that a man shall say, That what I doe, I am constrained to doe, and therefore I doe it because I am constrained to doe it: When a man shall see prisons and banishments, and losse of Goods walking up and downe the Kingdome for the reformation of the Church, you shall have men say at last, We will beleeve, and doe as the State pleaseth, or as the Counsel pleaseth: and hove acceptable such faith and obedience is to God, all spirituall Christians know.

Ergo, Magistrates must not punish Hereticks, Schismaticks Seducers or Blasphemers with capitall or corporall censures. This Argument is bor∣rowed from Master Robinson his Justification of Separation, pag. 224.

I answer, first, that Master Dell here confesseth, That corporall punishments* 2.322 prisons, banishments, losse of goods, and death walking up and downe a Kingdome, is a ready meanes to bring men to unity and conformity in Gods worship, when no meanes else will prevaile; therefore it is fit to make use of this meanes, when there is occasion; and certainly there was never more occasion then now, when many of his Saints are grown soo 2.323 audacious, insolent, domineering, exorbitant in their Heresies, Blasphemies and open affronts used to our Ministers eve∣ry where, disturbing and pulling some of them out of their Pulpits. Se∣condly, i•• the thing commanded be good, agreeable to the Will and Word of God (as to repaire constantly to the publick Ordinances and Assem∣blies, to heare, pray, and worship God,) it is obstinacy and wickednesse to disobey, and no blind, but just and conscientious obedience to submit: if the thing commanded be simply evill, and the party commanded be con∣vinced of it by cleer evidences out of Scipture, it is his honour and duty top 2.324 obey God rather then men, and cheerfully to suffer for disobeying: if the thing com∣manded be meerly doubtfull to him that is commanded, but not to him that commands, who deemes it just; there the command of the superiour Power ought to poyse the scales of obedience, especially in things not ap∣parently sinfull. Thirdly, Obstinacy, Heresie, Error, Schisme, really make men blind in a spirituall sense, and those who follow them are more guil∣ty ofq 2.325 blind obedience then the Magistrate, who by mulcts and punishments would open their wilfully closed eyes, and reduce them to the way of truth and unity. Fourthly, a Blind Seducers are more guilty by farre, of leading men into blind obedience, then the coercive Lawes and Punishments of Christian States and Magistrates: Witnesse Christs Speech of the Pharisos and Jewish Priests, Marth. 15. 14. They be blind Leaders of the blind▪ and if the blind, ••••••d the ••••••••d •••••••• shall fall into the Ditch: And Matth. 23. 16, 24, 26. Wer •••••••• you •••• Scribe••, Pharises Hypocrites▪ ye blind guides, ye fooles and

blind (thrice repeated in one Chapter; and Luke 6. 39.) witnesse the 2 Pet. 2. 1, 2. There shall be false Teachers among you, who privily shall bring in dam∣nable Heresies, &c. And many shall (blindly) follow their pern••cidus wayes. 1 Tim. 4. 1. Now the Spirit speaketh expresly, That in the latter times some shall depart from the faith, giving heed to seducing Spirits, and Doctrines of Devils: compa∣red with the 2 Tim. 3. 1, to 6. cap. 2. 14. Acts 5. 36, 37. cap. 20. 30. together with Matth. 24. 11, 24. Many false Prophets shall arise and deceive many, 2 Thes. 2. 10, 11. Revel. 13. 4, 8, 15, 15. Antichrist, the Beast, and the false Prophet shall deceive and seduce all that dwell on the earth, whose names are not written in the Book of life: In all Ages blind Priests, Sectaries and false Teachers have been the greatest seducers, and most led people into blind obedience; witnesse the blind obedience of the Papists to their Priests and Confessors, and of most Secta∣ries and Independents to their blind Teachers, who follow them blindly in an Independent Church Government, which their chiefe Leaders have not yet agreed on, and either cannot or dare not plainly publish to the world, though earnestly pressed thereunto by their Opposites and publick authority: which Government Masterr 2.326 Dell now professedly denies, averring, That there is no other Reformation under the Gospel, BƲT ONELY that of the inward man; and other Reformation, be and the Gospel knows not any. Yea, this is the misery of miseries in this seeing Age (as is pretended) that many people zealously affected, as if they were all Quicke silver, Weather∣cocks,* 2.327 or waves of the Sea, blindly wheel about with every wind of doctrine, running after every idle crochet of their Independent wavering Pastors, without examination, beleeving it as an Oracle sent from Heaven, because they vent it, though there be no ground in Sctipture for it, and cry it up for NEW LIGHT, when in truth it is onely OLD HERESIE re∣vived, or NEW BLASPHEMY or Error, guilded over with the name of Gospel-Light: How many poor soulst 2.328 Master John Goodwin, Master Peters, Master Dell, Master Saltmarsh, Paul Hobson the Taylor, (now a shining light) and their Confederates, have thus captivated and led away with blind obe∣dience, is too well knowne to the world: Ergo, by Master D••i's owne Do∣ctrine, since they have brought men with their New light and Crotchets, •••• beleeve and doe even what they please or prescribed, though they know not whe∣ther it be with the Word or against the Word, they must be from henceforth quite exploded out of the Church, as well as the Magistrates coercive power▪ prisons, banishments, losse of Goods, or death; or if they deny this consequence, they must still admit of these in the Church, to suppresse and punish He∣refies, Hereticks, Schismes, Blasphemies, though they bring some into blind obedience, as Ministers, and their erronious New lights daily doe, who produce more, and farre worse blind obedience, then the Magistrates coercive Lawes or Punishments. Fiftly, it is most evident, that there al∣wayes hath been, and ever will be much blind obedience in the Church of God, arising principally from thev 2.329 Ignorance, Idlenesse, want of love to the truth and inconstancy of men; and till God himselfe by his Spirit shall fully open thea 2.330 eyes of mens understandings to behold, and their hearts to receiv••, love and

hold fast the Truth (the happinesse of few or none but y 2.331 the Elect) they will be still possessed more or lesse with such a Blindnesse. This therefore be∣ing the misery and punishment of mankind (for their originall disobedi∣ence to God in Adams sinne) of two inevitable blind obediences, it is farre better, fafer for people to beleeve, as the State and Councell shall please, and what the Parliament & Assembly (after much fasting, prayer, seeking unto God, studying and searching of the Scriptures) settle, then what Mr Dell shall de∣cree (who understood not the very meaning of his Text, as Mr Love z 2.332 hath proved, and scarce of any one Scripture he quotes, as I have evidenced;) or what Master Goodwin, Master Peters, Master Saltmarsh, Paul Hobson, or any other New light shall prescribe and set up of themselves, without and against Authority; especially since they beleeve and prescribe all with a a 2.333 S••epticall Faith and reserve, to change and alter at their pleasure, and not to be bound by their present judgment or practice: which for ought men know, may al∣wayes ring the changes till their knels be rung; they having been so varia∣ble heretofore, and yet not fixed at the last: certainly such a blind obedience to the Parliament, State, Councell and supreame Powers, to b 2.334 whom God enjoynes Obedience in all lawfull and indifferent things, will be farre more accept∣able to God and all good men, and freer from the brand of Popish Obedi∣ence; then blind obedience to Master Dell, or any other New Comet what∣soever, with wilfull disobedience both to our Church, State, Parliament, Lawes, established Religion and Government, the practice of the best and purest Churches of ancient and latter times, from which these New lights vary, out of affected singularity, c 2.335 or to maintain a faction to bring about their owne worldly designes. Finally, the blind obedience of Hereticks, Schismaticks, false Teach∣ers, Sectaries, and the like, to Lawes and Punishments, which would both restraine and reclaime them, is farre more acceptable to God, more pro∣fitable, lesse hurtfull, lesse damnable to themselves, lesse pernicious to others, lesse hurtfull, scandalous to the Church and State wherein they live, and more pleasing unto both, then their obstinate Heresies, Errors, Schismes, blasphemies, are or can be; and may (through Gods blessing) prove an effectall meanes of their reformation, if not of their reall con∣version to the Truth: therefore ex duobus malis minimum; the danger of ••lind obedience, must neither exempt such from the Magistrates jurisdiction, nor from his corporall or capitall punishments, which are just and law∣full in themselves, and may prove beneficiall, or at lest, lesse hurtfull to them of the two. Finally, d 2.336 the Magistrates compelling Hereticks and Schismaticks (seduced to blind Obedience by their blind Leaders) to come to the publick Ordinances, where they may be truly informed, instructed and converted to the truth, is so farre from working blind obedience in them, that it brings them to true and solid obedience, upon just grounds of Scripture, reason, conviction, and so is quite contrary to what is here ob∣jected: And thus I have blowne up this strong Hold of this great Man of Warre, as well as the former. His next Objection is this:

〈◊〉〈◊〉 Reformation (or suppressing Heresies, false Doctrines, Blasphe∣mies,* 2.337

Schismes, by externall Censures) d 2.338 causes disturbances and tumults in the world: when men are caused by outward power, to act against their inward principles, in the things of God; what disturbances this hath bred in States and Kingdomes, who knowes not? So that they who lay hold on the power of men, and goe abovt to re∣forme hearts and consciences by outward violence, are never the cause of Reformation, but alwayes of tumult: And this renders the cause of the Gospel grievous and odious to the world, rather then commendable: and therefore let all that love the Gospel of Christ, abstaine from outward violence; for they that use the Sword, in this kind, shall in the end perish by the Sword.

This Argument and misapplication of our Saviours words, is borrow∣ed from the old Donatists and late Anabaptists; as is evident by August. Cont. Lit. Petilian. Donatist. l. 2. c. 88. Epist. 48, 50. & Lucas Osiander Enchirid. contr. cum Anabaptistis c. 9. qu. 1. p. 188.

I answer, first, That this Argument is grounded on, deduced from no* 2.339 Text of Scripture, but meerly on, and from worldly policy, which Master Dell tels us, must have no place in the Church of God, no more then worldly power. Secondly, as wee 2.340 must not do evil that good may come of it, so the Magistrate must not neglect to do justice, and punish Hereticks, Schismatick Seducers, Idolaters and Blasphemers, though outward mischiefes, seditions, tumults (* 2.341 which they cause) may ensue thereupon: Master Dell, I hope, never preached this Doctrine, either to our Victorious General, or the Army, that the taking up Armes against the King and his Malignant Forces in defence of our Parliament, Religion, Lawes, Liberties, would cause very great distur∣bances, tumults, murders and distractions in the Kingdome, farre more, far greater then the suppression of obstinate Hereticks or Schismaticks; Ergo, it was ut∣terly unlawfull for them to take up Armes, or fight, or draw blood in this cause, as f 2.342 Doctor Ferne, and other Royallists argue from this very ground; if he had preached any such Doctrine to them, no doubt they would have casheered & sequestred him longere this for such Malignant Divinity, as some Cavalierish Divines have been, even by Independents themselves, as well as by Presbyterians. If then his Argument holds not at all, by the Generals & whole Armies reall acknowledgment and practise; by the whole Parliaments, and their Adherents joynt Resolutions, in case of our present warres, much lesse will it hold in the case of the Magistrates suppressing, punishing reall Heretickes, Schismatickes, and Blasphemers, according to his duty. Thirdly, this reason might be urged against the apprehending and punish∣ing of potent Malefactors, of a strong party of theeves, plunderers, riotors, rebels and the like; yea, against the relieving of our distressed brethren in Ire∣land against the bloody Irish popish Rebels; or suppressing the Pirates of Dun∣kirk, Tunis, Algiers: yea, against populer Elections of Knights and Burgesses for Parliament, which many times cause Tumults and commotions; yet it holds not waight in any of all those cases; therefore not in this objected. Fourthly, Master Dell might object thus against the expresse Text of Deut. 13. 13. to 18. where God commands the Israelites to make Warre against an whole City that Apostatized to Idolatry, and to smite all the Inhabitants thereof with

the edge of the Sword, and destroy it utterly; because it could not be done with∣out great disturbances and tumults; against the whole Congregation of Isra∣els warring against the Tribe of Benjamin, and Inhabitants of Gibeah, for not de∣livering up into their hands those wicked men of Gibeah, who ravished the Levites Concubine to death, that they might put them to death, and so put away evill from Isra∣el, Judges 20. because it cost many deer-bought Battailes, much blood∣shed, yea, the lives of many thousands, and brought the Tribe of Benjamin almost to utter ruine; against the reformation of most of the godly Kings of Judah; against g 2.343 Jehu his proceedings against the house of Ahab and wicked Je∣zabel; against Gods owne miraculous punishing of Corah, Dathan and Abiram for their Schisme, which bred much murmuring and tumult against Moses and Aaron h 2.344 among the discontented multitude; Yea, against the very preaching of the Gospel it selfe, by Christ and his Apostles at first, and his godly Ministers since, which occasioned, engendred many tumults, commotions, seditions, persecu∣tions, Wars in the Christian world, as all Ecclesiasticall Histories evidence, and Christ himselfe predicted they should, Matth. 10. 34, 35, 36. cap. 24. 6, to 14. Luke 12. 51, 52, 53. cap. 21. 8, to 18. John 16. 1, 2. yea, against the private Conventicles of Master Dels Saints, the Anabaptists and other Se∣ctaries Dippings, secret meetings, and i 2.345 violent invading of our Pulpits against the Ministers and Peoples wils, in many places: Therefore Master Dell must cer∣tainely disclaime this idle, childish argument. Fiftly, these Disturbances and Tumults, are but contingent, not necessary consequences of Magistrates forci∣ble reformation and punishments on obstinate Hereticks and Schismaticks, who are commonly punished, suppressed (if the Magistrates proceed dis∣••re••tly) without any great tumult or resistance, and not a* 2.346 necessary concomi∣tant: and when such tumults happen, through the Hereticks potency, obsti∣nacy and wilfull resistance of the Magistrates lawfull power or censures, it is not the Magistrates fault or sinne, but the Hereticks, Schismaticks, Malefa∣ctors; and ever, or for the most part k 2.347 ends in their destruction and damnation, if not totall extirpation: witnesse the tumultuous l 2.348 Donatists Example of old, the m 2.349 Germane Anabaptists Tumults and Rebellions since, and those who have trod in their wicked paths, as the Rebels in Cornwall, Devonshire and the North, in King n 2.350 EDWARD the VI. and Queen ELIZABETHS Raigns, opposing their godly Reformations by open force; to whom that Text of Mr Dels is most justly appliable; Those that use the Sword in this kind (against the Magistrate) shall in the end perish by the Sword; spoken by Christ to Peter him∣selfe when he drew his Sword to rescue Christ himselfe from the high Priests violence, Mat. 26. 51, 52, 53. not of the high Priests Servants, who came out to apprehend him, with swords and staves, ver. 47. 55. So that this Text makes point-blank against tumultuous resistance of the Magistrate, by those whom he would reforme by coercive lawes and punishments but nothing at all against the Magistrate; whom, those who resist in his lawfull calling, resist the very Ordinance of God, against Gods owne ex∣presse commands in the Gospel it selfe, and shall bring upon themselves swift damnation and destruction too, Rom. 13. 1, 2, 3, 4. 1 Pet. 2. 13, 14. 2 Pet. 2. 1.

Sixtly, whereas he objects, That forcible reformation by coercive Laws and Punishments, and the civill Magistrates coercive power, are NEVER THE CAUSE OF REFORMATION, but ever of tumults, it is a most bold and false assertion, contrary to all the expresse precepts of God, for the corporall and capitall punishments of Idolaters, Apostates and Seducers, in the old Te∣stament, and all the Presidents of the Reformation of godly Kings and Magi∣strates, therein recorded for our imitation, already cited; of farre more credit then Master Dels bold assertion; contrary to the 1 Cor. 5. 5. which resolves, that the punishment of men, and delivering them to Satan, to afflict and torment them, to the destruction of the flesh, is a meanes that their souls might be saved in the day of the Lord Jesus; compared with the 1 Cor. 11. 32. contrary to the experience of all former Ages, of the Reformed Churches abroad, and our owne Lawes, Statutes against Recusants and Sectaries at home; there being few Heresies, Errors or Schismes in any Age or Church that were ever totally suppressed and reformed, but by the Magistrates power; which if duly executed, would quickly quell all Heresies, Errors, Schismes, that now infest our Church, without any consi∣derable stir or tumults. Pope o 2.351 Leo the first, in two Gratulatory Epistles to the Emperor Martianus and the Empresse Pulcheria; writes, That by their coer∣cive Lawes against Hereticks, the Heresie of Eutiches was twice suppressed, and at the last, extirpated throughout the world, to their double Crowne, Honour; and those Hereticks brought to publick Repentance, reconciled and admitted into the Catholick Church: Quia devotionis utrumque & Christianae, ut pertinaces SE∣VERITAS JUSTA COERCEAT, & conversos Charitas non repellat. August. contr. Lit. Petil. & Epist. 48, & 50. affirmes of the Donatists; that very many, yea, whole Cities of them were converted in his time for fear of punishment, by the lawes against them; and our owne Nubrigensis, l. 2. c. 13. and Eusebius, de Vita Constantini, l. 3. c. ••4. forecited, informe us of the like effects, and Gra∣tian more fully, Causa 23. qu. 1, 4, 5. The like course now, would no doubt produce the same effects, and keep others from infection and falling into Heresie, Blasphemy, Schismes, to the publick prejudice, whatever Master Dell pretends to the contrary. Finally, I answer, that this Objection made by a Chaplaine to the Army, who have now the sword and power in their hands, might receive a very sower construction, if compared with his late p 2.352 Doctrine in the Army; but I know the integrity and fidelity both of our incomparable General, and the generality of our Souldiers, to be such, that they would rather lay downe their Lives and leave the Kingdome (as Master Pe∣ters hath oft averred in the Pulpit on their behalfe) then raise the least tumult or disturbance to oppose the Church-government and Reformati∣on which the Parliament in their wisdomes shall establish. And so I have routed Master Dels chiefe Arguments; that from henceforth (to use his owne words to Master q 2.353 Love) Babes and Sucklings, you shall come forth and an∣swer this Master in Israel.

The tenth Objection is this, r 2.354 Forcible Reformation is unbeseeming the Gospel,* 2.355 for the Gospel is the Gospel of Peace, and not of Force and Fury; Civill, Ecclesi∣asticall

Reformation, reformes by breathing out Threatnings, Punishments, Pri∣sons, Fire, death; but the Gospel by Preaching Peace; And therefore it is most unbeseeming the Gospel to doe any thing violently for the advancement thereof, &c. So the s 2.356 Donatists and t 2.357 Anabaptists argued heretofore, and Master Dell out of them now.

I answer, first, though the Gospel be a Gospel of Peace to those who obey it, and offers Peace to all at first; yet it alwayes reforms not only by prea∣ching peace to men, but Warre, Hell, Death, Damnation and losse of Heaven, Peace being but one branch thereof. This is cleere by Matth. 10. 11, to 16. Luke 10. 5, to 16. Mark 6. 11. where when Christ sent forth his Disciples to preach; he bids them, At their first entrance into any house or City, to say first, Peace be to this house: But if they received them not, then he commanded them to goe into the streets, and say: Even the very dust of your house, or City, we do wipe (or shake off) against you; and that it shall be more tolerable for Sodom in that day, then for that house or City. So after his Resurrection, when he sent forth his Apostles, to preach the Gospel to every Creature, he gives them this disjunctive Commission; He that beleeveth and is Baptized shall he saved; here is peace: But he that beleeveth not, shall be damned; here is warre, threats, vio∣lence: Mark 16. 16. So John 3. 36. He that beleeveth on the Son hath everlasting life; (here is peace;) & he that beleeveth not the Son shal not see life, but the wrath of God abideth on him: here is war: and ver. 18. He that beleeveth on him is not condemn∣ed, but he that beleeveth not is condemned already, &c. So Luke 13. 3, 5. Except ye repent ye shall all likewise perish. Here Christ proclaimes Warre as well as Peace, Threats as well as Promises, Damnation as well as Salvation, even to work Gospel-reformation: The like did John Baptist, his forerunner, Matth. 3. 10, 12. and Saint Paul in sundry places; as Rom. 2. 5, to 11. 1 Cor. 6. 9, 10. Gal. 5. 21. (quoted by Master Dell himselfe) Ephes. 5. 6. Phil. 4. 18, 19. Col. 3. 5, 6, 25. 1 Thes. 5. 3. 2 Thes. 1. 6, to 12. cap 3. 8, 12. Heb. 2. 2, 3. cap. 4. 1. cap. 6. 4, to 9. cap. 10. 16, to 31. cap. 12. 21, 29. Hence in the 2 Cor. 5. 11. he useth this expression; Knowing therefore the TERROUR of the Lord, we perswade men: Saint James doth the like, James 5. 1, 2, 3. Saint Peter the like, 2 Pet. 2. & cap. 3. 7, 10, 11. Saint John the like, 1 John 5. 12. 16. and Jude the like, ver. 5. 17. who concludes thus, verse 23. And others SAVE WITH FEARE, PULLING THEM OUT OF THE FIRE: So Revel. 20. 14, 15. cap. 22. 15, 19, 20. & Matth. 25. 31. to the end, we have the like Threats and Punishments in Hell fire, propound∣ed to scare men by feare unto Repentance, which work upon mens hearts to convert them, as well as the promises of peace: Yea, Paul assures us, That the Law (which is full of terror and menaces) is our Schoolmaster to bring us unto Christ, that we might be justified through faith, Gal. 3. 24. And Christ him∣selfe under the Gospel, converted Paul the Persecutor in the midst of his persecution, not by the Gospel v 2.358 of peace, but by a shining Light, and terri∣ble voyce from Heaven, which struck him unto the earth, astonished him and his whole company, yea, by smiting him with blindnesse for a time, and by this forcible means made him a Preaching Paul, building that which he formerly destroyed,

Acts 9. 1, to 17. cap. 22. 4, &c. Therefore its false which Master Dell avers, That the Gospel reformes and converts men onely by preaching Peace, and that it breaths not out threatnings, punishments, fire, death, as Church-Ecclesiasti∣call reformation doth, which misbeseems the Gospell: For Christ, though he be a Lamb, yet he hath * 2.359 wrath in him too, as well as meeknesse, which wrath is exceeding terrible; yet he converts men by it, and by threats of eternall torments, fire, death, as well as by preaching peace.

Secondly, we read Psal. 2. 8, 9. this Prophesie of Christ himselfe vnder the Gosple, Aske of me and I will giue thee the Heathen for thine Inheretance and the uttermost parts of the Earth for thy Possession: Thou shalt BREAK THEM* 2.360 WITH A ROD OF IRON, and dash them in pieces like a potters vessell; recited and applied to Christ in the new Testament, Revel. 2. 27. & 19. 25. So Psal 110. 2, 5, 6. The Lord shall send the ROD of thy strength out of Sion; rule thou in the midst of thine Enemies: The Lord at thy right hand shall strike thorough Kings in the day of his wrath; He shall judge among the Heathen; He shall fill the pla∣ces with dead bodies; He shall wound the heads over many Countries: Yea x 2.361 Master Dell himselfe asserts; That Christ shall punish sinners more severely then any powers of the world can punish them, for he shall smite the Earth with the ROD of his mouth, & with the breath of his lips he shall slay the wicked, Isa. 11. 4. If then Christ doth thus subdue and break in pieces with a Rod of Iron, and the Rod of his wrath, the Heathen which God gives unto him for his possession, and wound the heads over divers Countries, yea slay the wicked (that is, their wickednesse and sinnes, not persons) by the Rod of his mouth, that is, by threats and terrors, and converts some in a forcible manner, as he did P••ul from Heaven; then certainly the Gospel and Christ doe not alwayes con∣vert by preaching peace, and forcible Reformation is not unbeseeming the Gospel, since Christ himselfe doth thus use it, as th••se Texts import; yea, Christian Magistrates may breath out prisons, fire, death, threatnings, punish∣ments against Hereticks, Blasphemers, and obstinate Malefactors, to restraine and reforme them, as well as Christ, the Gospel and his Ministers, breath out Rods of Iron, Damnation, a Lake of fire, Hell, chaines of darknesse, and everlasting death, torments, to reforme and turne men from their sins.

Thirdly, If it be most unbeseeming the Gospel of Christ to doe any thing forcibly for the advancement of it, then why do not Master Dell, Master Sal••marsh and Master Peters reprove, reforme their preaching Souldiers and Captains, (as y 2.362 Colonel John Hewson, Lieutenant John Web, and others) who violently intrude into our Ministers Pulpits against their wils, and in a most tumultuous man∣ner, interrupt them forcibly in their Sermons, preach in their places, and offer vio∣lence to their persons; threatning not to sheath their Swords, till they have rooted out all the Priests, and left never a Black-coat in England, & teach them this good Doctrine: May these thus tumultuously, forcibly against the Ordinances of Parlia∣ment, use open force and violence, without any check or exemplary pu∣nishment by a Counsell of Warre, and yet must not the Magistrate use the Sword of Justice to punish such seditious riotous Schismaticks and Here∣ticall Sectaries, without dishonouring the Gospel of peace? Yea, why

have Master Dell, Master Peters and Master Sal••marsh themselves in some places endeavoured forcibly to intrude into the Ministers Pulpits (as Ma∣ster Bodens at Bath, and elswhere) against their wils, and convented them for denying to admit them, till they had recanted their erronious Doctrines? Let them then for shame renounce this Objection, which their own practice re••utes as heterodox; or else reforme these their violent practises, or deny this power to our Magistrates, which themselves and their Saints usurp, as peculiar to themselves.

Fourthly, If this be true, Why have the godliest Christians and most zealous Ministers of God in all Ages, Churches z 2.363 invoked the Lawes, Power, Sword of Chri∣stian Magistrates, Kings, Emperours, against obstinate Hereticks Schismaticks, Blasphemers, as I have already proved? Yea, why did the Christians in the 〈◊〉〈◊〉 Church a 2.364 desire the Heathen Emperour Aurelianus, to suppresse, ex∣pel▪ correct that grosse insolent lascivious Heretick Paulus Samosatenus; which he accordingly did at their request? and why doe the b 2.365 Confessions, the c 2.366 Di∣••••nes of all reformed Churches beyond the Seas, incite the Christian Ma∣gistrates to such a restraint and punishment of Hereticks, Schismaticks, Blasphemers, asserting i•• to be not onely lawfull, but their duty too, or why do some Independents confesse as much in print? Either therefore all these were utterly mistaken (as I am sure they were not) or Master Dels Objection is absurd, without any shadow of solid reason; the rather, because this forci∣ble conversion of Hereticks and Schismaticks takes not place, but when and where the Gospel of peace is first preached, tendred, refused; and ad∣moni••••••ns, with other milder means, will not prevaile.

Fiftly, if forcible Reformation and violence be contrary to the Gospel of peac•••• ••••en surely Warres and Armes are much more, and utterly un∣lawfull, •••• Master Dels Masters, the * 2.367 Anabaptists hold; why then is Ma∣ster ••ell a Chaplaine to and in our Army, and so many of his Saints, men of Warre and Blood, of Force and Violence? They must either renounce their Military Employments now, or Master Dels Divinity, unlesse they love the gaine of the ••••arres, more then the truth of Master Dels Gospel of Peace.

Sixtly, if the Gospel be a Gospel of peace, then it is most just the Chri∣stian Magistrate should forcibly suppresse and punish Hereticks, Schisma∣ticks, Blasphemers and Seducers, who make Warre against the Truth and Peace of the Gospel, with corporall and externall punishments, to pre∣serve the Peac••▪ Unity and purity of the Gospel, when other meanes will not•…•… we shall neither enjoy the peace nor purity of the Gospel, nor so much •••• outward peace. Hence Paul commands us to pray for Kings and•…•… Authority, that under them we may live quiet and PEACEABLE LIVES. * 2.368 in all 〈◊〉〈◊〉 and honesty: As therefore those who break the civill Pea••e •• the•••• King ••nd State, may be justly indicted, imprisoned and bound to the Pea••e with sufficient sureties (and sometimes to the good behaviour) for it, by the Justices of Peace and Civill Magistrate, to preserve peace for the future: so

doubtlesse may those Hereticks, Schismaticks, Seducers, Blasphemers, who disturb the peace of the Church and Gospel, be thus indicted and punished by them, to preserve the peace of the Church, the puriy of the Gospel, and our Kingdomes peace thereby.

The eleventh Objection is this, h 2.369 The Faithfull, the Subjects of Christ's* 2.370 Kingdome, are a willing people, Psal. 110. 3. Thy people shall be willing in the day of thy power: The very day of Christs power, is not to force men against their wils, but to make them willing; and what needs outward power to force a people, made willing by the Spirit? &c. And to back this reason, he (to shew his great reading) quotes the sayings of Melancton, in Psal. 110. 3. of Polanus, Tyndall, Luther and Ʋlri••hus ab Hutten, in his Margin, to this effect: That Religion is not to be forced with the Sword, nor Nations or People to be compelled to the Faith of Christ; but mens hearts are to be drawne to the true Faith of Christ; through preaching the Word of Truth: Adding a saying of Luther (but not citing the place, nor yet of any of his other Authors, but Melancton onely, having taken them upon hearsay from others) Christus non voluit vi & igne, cogere homines ad fidem; And, Hereticos comburere, est contra voluntatem spiritus. His other sentences touching the Popes worldly pompous King∣dome, are like his arguments, nothing to purpose; and he prefaceth his quotations thus; So you may see the Truth, though it hath BƲT FEW FOLLOWERS, yet it hath SOME.

To this I answer, first, That Hereticks, Blasphemers, false Teachers and* 2.371 obstinate Schismaticks, are no true Subjects of Christs Kingdome, nor yet of the number of those people, who shall be willing in the day of his power▪ and I hope Master Dell dares not averre nor stile them such, since they are a most obstinate, refractory, seditious, stiffe-necked and rebellious Generation, opposite and contradictory to the Faith & Truth of Christ, as is cleer by the 1 Tim. 4. 1, 2, 3. 2 Tim. 3. 1, 2, 3, 4, 5. 2 Pet. 2. 2, &c. Jude 5. to 20. Tit. 3. 11, 12. Rom. 16. 17, 18. Whence * 2.372 Bernard asserts of them, mori magis eligunt quàm converti: Therefore this Text and Argument cannot be applied to them; and is but this in substance:

The Faithfull, (the proper Subjects of Christs Kingdome) are a willing people, and so need no forcing.

Ergo, Obstinate Hereticks, Schismaticks, false Teachers, Blasphemers (who are neither Gods people, no•• a willing peo∣ple) ought not to he punished with corporall or capitall punish∣ments by the civill Magistrate, for their heresies, schismes, errors, blasphemies; and Hereticks ought not to be burnt.

He might as well argue; boyes that are willing to goe to Schoole and learne their bookes, need not the rod to force them to it; Ergo, boyes that loyter and are unwilling to goe to School or learne their books, need not the rod, and must not be whipped. A meer loytering School-boyes argu∣ment, which deserves no answer but the whip.

Secondly, no Church nor Congregation in the World consisteth

only or altogether of Saints & willing people, but the major part of them at least, are unregenerate, backward and unwilling to all that is good; yea need upon occasion, by Lawes and outward punishments, to be constrained to resort to the pnblick Ordinances, and to forsake their errors, schismes: To argue therefore against the coercive power of the Magistrate in Chri∣stian Churches, States, because the Saints are a willing people, when as the most in the Church are neither Saints nor willing, and so need coercive Lawes and punishments, is most absurd; Yet this is Master Dels Logick and Divinity; He might as well conclude, the Saints are a willing people, Ergo▪ the Magistrate cannot punish Traytors, Murderers, Theeves, Rebels, as; Ergo, they must not punish Hereticks, Schismaticks, Blasphemers.

Thirdly, Admit the Saints to be a willing people, and that some of them may be Hereticks and Schismaticks for a time, will it therefore follow, they need no Rods nor Spurs to stir them up, reduce or punish them, when, or where they are dull, negligent, erronious, or doe amisse? Will you ar∣gue thus? Christs Saints and People are a willing People: Ergo, they need not the exhortations, preaching, or instructions of Ministers, of private Christians, the exercise of holy duties, the threats and terrors of the Law or Gospel, to excite and stirre them up. Doe not the willingest Christians, Saints, need Rods, Spurs sometimes, as well as others, to quicken them? and doth not God himselfe many times scourge, excite them with out∣ward and inward afflictions and chastisements of all sorts, to make them mend their pace? Did Master Dell, or his Saints in the Army, never spu••re nor whip their free Horses? or doe Schoolmasters never whip or ferrula their Schollars that are most forwards to learne, because they are willing Boyes? No verily: Their willingnesse at one time, will not excuse their deadnesse, dulnesse, lazinesse, much lesse their deviations at another: Therefore though people be willing, yet they need the Spurs, the Rods both of the Minister and Magistrate to quicken, or mend their speed, and reclaime them when they erre, & ubi desinit Theologus ibi incipit Magistratus, where the Ministry of the Word will not quicken and reforme Christians, the Magistrates Sword must doe it: Christs Power must make men willing when his Mercy and Gospel will not prevaile; and Magistrates Lawes duly executed must bring Hereticks, Schismaticks, Blasphemers to confor∣mity, and our publick Congregations, when the Word will not effect it: And thus much for his Argument.

Fourthly, for his Authorities cited, That Faith is not to be forced, but per∣swaded by the Word; I grant it true in the Authors sence, but not in Master Dels▪ For first, their meaning is not like his, that Christian Magistrates may not by coercive Laws and punishments suppresse obstinate seducing Idola∣ters, Heretickes, false Teachers, Schismaticks or Blasphemers, which they all unanimously grant they may (as I shall prove anon;) and is farie different from enforcing faith▪ but their sence la, that Christian Princes or Magi∣strates ought•• o•• by force of warre or outward violence to compell Pagan Nation••▪ who never embraced the Gosple, to baptisme and externall pro∣fession

of the Gospel, against their wils, without any previous instructions, God having appointed his word, not sword to convert such▪ Matth, 28, 19, 20. Mark 16. 15, 16. Acts. 7. 8. This is all that Melanctons, Master Tindi••••▪ or Polanus objected words import: Which opinion I readily subscribe to, asserted by Hugo Grotius, De Jure Belli, l. 2. c. 20. sect. 48. where he af∣firmes, Bella juste non inferri iis, qui Christianam Religionem complecti nolunt: to which he addes, sect. 50. Nec etiam his qui circa legis divinae im••erpretationem ballu••inantur: This he illustrates and proves by the Authorities of Tertullian, Clemens Romanus, Athanasius, Chrysostome, Lactantius, Augustine, S••••viarlus, a French Synod, Josephus, Cyprian, Gregory Nazianzen▪ Antonius, Valen••¦tinian* 2.373 the Emperour, Ammianus Marcellinus, and the Councel of Toledo: with whom, as touching the enforcing of Pagans in this manner to the Chri∣stian Faith, i 2.374 Chytraeus, k 2.375 Purchas, and Master l 2.376 Rutherfurd concu••••e, though they all maintaine the Magistrates power to suppresse Hereticks, Schis∣maticks▪ Blasphemers, by coercive lawes, and civill punishments; ye••▪ the very popish Doctors and Jesuits themselves, who are most violent ••o•• the Magistrates suppressing and punishing Heresie, Blasphemy and Schisme with severest lawes and punishments, even to death it selfe, assert it, to be unlawfull for Christian Princes, by warre and outward force to compell Pagan Nations to embrace the Christian Faith against their ••••ls: w••••∣nesse Josephus Acosta, De procuranda Indorum salute, cap. 3. Vega de Fide* 2.377 & Operibus, qu. 3. Bartholomaeus ••e las Casas, de Hispan▪ Crudelitate, •• Co∣va••••vias in Reg. Peccati, p. 2. sect. 10. m 2.378 Tannerus the Jesuit, n 2.379 Gregory de Valentia, o 2.380 Ga••••achous, p 2.381 Malderus, & Alphonsus a Castro; H••nce, q 2.382 Procopius blames Justinian, for compelling the Samaritans by outward power to Embrace the Christian Religion; and r 2.383 Chytraeus ••••xeth the Archbishops of ••iga, and Knights of the Teutonick Ord•••• (instituted for that purpose) for o••deavouring rather▪with force and Armes, to compell the Pagan 〈…〉〈…〉 and Laplanders to embrace the Christian Faith, then▪ by the Word and good Example to induce them to it: Yet Master Rutherfurd, t 2.384 Aegidius ••o••••••ck, v 2.385 Lorca, x 2.386 Aquinas, y 2.387 Cajetan and others, assert, That a Christian Pr•••••••• subd••ing a heathen Nation, may compell them ••o de••••st from blaspheming and dishon••••••••g Christ, from exte••••all false ••o••ship of Idol▪go••s, offering up their Children to 〈…〉〈…〉▪ and from ••pposing and himdring Ministers to 〈…〉〈…〉 the Gosp•••• to such among them, who are destrous •••• beare them, as the z 2.388 〈…〉〈…〉 Consta•…•… 〈…〉〈…〉 •••••• •••••• Temples of that P••g••ng••ds to be closed u••, or 〈…〉〈…〉, and Idols▪dem••l••shed••: which Act is commended both by a 2.389 Eusebius▪ b 2.390 Ambrose and c 2.391 Augustus; yea▪ d 2.392 ••••Wpan•••• and commanded all the Je•••••• who ••••••ld •••••• 〈…〉〈…〉, to be ••••••••shed and removed out of Spa•…•…▪ and▪ we ••••ad in the Sp•…•… H••sto••••ds, that divers Jewes, Mo••••es have been compelled▪ to be 〈…〉〈…〉 in 〈…〉〈…〉, and many e 2.393 Ind••an•• •••• the West Indies, even by 〈…〉〈…〉, which divers of their f 2.394 W••i••••••s approve as lawfull, though others 〈…〉〈…〉 i••: However, that act of g 2.395 Jovi••••••n was most Christian and Heroical, who being elected Emperour

after the death of Julian the Apostate, by the unanimous consent of all the Captaines, Souldiers and People, he absolutely refused the Empire, saying, * 2.396 That he being a Christian would not be an Emperour over Infidels: But all were so well pleased with his election, that they presently cryed out, We are Christians, and for his sake those who were not so before, resolved to be∣come Christians, upon condition he would accept the Empire; which thereupon he ac∣cepted: Whereupon they all turned Christians, and were by this meanes converted to the Christian Faith.

Secondly, I answer, that the Christian Magistrates may indirectly force men to beleeve in some sense, though not directly: As first, they may enforce them to the outward Ordinances and meanes of Faith, even against their wils (as Parents sometime enforce their children, and Masters their Ser∣vants) which by Gods blessing may work a right faith and beliefe in them by degrees, and convert them from their errors: Forced Physick and Po∣tions oft timea recover sick men; and so doe forced Ordinances and Con∣ferences, hereticall, erronious, sinfull men, as experience manifests. Secondly, they may punish them for their obstinate heresies, schismes, blasphemies, and thereby bring them to a serious examination, reforma∣tion and discovery of them, and so to a kind of forcible embracing of the Truth, as Christ in a manner thus enforced Paul by outward violence, to give over his persecution, and beleeve, professe the Gospel, Acts 9. Thirdly, tempests at Sea, enforce Mariners and Merchants to be willing to cast all their Goods over-board, to save their lives; so may Magistrates penalties enforce Here∣ticks, Schismaticks, Blasphemers to cast away their errors, heresies, schisms, Blasphemies, and imbrace the Truth, to save their lives, liberties or estates, Fourthly, an erronious judgment and conscience in matters of Religion, is not a Christians rule of faith or practice, but the word of God, the rule both of his judgment, Conscience, faith, life: and it is a * 2.397 dangerous, yea, damnable sin, for any to be led by such a conscience or judgment contrary to the word: If then a Christian Magistrate be fully perswaded in his con∣science upon just grounds, that he is bound to restraine and punish such He∣retickes, Schismatickes, Blasphemers, who follow their owne erroni∣ous judgments and consciences against the expresse word of God, even to force them from their heresies, errors, schismes, blasphemies, when no other meanes will prevaile, he may no doubt inflict corporall punishments on them (as God himselfe oft times inflicts outward judgments) there∣by to enforce them to renounce their Heresies and embrace the Truth. And in this sence, Religion may lawfully be forced, as will appeare by the ex∣amples of Manasseh, Nebuchadnezzer, and Paul, forecited; and by Deut. 13. 11. Jude. 23. God himselfe appointing this externall violence, as a meanes to work an inward change both of faith and life, as I have largely proved.

Thirdly, there is an affirmative and a negative beliefe: Though the Ma∣gistrate cannot enforce men by externall punishments or censures to be∣leeve; yet he may enforce them to come to the publick Ordinances, whereby they may be allured, converted to the true Faith; and like∣wise

negatively enforce or restrain them, nor to preach, nor yet to spred or propagate such an heresie, error, blasphemy or schismaticall opinion, contrary to the Scripture, and Religion established, to the infection of others, the disturbance of the publick peace, and dishonour of Christian Religion; yea, punish such who shall transgresse, because this is no for∣cing of mens faith, consciences, to beleeve or embrace what faith the Magistrate pleaseth; but a restraining or punishing of an heresie, error, blasphemy, which is a sinne in the party who is guilty of it, pu∣nishable by the Magistrate, and a sinne in him to connive at, or tolerate the same without punishment. Excellent to this purpose is that passage of g 2.398 Augustine, recorded, approved by h 2.399 Gratian, Canonists and School∣men. Petilian the Donatist, objected against the Princes by whom he and other Hereticks were punished, these two things among others, which Master Dell and his Saints now object: First, That no man is to be compelled to faith: Secondly, That good manners are not to be chosen, but onely out of Free-will; and produceth all, or most of Master Del▪s Arguments and Texts alleaged in his Sermon (which is but meer old Donatisme and Petilianisme, varnished over with the title of New Gospel-light) to prove, that Magistrates ought not to enforce any man to beleeve against his conscience, or punish any Heretick or Schismaticks with corporall or capitall punishments, as be∣ing contrary to, and not warranted by the Gospel. To which this Father gives this grave answer, most suitable to our present times, and to Master Dell and his new Donatists, who make the selfe same Objections, which I shall recite more fully, because it will very much conduce to discover the practises, and stop the mouths of our Opposites.

Petilianus dixit, Quôd si cogi per legem aliquem vel ad bona licuisset, vos ipsi miseri a nobis ad fidem purissimam cogi debuistis: Sed absit, absit à nostra con∣scientia, ut ad nostram fidem aliquem compellamus. Augustinus respondit, Ad fidem quidem nullus est cogendus invitus, sed per severitatem, imo & per misericordiam Dei, tribulationum flagellis solet perfidia castigari; Nunquid quia mores optimi libertate voluntatis eliguntur, ideo mores pessimi non legis integri∣tate puniuntur? Sed tamen male vivendi ultrix disciplina praepostera est, nisi cum praecedens bene vivenda doctrina contemnitur: Si quae igitur adversus vos leges constitutae sunt, non eis benefacere cogimini, sed malefacere prohi∣bimini; dum benefacere nemo potest nisi elegerit, nisi amaverit, quod est in libera voluntate: Timor autem paenarnm, & si nondum habet delectationem bo∣nae conscientiae, saltem intra claustra cogitationis coercet malam cupi∣ditatem. Qui tamen adversas leges constituerunt, quibus vestra comprimatur au∣dacia▪ nonne hi de quibus dicit Apostolus, i 2.400 Quia non sine causa gladium por∣tant, ministri Dei enim sunt, vindices in iram ei qui malè agit. Tota igitur quaestio est, utrum vos non male agatis, quibus tanti Schismatis sacrilegium objecit orbis terrarum? Cujus quaestionis discussione neglecta, superflua loquimini, & cum vivatis ut latrones, mori vos jactatis ut Martyres: Et quia vel ipsas leges, vel invidiam formidatis, vel ad resistendum impares estis, non dico adversus tot homines, sed adversus tot gentes catholicas, etiam de mansu∣etudine

gloriamini, quod ad vestram partem neminem cogitis: Isto mo∣do* 2.401 & milvus cum pullos rapere territus non potuerit, columbum se nomi∣nat; Ubi enim potuistis, & non fecistis? Unde ostenditis quòd plura face∣retis si possetis. Quando Julianus vobis, Christi invidons paci, basilicas reddi∣dit unitatis, quae strages a vobis factae sunt, quando vobiscum apertis templis suis etiam daemones exultabant? Quis cōmemorare sufficiat bello Firmiano quae à vobis Rogatus Maurus pertulerit? Ipsa Mauritania Caesariensis interrogetur, & tempora Gildoniani, quia unus collega vester familiarissimus amicus ejus fuit: Viderint Maximinianistae quae senserint, nam Felicianum ipsum qui modo vobis∣cum est, si ad jusiurandum liceret provocare, utrum ad communionem vestram non invitum Optatus redire compulerit, movere labia non auderet, praeser∣tim si ejus faciem populus Musticanus intueretur, quo teste illa tunc facta sunt. Sed isti, ut dixi, viderint quae passi fuerint ab eis cum quibus Rogato talia fecerant: Ipsa catholica Ecclesia solidata Principibus catholicis imperantibus terra ma∣rique armatis turbis, ab Optato atrociter & hostiliter oppugnata est; quae res coëgit tunc primò adversus vos allegari apud vicarium Seranum, legem illam de decem libris auri, quas vestrum adhuc nullus pendit, & nos cru∣delitatis arguitis. Quid autem mansuetius sit quàm ut coërcitione damno∣rum tanta vestra scelera mulctarentur? Quis autem possit enarrare omnia illa quae nulla amicitia judicum aut aliquarum potestatum, quisque ubi potuerit, in locis vestris propria dominatione committatis? Quis vostrum in plebibus vestris non aliquid tale vel a prioribus comperit, vel ipse ex∣pertus est? Nonne apud Hipponem ubi ego sum, non desunt qui meminerint Fausti∣num vestrum regni sui tempore praecepisse, quoniam catholicorum ibi paucitas erat, ut nullus eis panem coqueret, ita ut cujusdam diaconi nostri furnarius in∣quilinus* 2.402 domini sui panem incoctum objecerit, eique nulla exilii lege damnato, communicationem non solum in Civitate Romana, sed etiam in patria sua; nec solum in patria sua, sed etiam in domo sua negaverit? Quid nuper, quod ipse adhuc lugeo, nò••ne Crispinus vester Chalamensis cum emis∣set possessionē, & hoc emphyteuticam, non dubitavit in fundo catholicorum Imperatorum, quorum legibus nec in Civitatibus esse, jussi estis, uno terroris impetu octoginta firmè animas miserabili gemitu mussitantes, rebaptizando submergere? Quibus autem nisi talibus factis etiam ipsas de quibus conquerimini leges, longè quidem infra meritum sceleris vestri, sed tamen qualescunque ferri coegestis? An vero violentis incursibus Circumcellionum vestrorū, qui sub vestro principatu furiosis agminibus militant, non exagris undique pelle∣remur, nisi vos obsides in civitatibus teneremus, qui quoque modo ipsam faciem publicam & honestorum reprehensionem, & si non timore vel pu∣dore ferre nolitis; Noli ergo dicere absit, absit a nostra con••cientia, ut ad nostram fidem aliquem compellamus; * Facitis enim ubi potestis, ubi autem non facitis non potestis, sive legum, sive invidiae timore, sive resistentium multitu∣dine. Petilianus dixit; Dicit enim Dominur Christus, k 2.403 nemo venit ad me nisi quem Pater attraxerit: Cur autem vos non liberum arbitrium unicuique se∣qui permittitis, cum ipse Dominus Deus liberum arbitrium dederit hominibus, viam tamen justitiae ostendens, ne quis forsitan nescius deperiret: Dixit enim, l 2.404 Posui

ante te bonum & malum, posui ante te ignem & aquam, quod volueris eli∣ge. Ex quo vos arbitrio miseri, vobis non aquam, sed ignem potius elegistis; sed ta∣men inquit, bonum elige ut vivas; qui non vis bonum eligere, vivere te nolle damna∣sti. August. respondit; Si tibi proponam quaestionem, quomodo Deus Pater attrabat ad Filium homines, quos in libero dimisit arbitrio? fortassis eam difficile soluturus es▪ quo modo enim attrahit, si demittit ut quis quod voluerit eligat? & tamen utrumque verum est, sed intellectu hoc penetrare pauci valent: Sicut ergo fieri potest ut quos in libero dimisit arbitrio, artrahit tamen ad filium Pater: Sic fieri potest, vel ea quae legum coërcitionibus admonentur, non auferant liberum arbi∣trium: Quicquid enim homo durum & molestum patitur, admonetur ut cogitet quare patiatur; ut si pro justitia se pati perspexerit, id ipsum bo∣num* 2.405 eligat pro justitia talia sustinere: Si autem viderit iniquitatem esse pro qua patitur, se infructuosissime laborare atque cruciare considerans, mutet in melius voluntatem, simulque careat & molestia sterili & ipsa ini∣quitate. Multo itaque gravius & perniciosius nocitura, & vos cum ali∣quid adversus vos reges constituunt admoneri vos credite, ut cogitetis quare ista patiamini: Si propter justitiam, revera illi persecutores vestri sunt,m 2.406 vos autem beati, qui persecutionem passi proprer justitiam, possidebitis regnum Cruorum: Si autem propter iniquitatem Schismatis vestri, quid illi nisi correctores vestri sunt, vos autem sicut caeci diversorum scelerum rei, qui poenas legibus pendunt profectò infaelices, & in hoc seculo & in futuro?* 2.407 Nemo ergo vobis aufert liberum arbitrium, sed vos diligenter attendite quid potius eligatis, utrum correcti vivere in pace, an in malicia perseve∣rantes, salfi Martyrii nomine vera supplicia sustinere. Sic vos autem allo∣quor, quasi vero aliquid dignum vestra iniquitate patiamini, cum tanta indigna faciatis, & in tanta impunitate regnetis, ita furiosi, ut per Dei laudes amplius quàm buccina bellica terreatis: ita columniosi, ut etiam sponta∣nea vestrorum praecipitia nostris persecutionibus imputetis. Dicit etiam quasi praeceptor benignissimus, qui non vis bonum eligere, vivere te nolle damnasti. Ita vero si criminationibus vestris crederemus, benigne viveremus, quia Dei promissionibus credimus, vivere nos nolle damnamus: Benè ut arbitror, meministi quid Apostoli dixerint Judaeis, quando Christum praedicare prohibebantur, hoc ergo & nos dicimus ut respondeatis nobis, n 2.408 utrum Deo magis obediendum sit an hominibus? Traditores, thurificatores, persecutores, verba sunt hominum contra homines: In sola delectione Donati remansit Christus; verba sunt hominum extollentium gloriam hominis sub nomine Christi, ut gloria minuatur ipsius Christi: Scriptum est enim, o 2.409 In lata gente gloria regis, in diminutio∣ne autem populi contritio principis: haec ergo verba sunt hominum. At illa in Evangelio, p 2.410 quia opportebat Christum pati, & resurgre tertia die, & pre∣dicare in nomine ejus paenitentiam & remissionem peccatorum in omnes gentes, incipientibus ab Hierusalem; Verba sunt Christi commendantis gloriam, quam accepit a Patre in latitudine regni sui. Ʋtrisque auditis, hanc Ecclesiae commu∣nionem potius eligimus, & hominum verbis Christi verba praeponimus. Rogo quis est qui nos dicat mala elegisse, nisi qui Christum dicit mala docuisse. Petilianus dixit, Nunquid igitur caedem vel scismaticis Deus jussit inferri? Qui si omnino praeciperit

nos deberetis occidi ab aliquibus Scythis ac Barbaris, non tamen à Christianis. Aug. respondit, Vestri Circumcelliones quiescant & nolo nos de Barbaris terreas: Ʋtrum autem Schismatici nos simus an vos, nec ego nec tu, sed Christus interrogetur ut judicet Ecclesiam suam: Lege ergo Evangelium, & respondet tibi, q 2.411 In Hierusalē & in totam Judaeam & Samariam us{que} in totam terram: Quisquis igitur in Ecclesia non invenitur, jam non interrogetur, sed aut correctus convertatur, aut* 2.412 correptus non conqueratur. Petilianus dixit, Neque enim Dominus humanum sangui∣ne aliquando laetatus est, cum r 2.413 occissorem fratris Cain in vita carnificem voluerit permanere. Aug. respondit, Si occisori fratris Deus noluit inferri mor∣tem, sed relinqui carnifici vitam: vide ne forte hoc sit, quod cum s 2.414 regis cor in manu Dei sit, unde multas ad vos commonendos & corripiendos leges ipse constituit; nulla tamen lex regia vos jussit occidi, fortasse propterea, ut quicunque vestrum in pertinaci sacrilegii furoris aura persistunt, Cain parricidae supplicio & vita carnifice crucientur: Legimus enim multos à fa∣mulo Dei Moyse misericorditer interfectos: Nam in eo quòd pro eorum nefa∣rio sacrilegio sic est dominum deprecatus, ut diceret, t 2.415 Domine si dimittis illis peccatum, dimitte; sin autem, dele me de libro tuo: ineffabilis ejus charitas & misericordia satis apparet. Nunquid ergo subito crudelis effectus est, cum de mon∣te descendens tot milia juberet occidi? Considerate itaque ne forte majore iracundia Dei per tot leges adversus vos latas a nullo imperatore jussi fu∣eritis* 2.416 occidi; an illi fratricidiae, non vos comparandos putatis? Petilianus dixit. Ecce vobis plenissimum documentum, quod Christiano non liceat in pernicie aliena versari, disciplinae autem hujus initium Petro est constitutum, sicut scriptum est percussit Petrus auriculam servi principis judaeorum, & abscidit eam: Dixitque illi Jesus; v 2.417 Petre reconde gladium tuum in theca; Qui enim gladio utitur, gla∣dio morietur. Aug. respondit, Cur ergo non tali voce compescetis arma Cir∣cumcellionum? An praeter Evangelium vos loqui arbitremini, si dixeritis qui fuste usus fuerit, fuste morietur? Date ergo veniam, quia nec illos à quibus Marculum praecipitatum esse querimini, potuerint prohibere majores no∣stri; neque enim scriptum est in Evangelio, qui aliquem praecipitaverit, praeci∣pitio morietur: Atque utinam sicut illa vel falsa vel transacta sunt, sic isto∣rum lingua cessaret: quanquam fortasse irascimini, quòd legionibus vestris, & non legibus, saltem verbis subtrahimus armaturam, quia eas solis sevire tustibus dicimus. Vetus quippe ista eorum malitia fuit, nunc autem nimi∣um profecerunt; Nam inter vinolenta convivia, & cum faeminis maritos non habentibus, liberam comitandi, vagandi, jocandi, bibendi, provo∣candi licentiam, non solum fustes tornare, sed etiam ferrum vibrare & fundas circumagere didicerunt. Sed cur eis non dicam quo animo dico, & illi accipiant, noverit Deus: Insani, gladius Petri quamvis adhuc carnali motu∣animi; tamen pro Christi corpore in corpus persecutoris exertus est; vestra vero arma adversus Christum divisa sunt: corfus vero cui illi caput est. Ipse hoc dixit & as∣cendit in Coelum, quo eum furor Judaeorum sequi non potuit, & membra ejus in cor∣pore quod ascendens commendavit furor vester oppugnat. Pro istis mem∣bris adversus vos seviunt, & vobis resistunt quicunque in catholica parvae adhuc fidei, eo animo sunt, quo tunc Petrus fuit, cum ferrum pro Christo nomine strinxit;

Sed multum interest inter vestram persecutionem & istorum: Vos similes estis servo sacerdotis Judaeorum, quia servientes principibuo vestris adversus Ecclesiam Catholi∣cam, id est, adversus Christi corpus armamini: isti autem tales sunt, quales tunc▪ Petrus fuit; qui pro Christi corpore, id est, pro Ecclesia, etiam corporaliter pugnavit; sed si ipsis dicitur quòd quiescant, sicut Petro tunc dictum est, quanto magis vobis dicendum est, ut haeretico errore deposito ad ea membra pertineatis, pro quibus illi sic dimicant: Sed laesi à talibus etiam nos odistis, & tanquam aures dexteras per∣dideritis, Christum sedentem ad Patris dexteram non auditis. This and much more Augustine against Petilian and his seditious Donatists.

I shall onely adde two or three more passages of his concerning the cru∣elty and outrages of the Anabaptisticall Donatists, and their Circumcellioes, which suit very patly with the practises of our Anabaptists and Sectaries, who now cry out of persecution: in his v 2.418 Opus Brevic. Collat. cum Donatistis, c. 4. He writes thus of them: Calce & aceto humanos oculos persecuti sunt; in quo scelere Diabolum crudelitate pervicerunt, qui hoc in sancti viri carne non fecit quem in potestatem acceperat effligendum▪ Oculos in hominibus persecuti sunt, ne cruciantur videndo vulnera sua, quae ab iis per totum corpus acceperunt. Sed cum iterum Donatistae persecutiones quas patiuntue exaggerantes, suorum quasdam m••••tes cōmemo∣rarent in oppido Bagaiensi, responsum est a Catholicis, eos hoc passos esse, dum eorum violentiae resisteretur, quam & judici inferre conati sunt; in illo oppido commemo∣raverunt Catholici ab eis horrenda esse commissa, ita ut etiam basilica esset incensa, & in ignem missi codices sancti, &c. And x 2.419 Contra Donatistas post Colla∣tionem c. 17. He proceeds thus: Quanta mala nostris fecerint furiosissimi Clerici & Circumcelliones partis Donati, nostis & vos: Incensae sunt Ecclesiae, missi in flam∣mas codices sancti, incensae etiam perivatae domus, rapti homines de sedibus suis, & omnibus quae ablatis aut perditis, ipsi etiam inerant lianati & ex••aecati. Nec ab homici∣dio potuit temperari, quamvis sit mitius huic luci mori, quam istam lucem auferre vi∣venti: Nec tamen nostros ideo justificamus quia talia perpessi sunt, sed quia pro Chri∣stiana veritate, pro Christi pace, pro Ecclesiae veritate perpessi sunt. Illi autem sub ••am multis, sub tam severis legibus, & sub tanta Ecclesiae Catholicae, quam Do∣minus ei tribuit potestate, quid tale patiuntur? Si quando enim morte mulctan∣tur, aut ipsi se occidunt, aut eorum cruentae violentiae dum resistitur occidun∣tur, non pro communione partis Donati, nec pro errore sacrilegi scismatis, sed pro apertissimis facinoribus suis, & sceleribus suis, quae more latronum ruentes furorè & crudelitate committunt. Pro parte autem Donati vix aliquid tale pa∣tiuntur, quale Caecilianum Do••ato instan••è passum esse dixerunt: Aut ergo persecutio non omnis inju••ta est, aut non est persecutio dicenda cum justa est; qua propter au persecutionem purs Donati patitur justam, aut persecutionem non patitur, quia pati∣tur justè: Non autem justè pessus est Caecilianus, quia innocens probatus & absolutus est; quod quidem illi negaverunt, & potius ab Imperatore damnatum esse dixerunt, & ideo majores suos maximeque Donatum, à se tanta praedicatione laudatum, Caeci∣liano persecutionem fecisse confessi sunt: Illum autem convictum atque damnatum pro∣bare minimè poterunt, imo etiam, quod nos dicebamus eum esse absolutum atque sur∣gatum, ipsi quoque multa contra seipsos legendo firmarunt, & tamen liberum arbitri∣um sibi ab Imperatore concessum esse jactant: Victi itaque & confusi, id sibi etiam

nunc flagitabant debere concedi, quod Majores eorum Caeciliano non concedebant, quem fic apud Imperatorem accusarunt, quem illis accusationibus ab Imperatore damnatum isti eti•• mentiri voluerunt. Si voluntas libera unicui{que} tribuenda est, Caeciliano prius tribu∣ere ur, si haec non homini judici permittēda sed Deo potius dimitttenda sunt, Caecilianus prius apud Imperatorem non accusaretur. And * 2.420 Contra Cresconium Grā. l. 3. c. 42, 43, 44. Deinde cōmemorans etiam nescio quos mortuos, quos a nostris dicis occisos, tanquam in campo facundiae sepositus latissimè exaggerans locum in quo vobis videmus similes Martyrum, cum quotidie vestrorum incredibilia patiamur facta clericorum & Cir∣cumcellionum, multò pejora quam quorumlibet latronum atque praedonum: Namque borrendis armati cujusque generis telis, terribiliter vagando, non dico Ecclesiasticam, sed ipsam humanam quietem pacemque perturbant, nocturni aggressionibus clericorum catholicorum, invasas domos nudas atque inanes derelinquunt; ipsos etiam raptos & fustibus tusos, ferroque concisos, semivivos objiciunt: Insuper novo & antehac in∣audito sceleris genere, oculis eorum calcem aceto permixto infundentes & infercientes quos evellere compendio poterunt, excruciare amplius eligunt, quam citius excaecare: Nam primo tantum calce ad hoc facinus utebantus, sed postea quum illos quibus hoc fecerant, cito salutem reparasse dedicerant, acetum addiderunt.

Omitto ante quanta commisserunt, quibus easdem leges adversus errorem vestrum constitui coëgerunt, magis Christiana mansuetudine temperatas, quàm in tam magna scelera congruo vigore exertas: Episcopus Catholicus a Thubursuccubure Servus no∣mine, e cum invasum à vestris locum repeterit, & utriusque partis procuratores procon∣sulare praestolarentur examen, repente sibi in oppido memorato vestris armatis irruen∣tibus vix vivus aufugit. A quibus pater ejus Presbyter, aetate & moribus gravis, ea caede qua vehementur afflictus est, post dies paucos excessit è vita. Maximinianus Episcopus Catholicus, Bagaiensis, dicta inter partes judiciaria sententia, basilicam fundi Calmanensis evicerat, quam vestri illicitè aliquando usurpaverant: Hanc cum jure perspicuo retineret, in ea ipsa sub altari quo confugerat, eodem supra se fracto, ejusque lignis aliisque fustibus, ferro etiam crudeliter caesus, totum illum locum san∣guine opplevit: Acceperat autem & grande vulnus in inguine, unde cruore largius effluents, continuo moreretur, nisi major eorum crudelitas per occultam Dei miseri∣cordiam profuisset: Nam cum membris ex ea parte nudatis semivivus insuper pronus∣que traheretue, exundantes venas latentur pulvis obstruxit. Inde nostrorum maenibus cum ferretur, rursus illis irruentibus violenter extortus est, graviusque mulctatus, & de excelsa turri noctu praecipitatus, subter cinerem stercoris molli••èr jacebat, ipo•••• sensum amissum, vix extremum spiritum tenens: Ibi enim trans••ens quidam pauper invenit, cum ventris exonerandi causa ad eum divertisset locum. Agnovit autem, tum pavidus, suam conjugem accersit, quam procul verecundia dimoverat lucernam feren∣tem: Tunc eum ambo perexerunt domum, vel miserando, vel aliquid etiam lucelli superando, cum sive vivis, sive mortuus, collectus tamen nostris ostenderetur. Quid ••••ura? Mirabili curatione sanatus est, vivit, plures in ejus corpore cicatrices quàm membra numerantur. Hunc ad transmarinas terras occi••um a vestris fama nunciave∣rat, & ejus facinoris immanitas, gravifque indignitas, quaqua versum audiri potuit, dolore horrendo cuncta commoverat: Quo posteaquam ipse secutus est, recentissimae ci∣catrices ejus famae illu•••• mandaic•• defenderunt: nam quem tui inspicientes vix crederent vivum, non temere illa jactusse videbatur occisum: Hic cum illic invenisset collegam

Thubursuccensem, quem paulo ante commemoravi, & alios nonnullos similia vel non multo inferiora perpessos, nec eis ad propria revertendi ulla facultas patere videretur, & quia Cirumcellionum vestrorum furor nobis horrendum praebens vestris clericis satellitium usquequaque odiosissimè innotuit, ingens in vos conflagravit invidia, atque inde factum est, ut & praeteritae omnes contra vos leges excitarentur, & istae conde∣rentur novae: Quarum tamen universarum severitas, si vestrorum inordinate ac sine ulla lege grassanti saevitiae compararetur, mira lenitas appellanda est. His enim magis tanta potestate accepta mansuetudo catholica commendatur, quam haeretica im∣munitas plectitur: imò vero in nos, caedes, rapinas, incendia, caecitates, excogitando, minando, excercendo, audacius & insanius debacchatur: Haec enim ego comme∣morare volui, per quae factum est, ut his nostris temporibus adversus vos ita imperi∣alia statuta ferrentur, imo adversus errorem vestrum. Nam quid jam si sapiatis potest esse probabilius? Caeterum omnia quae vel anteriorum literis didici, vel ipse cognovi, saeve facta vestrorum, quibus ab initio divisionis vectrae vsque ad hoc tempus Ecelesi∣am catholicam persecuti sunt, si velim retexere, quae lingua, quis stilus, quantum tempus ociumque sufficiat?

This was then, and ever since hath been the turbulent carriage of fedi∣tious Sectaries against orthodox Christians, who yet cry out for Liberty of Conscience, and complaine of persecution; as you may read more largely in the 48, 50, 159, to 173. Epistles of Augustine.

These passages of this most judicious Father, in defence of the Magistrates coercive power and punishments, in case of obstinate Heresie and Schisme, punctuall to the point in question, will overballance all Master Dels extra∣vagant Authorities quoted to the contrary, and discover whence he and his Saints derived all their Objections and practises against it, almost ver∣batim, even from the schismaticall Donatists.

But yet to requite Master Dell, and shew his Jesuiticall jugling, as well in perverting Authors as Scriptures, pointblank against their meaning: I shall annex some further testimonies to Saint Augustines. Not to mention any other passages of his, and other Ancients, collected together by Gratian, Caus. 23. qu. 1, 4, 5. where you may at large peruse them for your satisfaction: I shall begin with Melancton himselfe, the first Author Master Dell quotes for him, who writes thus, point-blank against him, in his Loci Communes, (dedicated to our King HENRY the VIII.) Printed Anno 1536. De Magistratibus Civilibus, & Dignitate rerum Politicarum; where thus he writes against the Anabaptists, and Master Del's fanatick Saints.

Plurimum prodest in Ecclesia, extare veram & firmam doctrinam de Magistratibus, & dignitate rerum civilium: Saepe enim exorti sunt Fanatici spiritus, qui negarunt Christianis licere Magistratus gerere, exercere ju∣dicia, tenere imperia, denique interdixerunt Christianis omnia officia ci∣vilis vitae, rerum dominia, contractus damnaverunt & leges politicas, quibus nunc Respublica utitur: Et haec delyramenta non solum pepererunt sedi∣tiones, sed etiam obscuraverunt Evangelium, offuderunt enim caliginem animis, quasi Christiana justitia ac vita sit externa, ac nova quaedam Barbarica politia, dis∣similis aliis politiis humaniter constitutis; Ita confuderunt disc imen vitae spi∣ritualis

& politicae. Adversus hujusmodi errores muniendi sunt animi, & vera doctrina de discrimine spiritualis & politicae vitae tenenda, & digni∣tas rerum politicarum illustranda est: Id prodest ad pietatem & ad pub∣licam tranquilitatem, &c. Celsus, Julianus & plerique alii criminantur Evangelium, quod cum prohibeat vindictam, dissipat Respub. tollat jura belli, judi∣cia, poenas, confirmat latrocinia, concedat licentiam & impunitatem omnium scelerum. Et hac criminatione mirum in modum deformarunt Evangelium: Tenere igitur Christianos oportet, quid de dignitate civilium rerum sentiendum sit, & & ut liberent Evangelium hac•• injustissima & venenatissima calumnia, & ut suas conscientias de Officiis civilibus recte instituant: Christianis licet Magistratus & imperia tenere, judicia exercere, poenas constituere juxta prae∣sentes leges & mores: Magistratum custodem esse, non solum secundae tabulae, sed eti∣am primae tabulae, quod attinet ad externam disciplinam. Hoc est, ad Magistratum pertinet, non solum cura tuendae tranquilitatis civium, seu depellendi in∣jurias, corporum & fortunarum, sed etiam disciplinae in Religione retinendae: Etsi enim poenae corporales non efficiunt in animis pietatem, tamen Magistratus* 2.421 prohibere debet disciplinae causa externas Contumelias Religionis, manifestam Idolola∣triam, Blasphemias, impia dogmata, perjuria; sicut vidimus IN OMNIBƲS REBƲSPƲBLICIS mediocriter constitutis, severis exemplis punitas esse violationes Religionum & perjuria. Et probat hanc sententiam ipse decalogus: z 2.422 Non vanè usurpabis nomen Dei; & David inquit, a 2.423 Et nunc Reges intelligite, erudimini qui judicatis terram, servite Domino, &c. Prov. 25. Aufer im∣pietatem de vultu Regis, & firmabitur justitia thronus ejus: 1 Regum 2. Glorificantes me Glorificabo, & contemnentes me, reddam contemptos. Et ne sumam ab Israelitico Rege exemplum, Nabogdonozor & Darius Me∣dus apud Danielem, proponunt edicta, in quibus vetant dici blasphemiam con∣tra* 2.424 Deum populi Israel. Postren••ò Paulus inquit, * 2.425 Lex est pofita impiis, prophanis; hoc est, Ʋt coerceat homines, ne facta impia ac sacrilega designent: Cum autem Magistratus sit custos legis ac disciplinae, profecto maximè hanc partem tueri debet, de externa reverentia erga Deum, quod haec pars maximè ad dis∣ciplinam pe••tinet, sicut constat omnium gentium legibus puniri perjuria. Deinde hoc consideret sapiens Magistratus, unum hunc principalem finem esse, quare ad societatem conditi sunt homines, ut videlicet innotescat Deus ac glorificetur: Homo eum ideo conditus est, ut in eo illucescat Deus, ut eum patefiat; necessaria igitur fuit societas, in qua alii docerent alios de Deo. Constat autem Magistratum custodem esse humani societatis: debet igitur fi∣uem societatis praecipuum etiam ••••eri: Et si vere volumus judicare hujus Pulcherrimi operis inter homines antistes, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse debet, ut optima discipline homines ad Religionem assuefiant, ut Deus glorificetur. Hic finis precipuè sapienti Guber∣natori Respu••▪ proposi us esse debet: Ita ve••è erunt beatae Respu••. Deus enim vi∣••issim defendet eas, omnibus bonis cumulabit, sicut dixit. Glorificantes me Glo∣rificabo; DEBENT IGITUR MAGISTRATUS prohibere impi∣os. cultus, & impiorum Dogmatum professionem, DEBENT PUNIRE HAERETICOS: Sed viderint ut rectè judicent, nec fiant Ministri alienae ern∣delitatis aut impiotatis: Pertinet autem cognitio doctrinae ad Ecclesiam, hoc

est ad pios & rectè doctos: Estque Ecclesiae membrum ipse etiam Magistra∣tus, quem decet suis oculis maximè videre. In hanc sententiam extant vetusti Canones de Synodis & de cognitione doctrinae. Deus ornat Reges honore nominis sui. Ego dixi dii estis; Videlicet, Ʋt sciant sui officii esse, vt res divinas intelligant, & conservant in mundo Religionem, Justitiam, Pacem, Disciplinam.

By this it is most evident, that Melancton is point-blank against that opinion for which Master Dell hath quoted him; and for the Magistrates restraining, punishing Hereticks and all false worship.

Master Dels next quotation (in respect of Antiquity) is Luther; That Hereticks are not to be burned; but cites not the place. Indeed Luther being newly come out of Popery, and beholding their cruelty, in burning godly orthodox Christians, under the name of Hereticks, professeth his opinion to be against making any Law to put Hereticks to death, for feare it should be wrested against those that were no Hereticks, to their preju∣dice: But yet he would have Hereticks banished: his words are these, in answer to this question. d 2.426 An liceat Magistratui occidere Pseudoprophetas? Ego ad judicium sanguinis TARDUS SUM, Ʋbi etiam MERITUM abundat; cum in hac tausa terret me exemplisequela quam in Papistis, & Antichristis, & in Judaeis videmus; ubi cum statutum suisset Pseudoprophetas & Judaeos occidi, successu temporis factum est, ut non nisi sancti prophetae & innocentes truciderentur, authoritate ejus statuti: quo impii Magistratus freti, Pseudoprophetas & Haereticos fecerunt quosque vo∣luerint. Idem secuturum esse timeo & apud noctros, si semel uno exemplo probari po∣tuit, seductores esse occidendos, cum adhuc apud Papistas videamus hujus sta••nti inno∣centem sanguinem fundi pro nocente: Quare nullo modo possum admittere falsos do∣ctores occidi, SATIS EST EOS RELEGARI, qua poena si posteri abu••i volunt, mitius tamen peccabunt, & fibi tantum nocebunt. From which words it is evident: First, that Luther doth not simply condemne the putting of He∣reticks to death, as unlawfull in it self, but admits it lawfull, and that they may deserve it: Secondly, That he speaks here onely of making a Law to put false Teachers and Seducers to death in that Age, which he would by no meanes then admit of; not because it was unlawfull, but onely incon∣venient at that time, because it was likely to be abused to the shedding of innocent blood: Thirdly, that he held it then sufficient and lawfull too, for the Magistrates to banish Seducers and false Teachers, though they did not put them actually to death, and by consequence held it lawfull, to imprison and fine them too, which is lesse then banishment: yea, him selfe writ to e 2.427 Methusum very earnestly, that they should not receive the Anabaptists into their City, but expell them: so that Luther is point blank against Master Dell in that for which he cites him; and for the Magistrates suppressing, banishing Hereticks, Schismaticks and Seducers.

I shall onely adde one passage more out of Luther (point-blank against Master Dels opinion and quotation) * Postil. Dominica 5. post Epiphaniam, f 2.428 .44. where interpreting the Parable of the Tares, he resolves, That the Masters bidding the servants, let them alone till the Harvest, doth neither inhibit nor re∣straine Church-Officers or the Civill Magistrate from restraining, and punishing of

Hereticks and other Malefactors with Ecclesiastical and temporall punishments; con∣cluding thence in these words: Reliquae deindè sunt scandalorum cohertiones poenes Magistratum, familiarum Patres, morum & disciplinae Magistros: Hic adeò nulla phohibitio in suis officiis per hoc Christi praeceptum statuitur, ut sunt haec omnia cum acerimis & sanctissimis mandatis à Deo sancita. Custodit Magistratus non solum secundam, verùm OMNIUM MAXIME PRIMAM TABULAM: Ido∣lolatrias, Blasphemias, Execrationes, Perjuria, ULCISCITUR. Oblatas HAERE∣TICAS,* 2.429 & in verum Deum contumeliosas, atque alias eas BLASPHEMIAS DOCENTES, COERCET. Praefractiores atque in errore pertexendo contu∣maciores, & cum certissimo plurimum EXITIO, pro malificiis PUNIENDOS SUSCIPIT. Nequè cum boc facit Zizania evellere intelligitur, quia cum suo officio in eo regno non versatür, ubi interdictum de evellendis Zizaniis positum est: Non igitur Magistratus, & hujus generis vitae corporalis Officiales, quùm se scanda∣lis perturbantibus tranquilitatem, severa vindicatione obviam eunt, Zizania contra Christi mentem evellunt, sed id praestant pro parte sua, ut verum Triticum in Ec∣clesia à Zizaniis non prorsus opprimatur, & Regnum Dei in terris non penitus ex∣olescat.

Master Dell therefore might in wisdome have forborne his extravagant quotation of Luther (whose Works I presume he never read) which he tels us not where we may find among his numerous Volumes, as he should have done.

His next quotation is a saying of Augustine out of Polanus; but Augustine is most expresse against him, not onely in his forecited passages against Petilian and the Donatists, but in many others mustred up by Gratian, Causa 23. quest. 4, & 5. where you may read them at large; to which I shall adde this sentence in his 166. Epistle; where thus he writes: To whom is it said, Serve the Lord with feare? &c. is it not to Kings? But how doe Kings serve the Lord with feare, unlesse it be by a religious severity, in prohibiting those things which are done against the Lords commands? For every one of them serves him after one manner as be is a man, after another manner as he is a King: For as he is a man, he serves him in living faithfully; but as he is a King, he serves him in pre∣scribing Lawes, commanding just things, and prohibiting the contrary, CONVE∣NIENTI RIGORE SANCIENDO, with convenient rigor and pu∣nishments; like as Hezekiah served him in destroying Idols, Groves and high Pla∣ces: And as Josiah served him. And he addes this as a Reason elswhere; f 2.430 Rex a Regendo dicitur, non autem regat QUI NON CORRIGIT: If Kings then be Kings of Hereticks, Schismaticks, Seducers, Blasphemers, Idolaters or Apostates, as well as of other Subjects, they must not onely governe, but correct and punish them too, by enacting severe Lawes against them, and seeing them put in execution; as this Father informes us, That the devout and orthodox g 2.431 Roman Emperours, not onely made severe Lawes against the Donatists and other Hereticks and Schismaticks, but likewise appointed h 2.432 Dulcitius, an eminent Colonel and Notary, to take speciall care to see them executed. Unhappy Master Dell to quote such a Fa∣ther out of Polanus, who is so pointblank against him, and refutes his

whole Sermon in his Books against the Epistles of Parmenianus and Petilian the Donatist, Contra Cresconium Gram. & Epist. 48, 50, as those who will take paines to peruse them may discover. I wish this learned Gentle∣man hereafter to peruse and read Authors well, before he quotes them, and not to take them upon trust, with such disadvantage to his cause and reputation too.

His other Authority out of Master Tyndal, is nothing to purpose, who speaks not one word against Kings, Emperours or Christian Magistrates suppressing or punishing Hereticks, and reforming the Church by out∣ward power; but writes expresly for it, at large, in his Books Intituled, THE OBEDIENCE OF A CHRISTIAN MAN, and THE PRAC∣TICE OF POPISH PRELATES, where he asserts; That Kings and Magistrates are in the room of God; that their Lawes are Gods Lawes, and that they are to punish all evill doers, and any sinne that shall break out; and though he blameth them for being the Popes and Bishops Hangmen in his dayes, to kill whom∣soever they condemned without more adoe, vpon their bare commandement, without any due examination of the cause: Yet if upon their owne examination they shall find them to be Heretecks or false Teachers, he then admits, They may justly punish and put them to death without any danger; exciting both Emperours and kings to reforme the Church, and to shake off the Yoake both of the Pope and Prelates, together with their Canons, Su∣perstitions and false Doctrines: So that this holy Martyr oppugnes Master Dels opinion for which he quotes him, and speaks only of forcing Infidels by the Sword of war, without instruction, to embrace the Christian Faith.

His last Authority is Ʋlricus Ab Hutten, but where his words are re∣corded he makes no mention, neither are they pertinent, being spoken to a Councell of Priests (as he confesseth) not to Christian Magistrates; which yet he foisteth into his English translation of his words, not being in the Latin: Surely as this foisting is unsufferable, so I must ac∣quaint Master Dell, that this quotation was very unhappy and fatall to his cause, since this very Author hath written a Book, DE SCHISMATE EXTINGUENDO, wherein he refutes that very opinion he would fa∣sten on him.

And thus I have given you a briefe account of Master Dels great skill and learning in mistaking, mis-citing, perverting every Author which he cites, whose opinions are all pointblank against him, asserting the Magi∣strates legislative, coercive and punitative power, in case of Heresie, Schisme, Seduction, Blasphemy, and all kind of open sinne against God, or the Churches peace, as well as against men; so as I beleeve his owne words [I i 2.433 have ACCIDENTALL•• MET WITH THEM] to be true, itimating he never read the Authors themselves; and I hope I have substan∣tially retorted them to his shame. He addes there, That the Truth (he meanes the Anti-magistraticall, Anabaptisticall errors he maintaines, against the Magistrates coercive power) hath but a few Followers; which implies, that what I assert hath Many: And indeed it hath so, as many as

would overswell this Treatise; I shall therefore give you onely a touch of some.

Not to mention all the godly Emperours, Kings, Princes, Republicks Lawes and Proceedings, forecited to this purpose, recorded, approved by all Ecclesiasticall Histories, Divines, Ancient and Moderne, as Eusebius, Socrates Scholasticus, Theodoret, Sozomen, Ruffinus, Cassiodor, Evagrius, Nice∣phorus Callistus, the Century Writers, Augustine, Epist. 48, 50. and Contr. Lit Petiliani, lib. 2. Peter Martyr, Aretius, Paraeus, Beza, and others: Nor yet to remember the sayings of Hierom, Ambrose, and other Ancients, to this purpose, collected by Gratian, Gausa 23. qu. 4, 5. where you may per∣use them at large, nor of Julius Firmicus Maternus, or Chrysostome in Rom. 13. nor the saying of Amphilochus to the Emperour Theodosius, recorded by Theo∣doret, Eccles. Hist. l. 5. c. 16. nor of Ambrose to the Emperour Valenti∣tian the second, registred by Theodoret, l. 5. c. 13. or that in his Epist. 12. & 33. and his Oratio ad Auxentium; nor Chrysostomes notable speech to the Emperour Arcadius, recorded by Symeon Metaphrastes, Ribadeniera, and others in his life, against the toleration, and for the suppression of Here∣ticks, all pertinent to my purpose.

I shall give onely a briefe account of some Fathers Opinions in this point to satisfie the learned Readers.

a 2.434 Tertullian, who lived in the dayes of Persecution, is of this opinion, That Hereticks ought to be forced and punished: Ad Officium Haereticos COMPELLI, non illici dignum est; duritia, vincenda est, non suadenda, &c.

Saint b 2.435 Cyprian, who was himselfe a Martyr, writes thus▪ Sic Idololatriae indignatur Deus, ut praeceperit etiam eos interfici, qui sacrificare & servire Ido∣lis suaserint, in Deut. 13. & iterum loquitur Dominus & dicit, nec Civitati par∣cendum etiam si universa consenserit ad Idololatriam: Cujus praecepti, & rigoris memor c 2.436 Mathathias enterfecit eum, qui ad aram sacrificaturus accesserat: Quod si ante adventum Christi circa Deum colendum & idola spernenda, haec praecepta servata sunt, QUANTO MAGIS post adventum Christi servanda sunt, &c. Et cum ille passus sit pro alienis peccatis, muliò magis pro peccatis suis pati unum∣quemque debere? From which place Jacobus Pamelius in his Annotations on this Chapter, Annot. 27. and Bellarmin de Laicis, l. 3. c. 21. inferre the lawfulnesse of putting, not onely Idolaters, but Hereticks also to death, under the Gospel; and good reason for it, if we beleeve d 2.437 Rhabanus Maurus, for, Haeretici quot erroribus, tot Idolis sunt obnoxii.

e 2.438 Epiphanius, f 2.439 Cyrill of Hierusalem, and g 2.440 Others, record and approve the punishment of Manes the Heretick, who had his skin flead off from his body, and then was cast unto and devoured of Dogs.

Saint h 2.441 Jerom records and approves the edicts of the Christian Empe∣rour: Quae de Alexandria & Aegypto Origenistas pelli jubent: and against Priscillian the Heretick: Qui & SECULI GLADIO, & totius Orbis* 2.442 Auctoritate DAMNATUS EST: And in his Commentary on Galat. 5. I would they were cut off that trouble you; he writes thus: Certè nullam puto in∣veteri Lege iam trucem, tam cruentam in aliquos esse sententiam, quàm utinam ab∣scindantur

qui vos perturbant. Si putant sibi hoc prodesse, non solum circumcidentur, sed etiam abscindantur; si enim expoliatio membri proficit, multò magis ablatio, (with whom Primasius and Claudius Altisiodorensis concurre in terminis, in cap. 5. Epist. ad Galat.

i 2.443 Saint Chrysostome, though he seems unwilling to have all Hereticks slain and put to death, Si enim morte plectarentur Haeretici, atrox profectô & irre∣conciliabile bellum universo terrarum Orbi esset inserendum: their multitude be∣ing then so great, dispersed over the whole world; yet he addes even from the Parable of the Tares it selfe: Non autem prohibet Dominus, quo minus im∣pudentem Haereticorum audaciam SUFFRENEMUS SIMUL ET RE∣STRINGAMUS; verum ne vita prorsus exigamus: And in his 47. Homily on Matthew, he addes; Non prohibet autem Conciliabula Haereticorum DISSI∣PARE, ora obstuere, libertatem loquendi concidere, verum interficere & trucidare: With whom Euthymius accords, both of them agreeing, That where Here∣ticks, who are Tares, cannot be plucked up without danger to the Wheat, and orthodox Christians, there they are not to be put to death; but when and where there is no such danger, they may be executed even be death.

k 2.444 This was Saint Augustines opinion at first, That Hereticks were not to be punished by the Secular Magistrate, nor put to death: which upon consideration he afterwards retracted, asserting at last, Both the utility and necessity of the Magistrates Coercive power, and justifying the Em∣perours Lawes and procéedings against them, even unto death it selfe; though to avoid the censure of cruelty, he sometimes intercedes for the spa∣ring of the lives even of those Hereticall Donatists, who had murdered some Orthodox Ministers and Christians, out of a misguided Zeale, and offered violence to their persons, houses, goods, and most justly deserved to be punished with death, as he acknowledgeth. This opinion of his, even for the capitall punishing of Hereticks, you may read at large in his lib. 1. contr. Epist. Parmeniani, cap. 7. & Tract. 11. in Joan. where he thus writes: Mirantur quia commoventur potestates Christiane adversus dete∣standos dissipatores Ecclesiae: Si non ergo moverentur, & quomodo redderent ratio∣nem de imperio suo, &c. Videtis qualia faciunt, & qualia patiuntur; occidunt ani∣mas, affliguntur in corpore, sempeter las mortes faciunt, ET TEMPORA∣LES SE PERPETI QƲERƲNTƲR, &c.

Cyrill, Archbishop of Alexandria, in his l 2.445 20. Epistle determines thus con∣cerning the Heresie and Blasphemy of the Heretick Nestorius, to whom he held it very dangerous to indulge a Pardon: Si enim qui vel unam contra Religiosissimos & Christi aman••i••simos Reges nostros blasphemam ausus fuerit emittere vocem, meritò quam leges praescribunt patitur indignationem, NON MAGIS IMPIƲS ILLE EAM PATIETƲR, qui sacrum nostrum mysterium universum subvertit, & Dispensationem è medio tollit, quam sanctus & benignus Dei Patris unigenitus Filius homo fieri dignatus, nostri gratia adimplevit, ut nos omnes servaret, & Ʋniversum Orbem qui sub Calo est, & a peccatis, & morte li∣beraret.

m 2.446 Eusebius highly commends and approves the Edict of Constantine the

For sappressing and punishing Hereticks, relating the good effects thereof. Theodoret, Eccle. Hist. lib. 5. c. 2, 3. l. 1. c. 10. Evagriu••, Eccles. Hist. l. 4. c. 11. Russinu••, Eccles. Hist. l. 1. c. 1••. Sozomenus, Eccles. Hist. l. 3. c. 17. l. 7. c. 6, 24. Nicophorus, Eccles. Hist. l. 8. c. 18. l. 11. c. 30. l. 12. c. 15. l. 13. c. 17. Socrates Scholacticus, Eccles. Hist. l. 5. c. 7. & Cassi∣odor, in his Tripartita Hist. l. 1. c. 7. l. 2. c. 20. l. 4. c. 13, 18, 21, 26, 31, 32, 33. l. 7. c. 4, 9. l. 9. c. 2, 4, 10, 19, 21, 27, 28, 30, 33, 36. l. 10. c. 27. l. 11. c. 3. 17. Record and commend the Lawes and Procéedings of Christian Emperours, both against Hereticks, Pagans, and Schisma∣ticks, as well for their punishment, as suppression.

* 2.447 Leo the first, writes thus of the Priscillianists and their Heresie: Meritò Tatres nostri, sub quorum temporibus haeresis haec n••sanda prorupit, per totum mun∣dum instan••er egere, ut impius furor ab Ʋniversa Ecclesia pelleretur: Quandò etiam mundi Princepes i••a hanc sacrilegam amentiam detestati sunt, ut Authorem ejus ac plero que discipulos LEGƲM PƲBLICARƲM * 2.448 ENSE PRO STERNERENT: Videbant enim omnem curam honestatis auferri, simulque divinum jus humanumque subverti, si hujusmodi hominibus ƲS QƲAM VIVE∣RECƲM TALI PROFESSIONE LICƲISSET. Et profuit diù ista districtio Ecclesiae Lenitati; quae etsi sacerdotali contenta judicio, cruentas refugit ultiones, severis tamen Christianorum Principum constitutionibus adjuvatur; dum ad spirituale nonnunquam recurrant remedium, qui timent corporale supplicium: Ex quo autem multas provincias hostilis occupavit irruptio, & executionem legum tempestates interdixere bellorum, ex quo inter sacerdotes Dei difficiles commeatus, & rari caeperunt esse conventus, invenit ob publicam perturbationem secreta perfidia libertatem, & ad multarum mentium subversionem his malis est incitata, quibus de∣buit esse correcta; (our present deplorable condition:) And Epist. 7. He commends Theodosius the Emperour, for his most pious care of Christian Religion; Ne scilicet in populo Dei aut Schismata, aut Haereses, aut ulla scandala convalescant.

* 2.449 D••oscorus, Archbishop of Alexandria (though accused and convicted of Heresie, and deprived for it) in the great general Council of Calcedon, Act. 1. cried out, FLAMMIS DIGNOS HAERETCOS, That Hereticks were worthy to be burned. Non solum poenis dignus est Eutiches, sed IGNE.

Optatus Milivetanus, lib. 3. contr. Parmenianum; compares the deed of one Macarius, who had SLAINE AND PUT TO DEATH Maradus and Donatus two Donatists, to the deeds of Moses, Phyneas and Elijah, In slaying Idolaters and Idolatrous false Prophets; justifying this Action of his.

Athanasius, Epist. ad Orthodoxos, determines thus, Si Acatius, Ludoxius, Patrophilus, ••u•• talia Scribant, qui quaeso non OMNI SƲPPLICIO DIG∣NIFƲERINT.

Joannes M••••••••••ius, Resp. ad Homisd. Papam, writes thus: Nisi Christum Fi••ium Dei qui pro nobis passus est in carne unum esse, & sancta & individua Trini∣tate suerit confessus Dioscorus, PELAGO MANCIPETƲR.

Gregory the first, Epist. l. 1. Epist. 72, to Gennadius, and in other places,

quoted by Gratian, Causa 23. qu. 3, 4. and Bernard, Sermo 66. Super Can∣tica, approve, The suppressing and punishing of Hereticks by the Sword of the Civill Magistrate, and by death it selfe, though Bernard dislikes the Peoples tumultuous murdering of them in a malicious manner; which Justine Martyr in his Epistle Ad Zenam & Serenum; Ambrose Epist. 27. Seve∣rus Sulpitius, sacrae Hist. l. 2. & Ivo Carnotensis Decret. pars 13. c 114. doe likewise censure; and Augustine justly blamed in the seditious Donatists and their Circumcellioes, in his forecited passages, & Epist. 48. Yea, this Gregory the first thanks Gennadius, for making warre upon obstinate Here∣ticks, exhorting him to procéed therein.

Our owne venerable Beda, in Cantica Cant. l. 3. Tom. 4. Col. 748. on these words; Capite nobis vulpes pusillas, quae demoliantur vineas: deter∣mines, That all men ought in their severall places to take and beat down Hereticks and Schismaticks: Ne fidem Ecclesiae, quam unam esse oporte••, eorum infestatio scinderet, atque in partes distraheret: And he addes, that he saith not capite vobis, sed nobis vulpes pusillas, for this reason; Ʋt hinc magis OMNES qui possent, ad debellandam, sive corrigendam Haereticorum nequitiam accenderet, quo eo sibi in hoc agendo deservire monstraret, suamque esse vineam, qu••m defende∣ret ipse, laborum piorum remuneratione ostenderet. And Ecclesiasticae Hist. Gen∣tis Anglorum, l. 1. c. 21. He both records and approves the Banishment of the Pelagians out of this our Island for their Heresie.

Isiodor Hispalensis (quoted by Gratian, Causa 23. qu. 5.) writes thus: Principes seculi nonnunquam intra Ecclesiam potestatis adeptae culmina tenent, ut per eandem potestatem Disciplinam Ecclesiasticam muniant; ut quod non praevalent sacerdotes efficere per doctrinae sermonem, potestas hoc imperet per disciplinae terrorem. Saepe per Regnum terrenum coeleste Regnum proficit; ut qui intra positi contra fidem & disciplinam agunt, rigore Principum conterantur, ipsamque disciplinam quam utilitas Ecclesiae exercere non praevalet, cervicibus superborum & potestas Principalis imponat, &c.

I could adde many more ‖ 2.450 Authorities of the Ancients to this pur∣pose, but these may suffice, and you may read more of them in Gratian, Causa 23.

If any object the Authority of Hilary, Contra Auxentium, who forced* 2.451 men with armed power to embrace his Arrian opinions, whereupon he thus checks him for it: Ac primum misereri licet nostrae Aetatis laborem & praesentium temporum stultas opiniones congemiscere, quibus patrocinari Deo hu∣mana creduntur, & ad ••uendam Christi Ecclesiam, ambitione seculari labora∣tur. Ac nunc prob dolor divinam fidem fuffragia terrena c••mme••dant, inopsque vir∣tutis suae Christus, du•• ambitu nomini suae conciliatur, arguitur: Terret exi∣liis & carceribus Ecclesia, credique sibi cogit, quae exiliis & carceribus ••redita est, &c.

I answer with p 2.452 Marsilius Patavinus, who objects it; that this was obje∣cted* 2.453 onely against Auxentius the Arrian, as he was a Bishop or Clergy man, to whom no coercive power, nor externall forcible Authority by the Sword, belonged; or against the Clergies own using of externall force; not

against the Coercive and Penall power of Christian Princes and Magi∣strates, to whom God hath given the Sword of Justice, to suppresse and punish Hereticks, as well as other Malesactors. So as it makes nothing at all against my conclusion; and yeelds our Opposites (who never cite it) but this Nonsequitur. The * 2.454 Ar••ian Bishops are justly blamed by Hilary for using externall force, violence, prisons, banishments, death, against the Orthodox Christians, guilty of no Heresie nor Schisme; There∣fore godly Emperours, Princes, Magistrates, are blame-worthy for impri∣soning, restraining, or putting obstinate dangerous Hereticks to death. All other Objections from the Fathers, will receive the selfe same An∣swer.

If any object in the second place, the 56. Canon of the fourth Councill of* 2.455 Toledo, prohibiting the Enforcing of the Iewes to beléeve by externall vio∣lence, in these words; * 2.456 De Judaeis autem praecepit sancta Synodus, nomini deinceps ad credendum VIM INFERRI, * 2.457 Cui enim vult Deus miseretur & quem vult indurat. Non enim tales INVITI SALVANDI SƲNT, SED VO••ENLES, Ʋt integra sit forma justitiae: Sicut enim homo * 2.458 propria arbitrii voluntate serpenti obediens periit, sic vocante gratia Dei, propriae mentis conversione homo quisque cred••ndo salvatur: Ʋt NON VI, sed liberâ arbitrii voluntate & convertantur, ••ƲADENDI SƲNT, NON IMPELLENDI. Qui autem jampridem ad Christianitatem venire coacti sunt, sicut factum est temporibus Religios••••imi Principis Sisubetis, quia jam constat ••os Sacramentis divinis sociatos, & Baptismi gratiam suscepisse, chrismate Ʋnctos esse, & corporis Dominici & San∣guinis extitisse participes, oportet, ut fidem etiam, ••uam VI, VEL NECES∣SITATE SƲSCIPERƲNT, TENERE COGANTƲR, ne nomen Domini Blasphemetur, & fides quam susciperunt, vilis & contemptibilis habeatur.

I answer, first, that the forcing and compelling of professed Jewes, who* 2.459 never embraced Christianity, to beleeve and be baptized against their wils, is one thing; and the punishing of Hereticks, who have once embraced, professed the Christian Faith, and revolted from its sincerity, another thing; therefore this Councils prohibiting the former, doth no wayes impeach the lawfulnesse of the later: The one being an enforcement of an unbeleever; the other, a punishment of a wilfull misbeleever. Secondly, it is one thing to enforce Jewes to come to the outward Ordinances, and Meanes of conversion, that they may beleeve, or be converted by them; and another thing to enforce them to beleeve and be baptized before in∣struction or conviction: the first this Council condemnes not, but the later onely. Thirdly, there is a difference between compelling Jewes by outward violence to be baptized, and professe themselves to be Christians; and restraining of them by Lawes and punishments, not to exercise their Jewish Ceremonies, or vent their Blasphemies in contempt of Christ, and Christian Religion; the later whereof this very Council restraines, Can. 58, •••• 66. Fourthly, this very Canon informes us, that some Jewes were compelled to be baptized and embrace the Christian Religion in the

Reigne of their most Religious Prince King Sysubet; and those having once embraced the Gospel, and received the Sacraments, though by co∣ertion, are by like coertion to be enforced to perservere in this Pro∣fession, by the determination of this very Canon: Therefore by the selfe same reason, Hereticks who have once embraced the orthodox Faith, and revolt from it unto damnable Heresies, are by this Councels resolution, even by outward force and punishments to be compelled to renounce their errours, and persevere in the orthodox Faith they once embraced, pro∣fessed; or else they may be justly punished by the civill Magistrate, least Gods name should be blasphemed, &c. Which is so far from making against, that it is a direct determination for me, especially if we consider the many penall, coercive Lawes made against the Jewes in Spaine, about and soon after the time of this very Council, recorded at large by v 2.460 Fredericus Lindebro∣gus, where you may peruse them. Fiftly, there is a wide difference between naturall borne Subjects, and meer Forraigners or Aliens who are no Sub∣jects, but Sojourners in a Kingdome, as the Jewes were in Spaine: A Prince may compell the one being his Subjects, and living under his Laws, to such things as he cannot in justice enforce the other. The King and State of England may compell all English, Scottish, Irish Subjects to repaire to our publick Assemblies, and to submit to that Chuch-government which shall be established by common consent in Parliament; but they can∣not enforce a Jew, a Turk or Spaniard, who sojourne here as Factors, to make publick profession of our Religion, and submit to our Church∣government; though they may restrain their open Idolatry and blasphemy. All which considered, there is nothing in this Canon, nor in any other ancient Council or Father that I have met with, which well understood, will any way contradict, but ratifie and confirme my Thesis; the contra∣ry assertion being maintained onely by the schismaticall, hereticall x 2.461 Do∣natists, to uphold their faction in poynt of Thesis, though directly con∣tradicted by their practise, as Augustine demonsttates, and Optatus too, who have largely refuted this their Anti-Magistraticall error in their forecited, and succeeding Passages.

For popish Authors, besides the Canonists already cited, I could men∣tion divers who assert and prove at large, That obstinate Hereticks and Blas∣phemers ought to be suppressed, imprisoned, banished, yea BURNT OR PUT TO DEATH by the Christian Magistrate. I shall give you a Catalogue of some few of them instead of many; as namely, Vincentius Spec. Moral. Par. 3. l. 3. Disti. 31. De Haeresi. Gulielmus Peraldus, Summa Virtutum ac Vitiorum Tom. 1. De Justitia, c. 7. p. 181, to 185. where this is largely proved. Alexander Fabritius, Destructorium Vitiorum, pars 6. c. 4. & 39. Lucas Tu∣densis, Adversus Albigenses, l. 3. c. 15, 16, 21, 22. who copiously asserts it. Reynerus, Contr. Waldenses, c. 9, 10. Antoninus, Histor. pars 3. Tit. 19. c. 1. sect. 4. & Summae, pars 2. Tit. 12. c. 4. Joannis Ferus, in Matth. c. 13. & Sermo c. 3. in Domin. 5. post Epiphan. p. 465, 467. Thomas Wal∣densis, Doctr. Fidei. l. 2. Artic. 3. c. 71. Alexander Alensis, Sum. Theologiae

pars 2. quest. 162, 163, 164. Lupoldus, De Zelo German. Veterum Prin∣cipum, cap. 2. Thomas Beauxamis, Harmoniae Evangelicae, Tom. 2. f. 406. (where he proves, The lawfulnesse of burning Hereticks from divers Scriptures, as a prologue to their eternal burning in Hell fire hereafter, if they repent not.) Alphonsus deCastro, Adversus haereses, l. 5. & dePunitione hae∣ret. Jacobus No••nera, de Ecclesia Christi ab Haereticorum Conciliabulis Di∣nosc••nda, l. 1, & 2. Paulus Windeck, de Extirpandis Haereticis. Paulus Grillandus, De Haeereticis & eorum poenis (where this is fully proved, That Hereticks may and ought to be punished and put to death by the Civill Magistrate.) Conradus Brunus, De Haereticis, l. 3. c. 13. John Fisher, Bishop of Rochester, in his, Assertionis Lutheranae Confutatio, in his Works in folio, printed 1597. p. 272. & Artic. 33. Col. 633, to 644. where he largely argues the lawfulnesse of putting Hereticks to death, enforcing this argument among others, in these termes: x 2.462 Ego quidem Haereticos & interimendos opinor, ubi non potes aliter servare gregem. Quam rem & Christus ipse mihi visus est apertè satis indicasse, quandoquidem & Lupos rapaces vocaverit eos: Quis enim rapa∣cem Lupum (ubi gregi metuit suo) non prius occideret, quàm sinat oves ab eo dilaniari? Quis est qui nescit, quod pastori charior esse debet suarum ovium salus, quàm Lu∣porum vita? Quamobrem cum alterutros perire necesse sit, hoc est, aut oves, aut lupos, quid stolidius cogitari potest, quàm ita lupis indulgere, ut gregis tand••m universi ja∣cturam patiaris? Id quod haud dubiè futurum est, si lupos non interimeris. Et ut istis lupis nemo prudens pastor ità favere debet, ut interim oves pereant; ita nec H••∣reticis parcendum est, ne per eorum violenta dogmata depereant orthodoxi. Nam Haereticorum Sermo multò perniciosius est hominibus, ••uàm ovibus lupus: Sermo enim eorum (ut ait * 2.463 Paulus) velut cancer serpit: Q••amobrem si liceat feras non arcere solum, sed etiam interimere, ne pecudibus noceant, MƲLTO MA∣GIS ID LICEBIT DE HAERETICIS STATƲERE, ne tantam animabus Christi sanguine redemptis inferant perniciem. Nam qua precor alia ratione Christiano gregi contra lupos istos succurrere poteris? Num censuris Ecclesiae? Sed has ipsi contemnunt penitus: An amissionis rerum suarum metu? Sed isti nec Deum, nec homines metuunt: An exilio? Sea per literas haereses disseminare suas poterunt: An carceribus? Sed custodes crebrò per illos corrupti sunt. Brevitèr, quo∣cunque locorum vivere permittuntur, nunquam ab eorum dentibus tuta fuerit Christia∣ni gregis salus; which he prosecutes at large. To him I shall subjoine Sixtus Senensis, Bibl. Sanctae, lib. 6. Annot 60. in Matth. 13. 30. who proves from Chrysostome, Augustine and Euthymius, That Hereticks may be slaine and pulled up as Tares, when it may be done without danger of plucking up the Wheat together with them. Benedictus â Benedicto, in his Jacula Ecclesiae Catholicae, ex Catholicorum, ipsisque Haereticorum Assertioni∣bus deprompta; Venetiis 1608. Haeresis 229, 230, 231. p. 133, to 137. (where he copiously proves, the lawfulnesse of Christian Magistrates re∣straining and putting Hereticks to death, from the Authorities of Atha∣••asius, Joannis Maxentius, Augustine, Prosper, the Councels of Constans and Lateran, the Decrees of sundry Popes, and the testimonies even of Luther, ••u••er, Manilius, Lusser, Joachimus Westphalus, Melancton, Bullinger,

Brentius, Capito, Calvin and Beza:) Joannis Langh••crucius de Vita & Honestate Canonicorum, l. 5. c. 19. l. 6. c. 33. Jacobus Spielegius Lexicon. Jurid. verbo Haereticus, Claudius Espencaeus Comment. in Epist. 1. ad Tim. c. 1. verse ult. Gregorius de Valentia, Tom. 3. Disput. 1. qu. 10. Egidius de Coninck, Disput. 35. de Divortio, Dub. 4. p. 863. Suarez de Triplici virtute The∣ologica, Disp. 18. sect. 2. The Rhemists in their Notes on the New Testa∣ment, on Luke 9. sect. 5. and Apoc. 17. sect. 6. (whom neither Doctor Fulke, nor Master Cartwright contradict herein, in their Answers to these Notes) Justus Lipsius, lib. 4. Polit. c. 2. Rebuffus, Praxis Beneficiorum, pars 3. de modis amittendi Beneficia, p. 227, 228, &c. Meyser, l. 4. De Legibus, sect. 1. qu. 10, 11, 12. Per. Gregorius, de Republica, l. 12. c. 4. Jacobi Greseri, Prologomena in Scriptores, Contr. Sectam Waldensium, c. 6. Bibl. Patrum. Colon. Agrip. 1616. Tom. 13. p. 292, 293. Jacobus Pamelius Annotationes in Epist. 52. Cyprian Annot. 78. p. 63. & Annot. 27. in Cypr. Exhortat. Martyrum, p. 198. Claudius de Sanctes, ad Edicta Ve∣terum Principum: & de Methodo contra Sectas, Robert: Arboricensis, de Hae∣reticis coercendis; & de compescenda Haereticorum petulentia. Arnoldus Al∣bertinus, Comment. Rubr. &C. 1. de Haereticis: Joannis Nicholas Aulati, de Hae∣reticis. Alanus adversus Haereticos; Arnoldus Albertinus, de Haereticis. Joannis Gerson, de Potestate circa materiam fidei Oper. Tom. 1. p. 422. to 430. Petri Berchorii Reductorium Morale super, Levit. ca. 6. p. 50, 51. Georgii Wicelii Ho∣mil. Domini, 8. post Trinit. Sebastianus Barradius Comment. in Histor. & Harmon, Evang. Tom. 2. l. 2. c. 12. & Tom. 3. l. 3. c. 15. num. 46, 47, 48. Tho∣mas Sanches, Opus morale in precepta Decalogi, l. 2. c. 7. to 15. where this is largely handled. Florimond de Remond; L'Histoire de la Naissance, Progresse & Decadence de L'Heresie de ce Seicle; A Paris 1610. Michael Mauclerus, de Monarchia Divina Ecclesiastica, & seculari Christiana: Lutetiae Parisior, 1622. Secundae partis, lib. 2. c. 12. l. 7. c. 8. Tertiae partis. l. 3. c. 9, 10, 11. l. 8. c. 10, 11. Quartae partis, l. 1. c. 9, 10. l. 5. c. 2. where this point is most co∣piously handled, asserted; Marcus Antonius de Dominis, Archbishop of Spalato De Republica Ecclesiastica, l. 6. c. 4, 5, 6. (where this is amply proved) Jo∣annes Malderus, de Virtutibus Theologicis, Antuerpiae, 1616. quaest. 12. de Haeresi Artic. 3. num, 1, De PAENA MORTIS JUSTE HAERETICIS INFERENDA, A MAGISTRATU CIVILI, where he copiously con∣firmes this Tenent; affirming it, Certum esse secundum fidem, propter consen∣sum Ecclesiae & OMNIVM DOCTORVM, qui illud tanquam DOG∣MA FIDEI TRADUNT: which he further prosecutes numb. 4. Marti∣nus de Fano, De Brachio per Judicem Ecclesiast. implorando; Gundisaluus de villa Diego, de Haereticis: Joan Nicholaus Arel. de Haereticis Jac: Pamelius, de Religionibus diversis non permittendis: Joannes de Roias de Haereticis: Dammianus Roscius, de sectis Haereticorum: & Consilia ad Haereticorum con∣fusionem; Zanchius Ʋgolinus de Haereticis: Antonius Santorellus de Haeresi, Schismate & Apostasia: Franciscus Pegna de modo procedendi, Contr: In∣qui••itos de Haeresi: Amb: de Ʋignate de Haeresi: Francis: Zabarella de Scism••∣tibus, Authoritate Imperiali tollendis, Ludovicu•• Carerius, de Haereticis. Th••.

Aquinas 2 secundae qu. 10. 8. 0. qu. 11. 3. l. 4. Distinct. 13. qu. 2. 3. Quodl. 10, 16. ob. determines thus: Haereti••i possunt justè occidi in judicio seculari; incarcerari, & rebus suis privari, etiamsi alios non corrumpant, magis quàm rei criminis laesae Magestatis, vel quàm cudentes falsam monetam: his reason is, because they commit high Treason against the King of Heaven: And, quia haeresis subvertit fundamentum omnium bonorum: Ideo plus caeteris peccatis nocet, & est gravissimum omnium peceatum per se; Dominicus Bannes in 2 secundae S. Thom. qu. 11. Artic. 3, 4. and most other Schoolmen on the second part of Aquinas, assert the like.

And to name no more, Cardinal Bellarmine himself, de Pontifice Romano, l. 1. c. 2. & de Laicis, l. 3. c. 21, 22. largely and learnedly proves by Scriptures, Fathers, Protestant Writers, reasons, Imperial Laws, and other. Authorities, That Magistrates may, yea ought to punish and put to death obstinate Hereticks: affirming, That this is the unanimous opinion of all Catho∣licks: And he there solidly answers the severall objections made by Ana∣baptists and others to the contrary, quoting Master Calvin, Aretius and Beza, as concurring in opinion with him herein.

But passing by all these with other Romani••••s, whose long continued dai∣ly z 2.464 practise in putting such to death, and burning them to ashes, whom they condemne for Here••••cks, is an unanswer b•• evidenc•• of their opini∣ons herein; I shall proceed to the Resolutions and Judgments of such Protestant Churches in their publick Confessions, and learned Protestant Writers of chiefest note, from the very glimmerings of Reformation, untill this present, which will be more p••n••••rous and prevailing with our Opposites and Sectaries (who commonly slight Antiquity, and now all other Authors, as of small or no account,) then any other Authorities; and I presumewill give good satisfaction to all ingenuous Readers, but I am certaine will overballance Master D••s pretended Authorities to the contrary, and put him to perpetuall silence. I shall begin with the Con∣fessions of whole reformed Protestant Churches, and then passe unto their Writers.

The k 2.465 Reformed Churches of H••lvetia, in their former Confession, re∣solve thus: Seeing every Magistrate is of God, his chiefe Du••y consisteth in this; To d••s••nd Religion from all blasphemy, and to promote and put it in practice as much as in him lieth; and to judge the people according to just and divine Lawes, and to punish the Offenders according to the quantity of the fault, in their Riches, Body or Life: Which things when he doth, he performeth a due worship or service to God. And in their later Confession, chap. 30. of Magistracy: The Magistrates chiefest duty is, to procure and maintaine peace and publick tranquility, which doubt∣l••sse he shall never doe more happily, then when he shall after the example of most holy Kings and Princes of the people of the Lord, advance the preaching of the Truth, and of the pure and sincere Faith, and shall ROOT OƲT LYES, and all Su∣perstition, with all Impiety and Idolatry, and shall defend the Church of God: For* 2.466 indeed we teach, that the care of Religion doth chiefly appertaine to the holy Magi∣strate; let him therefore hold the Word of God in his hands, and LOOK, THAT

NOTHING BE TAƲGHT CONTRARY THEREƲNTO: Let him draw forth the Sword of God against all Malefactors, seditious persons, Theeves, Murderers, Oppressors, BLASPHEMERS, Perjured persons, and all those whom God hath commanded him to punish or execute; LET HIM SƲP∣PRESSE STƲBBORNE HERETICKS, (which are Hereticks indeed) who cease not TO BLASPHEME the Majesty of God, and to trouble the Church, yea and finally to destroy it. We condemne the ANABAPTISTS, who deny, that any man can justly be put to death by the Magistrate, &c.

The l 2.467 Confession of the Reformed French Churches, resolves, That God hath therefore delivered the Sword into the hands of the Magistrates, that Offences may be punished; not onely those which are committed against the second Table, but also against the first, &c.

The m 2.468 Confession of Belgia determines, That it is the duty of Kings, Princes and Magistrates, to endeavour, that the Ministry may be preserved, that all Idolatry and counterfeit worship of God may be cleane abolished, that the Kingdome of Antichrist may be overthrowne, and the Kingdome of Christ enlarged, &c. Wherefore we con∣demne the Anabaptisis, and all those troublesome spirits, which reject the higher Pow∣ers and Magistrates, overthrow all Lawes and Judgments, &c. which God hath ap∣pointed among men for honesties sake.

The n 2.469 Confessions of Auspurge, Basill, Bohemia, Scotland, determine the like, as you may there read at large.

I shall adde some few forraigne Protestant Authors of chiefest note to these Confessions.

o 2.470 Marsilius Patavinus, a great opposer of the Popes usurpations, asserts; That although the Pope, Prelates and Clergy men, have no coercive power to compell Hereticks and Schismaticks to beleeve and embrace the Gospel, or to constraine men to keep the precepts of the Evangelicall Law; Yet Christian Emperours, Kings, Magi∣strates, may by their humane Lawes punish, imprison, fine, banish Hereticks; and that it belongs properly to them, not to Priests, to punish and condemne Hereticks: concluding thus; Quod poenas personales, atque reales Haereticis infligere, ipsasque exigere, sibique applicare LICITE POSSUNT ET SO∣LEBANT PRINCIPES, sivè legislatores humani.

Henry Bullinger, Decadis secundae Sermo octavo, prapounding this Question then in controversie: An liceat Magistratui sua potestate subjectos punire Religionis vel contemptae, vel contumeliis effectae gratia? Resolves it thus: In personis igitur magna est diversitas: Sunt enim antesignani & duces pervicaces in erroribus, qui audaces sunt Hypocritae, & loquaces, & ideò ad seducendum appositissimi; ipsi quidem sine emendatione in propriam ruentes perniciem, & alios secum pertrahent. Et hi MODIS OM∣NIBUS SUNT COERCENDI, veluti Ecclesiae pestes, ne contagio ipsorum, seu cancer, serpat latius: Sunt deinde seducti quidem & damnati ab alijs qui errant, sed non malitià; nec pertinaciter, sed resipiscunt in tempore. Hos non oportet damnare protinus, sed orare Dominum ac sustinere, errantesque spiritu lenitatis & mansuetudinis erudire, donec redeant ad mentem meliorem. Porro in erroneis Dogmatibus alia alijs

sunt graviora: Sunt quaedam adeò Blasphema, impia & indigna▪ ut ne audiri quidē, ne dum ferri possint: sunt quae directè & palam tendunt in subversio∣nem Reipublicae, nisi in tempore sopiantur. Oportet autem Scripturis & ••anifesta veritate evincere illa quae in accusationem veniunt, esse talia qualia dicuntur: Comperta veritate & productis apertis testimonijs Scripturae, licebit in blasphemos, & eversores Ecclesiae Reipublicaeque gravissimè animadvertere, Sed levior mitiorque poena decernatur contra errantes in levibus, non in capitalibus erroribus. Nam errant quidam, sed ita, ut horum erroribus Deus non blasphemetur & Ecclesia consistat. De∣nique, ipsa non interturbatur Respublica. Ubi rursus occurrat illud A∣postoli: Alter alterius onera portate. Item, infirmos in fide suscipite, non ad dijudicationes disceptationum. Jam & in suppliciis & poenis insigne est discrimen. Pertinaciter errantes, & alios secum in errores abducere, inque erroribus retinere nitentes, blasphemi, & perturbatores, imò sub∣versores Ecclesiarum, JURE CAEDI POSSUNT; ideò tamen capitis supplicio non protinus afficiendus est omnis qui errat. Et quae minis & in∣crepationibus curari possunt, non debent acerbioribus elui & puniri. Mo∣dus in re qualibet optimus est: Est & multa pecuniaria, sunt CARCERES in quos concludi possunt, ne alios inficiant qui veneno pravae doctrinae & fidei corrupti sunt. Sunt & ALIAE CORPORUM AFFLICTIO∣NES, quibus coercentur errantes, & ut minus noceant aliis sanis, ut & ••p•••• sanantur, non toti pereant, sed resipiscant. Sed timor Dei, aequitas & prudentia judicis intelliget ex circumstantiis quomodo punienda sunt in ••••ductoribus & seductis prava dogmata, & pervicax rebellio, aut stolida & minimè malitiosa credulitas. Admonitio seria & diligens locum non habet in sceleribus nefandis jam perperratis, ET GLADIO ELVENDIS. Curet ••go Magistratus ut moneat in tempore monendos, &c. So he, so we conclude.

Martinus Bucerus in his Book de Regno Christi, (dedicated to our King Edward the VI.) hath many passages to this purpose, which you may there read at large, being the subject and scope of that Treatise: And in his E••arrat. in Matth. c. 22. he deter∣••ermines thus: Ex eo quod apud omnes rectè sentientes pridem & modo habetur, neminem ad fidem aut religionem compellendum; quidam Of∣ficium Magistratus in totum à rebus fidei & Religionis alienum faciunt, nec quicquam illum circà eas vel constituere vel emendare, aut etiam vindi∣care permittunt, addicentes illum totum solis-rebus seculi: Isti verò parum piè de sublimi potestatis munere sentire videntur. Dii in Scripturis Vo∣cantur Principes & Magistratus. Quare & Deos quosdam praestare inter homines debent eoque sic mala amoliri, & bona provehere, ut quae inter bona praecipua sunt, in primis procurand & tuend••curent, quaeque mala nocentiora, praecipuo studio avertant. Quùm itaque Religio non solum bona alià universa excellat, sed sine ea nihil sit jam humano generi bonum & salutare, certè consequens erit, ut Magistratus▪ PRIMUM DEBEAT RELIGIONI VINDICANDAE ET CONSERVANDAE CURAM IMPENDERE, qua••doquid••m nihil potest populo accidere pestilentius quà•••••• haec illi violetur; nihil salutarius quam si sarta-tecta persistat:

Hinc in lege Magistratibus persanctè praeceptum fuit, ut praeter consulto∣res, Levitas & Sacerdotes, ipsi quoque legem Dei studiose legerent, nimi∣rum ut ficut Deus ante omnia diligi debet, ità in primis operam daret, ut illius cultus rectè haberet: Hinc CAPITALIA fecit, non solum adultera, homicidia & id genus atrociora scelera, sed etiam si quis a cultu Dei docendo abduceret; si quis sibiipsi tantum Idola, aut aliam supersti∣tionem statueret, si ariolos consuleret, si Deo convicium dicat & hujus∣modi, quae propriè ad curam attinent Religionis. Jam Deus non mutatur; quare in haec eadem hodiè quoque Magistratum ANIMADVERTERE DEBET. Nec enim minus apud priscos vera Religio cordi fuit atque ho∣diè; & aeque tum atque modo opus Spiritus Sancti illa exstitit: Nihilomi∣nus, quùm & Doctrinae & Caeremoniae externae sunt, & potestas publica in hoc à Deo rebus humanis praefecta sit, ut illae optimè, id est, ex sententia ejus habeant, ac ita ante omnia ipsius cultus vigeat, neque possit nocen∣tius quicquam accidere impia Doctrina & superstitiosis Ceremoniis, etiam apud nos Magistratus officium erit cavere, ne quid in his pal••m pec∣cetur: occulta Dei judicio relinquere oportet. Nequaquam autem huc ire decet, quoniam multi sunt qui potestate sua abuntantur, & maximè in rebus sacris, ut proptereà curam religionis alienam a munere Magistratus faciamus, quàm primum habere quicunque potestate funguntur, non fo∣lum divinae, sed simul omnium Sapientium leges sanxerunt.

o 2.471 Huldricus Zuinglius de Duplici Justitia, Divina & Humana, towards the end, writes; That the Magistrate was instituted by God; among other ends, Ne blasphemi reddamus, sed verbi Domini audientes: Quod si ego blas∣phemias in Deum expuere non vereris, Magistratus blasphemum te poenis coercet. Religionem tuere debet, & provehere: Quod si eos non puniat qui Deo inobedientes sunt, Dei poenam non effugiet. Magistratus, in primis est, ut omnia ea aboleant, tollentque à medio, quae cum divini verbi ora∣culis pugnant. And elswhere he writes thus: p 2.472 That the Magistrate must know himselfe to be nothing else but a Sword, wherewith God doth cut off the worst and most hurtfull members of his Body; but he is to take heed that he cut not off a sound member for a diseased one, nor suffer a diseased one to live for a sound one: q 2.473 That the Magistrate may lawfully put open Malefactors' to death, who are pernicious to the Body of Christ, and hurtfull to the Common-wealth: And though he holds, r 2.474 That the Doctrine of Christ is not to be propagated with armes and the sword; and blames the Papists, the enemies of Gods Word: Quod omnia vitentant, non Scriptura∣rum collatione: Yet he addes; Interim Magistratus officium est nihil omi∣nus, ut hostibus veritatis (posteaquam satis sunt auditi & verbo Dei convi∣cti)* 2.475 silentium imponant, &c. Quidam certè eorum tam blasphemè, tamquè de Deo, de Veritate, deque Scripturis sacris loquuntur, ut nihil mirum esset, si Magistratus os ipsis comprimeret, quandoquidem Scripturis om∣ninò nihil possunt, nec cessant tamen reclamare, omnia vi tentare, non veritate. Praestaret, inquam, ut his, posteaquam auditi essent & edocti, Pytagoricum imponeretur silentium: So as in his opinion, Magistrates ongot to punish Blasphemers, to silence and suppresse Hereticks and Seducers, who are ob∣stinate,

and disturb the publick peace, else God will certainly punish them for this neg∣lect of their duty. And in these places and elswhere, he largely asserts the divine institution, power, lawfulnesse and necessity of the Christian Ma∣gistrate under the Gospel, against the Anabaptists.

Master Calvin doth the like, Institut. lib. 4. c. 20. throughout: Where he writes thus, Sect. 3. That the Magistrate is to take principall care to suppresse and punish Idolatry, Sacriledge, Blasphemy, and other publick offences against Religi∣on; and to take care, that the true Religion contained in the Law of God, he not pub∣lickly violated or contaminated by sacrilegious persons, without punishment. Sect. 9. he asserts, That the Magistrates are the keepers of both Tables, as we learn not onely by Scripture, but prophane Authors too; That it ought to be their chiefest care to de∣fend and preserve true Piety and Religion, and the honour of God, whose Vicars they are, and by whose benefit they reigne: And he concludes thus against the Ana∣baptists, and our Antagonists: Hoc quoque nomine maximè laudantur Sancti Reges in Scriptura, quòd Dei cultum corruptum vel eversum resti∣••erunt, vel curam gesserent Religionis, ut sub illis pura & incolumis flore∣ret: Contra verò sacra historia inter vitia anarchyas ponit, quod non esset Rex in Israel, ideoque faceret quisque quod placebat: Unde coargui∣tur eorum stultitia, qui vellent neglectà Dei cura, juri inter homines di∣cundo tantum intentos esse. Quasi verò praefectos Deus suo nomine con∣stituerit qui terrenas controversias deciderent; quod verò longè gravioris momenti erat praetermiserit, ut ipse purè coleretur exLegis suae praescripto. Sed huc turbulentos homines impellit impius omnia novandi cupiditas, vt omnes violatae pietatis vindices è medio sublatos cupiant, &c. In his Comentary on Rom. 13. and elswhere, he asserts the like: and that Christian Princes and Magistrates are to suppresse and punish Heresies, Schismes, Blasphemies; refuting the Anabaptists opinions and objections to the con∣trary: Yea, Master Calvin caused the Anabaptisticall Heretick Servetus to be put to death by the Magistrates of Geneva for his obstinate Heresie and Blasphemy; for which being blamed by some Anabaptists, he writ a parti∣cular Treatise, wherein he demonstrates to the world, Licitum esse in Haereti∣cos gladio animadvertere: that it was lawfull for the Christian Magistrate to put Hereticks to death, as Beza records in his life, and Bellarmine cites it too, lib. 3. de Laicis, cap. 21.

Finally, Master Calvin in his Praelectiones, in Daniel, cap. 4. ver. 1. fol. 43. asserts the lawfulnesse of punishing Hereticks and Blasphemers even with death: informing us what manner of persons they are, and what they aime at, who hold the contrary, in these words: Certum est quod cupiant: Nam si quis ipsos respiciat, SUNT IMPII DEI CONTEMPTORES [not Saints:]* 2.476 saltem nihil vellent certum esse in Religione; ideo labefactare, & quantum in se est, etiam convellere nituntur omnia pietatis principia. Ut ergò li∣ceat ipsis evomere virus suum, inde tant••••ere litigant pro impunitate, & negant poenas de Haere••icis & Blasphemis sumendas esse, &c.

Rodolphus Gualther in his 44. Homily, in Epist. ad Galatas, c. 4. from these words of the Apostle, I would they w•••••• even cut off that trouble you;

proves at large, That Magistrates may and ought to suppresse Hereticks with civill and corpor all punishments, and the Ring-leaders of them with death and capitall cen∣sures, even under the Gospel, according to the Prophesie of Zech. 13. 2, 3. meant onely of the times of the Gospel. And in his 76 Homily, in Epist. ad Rom. cap. 13. he affirmes the same; asserting, That the Christian Magistrates under the Gospell ought to punish all those offences with the Sword, which God himself hath thought worthy to he punished with capitall censures: Inter quae cùm omnium gravissima sint, quae adversus primam tabulam, cum divini nominis contemptu, cul∣tus prophanatione, & multorum aliorum seductione designantur, PRO∣CUL DUBIO in eorum Authores quàm severissimè pro delicti ratione animadverti debet. Minimè ergò illorum sententiam probamus, qui adorandae Trinitatis hostes, & aeternae Jesu Christi Divinitatis blasphema∣tores, plectandos esse negant. Dicunt illi, Fidem donum Dei esse, neque ali∣quem ad rect•• sentiendum cogi posse: Sed nos vicissim dicimus, contineri posse poenarum metu impostores, ne virus haeresium spargant, & pravis dogma∣tibus rudes & imperitos rerum seducent. He addes, that by this reason, no Malefactors whatsoever should be punished, because they commit those crimes for want of faith and grace, which are Gods gift.

Learned Peter Martyr not onely in his Common places, Classis 2. cap. 4. sect. 30, to 43▪ but in his s 2.477 Comentary on Rom. 13. asserts the like, affirming, That many wicked men and Hereticks have been by the force of lawes and punishements inflicted on them, converted from their sinnes and errors, and by degrees brought to a c••••diall love and embracing of Vertue and the true Religion; and that upon this rea∣son, Saint Augustine, who at first thought the Magistrate ought not to punish Here∣ticks; changed his opinion.

Solid Paraeus in his t 2.478 Comentary on Rom. 13. asserts and proves at large, That it is, and alwayes hath been the chiefest care of godly Kings and Magistrates to abolish false worships, take away Idols, and all instruments of Idolatry, and to pre∣serve the purity of Religion and Gods worship: That they ought not to suffer impurity in Religion, or to give liberty to every one to teach and professe what Religion he like, but onely to defend, tolerate and establish the true Religion; and that they ought, Edictis & poenis impedire Blasphemias, Haereses, Idola, Sacrilegia, &c. by lawes and punishments, to restraine Blasphemies, Heresies, Idolatries, Sacriledges, Schismes, and the like: Which he there proves at large, quoting the Lawes of many Emperours to this purpose. And also de Jure Principis circa Ecclesiastica.

The like in effect, if not in terminis, is asserted and proved at large by Bullinger, Aretius, Bucer, Fayus, Brentius, Jacobus Grynaeus, Musculu••, Oleuian, Piscator, Scultetus; and generally all Protestant Comentators on Rom. 13. and Papists too, whose words for brevity I pretermit. To these I might adde Brentius, de Republ. administr. Capito, de Jure Magistratus in Religione. Musculus Comment. in Psal. 2. (cited by Master Beza, as con∣curring in opinion with him;) Gerrardus, Loci Com. de Magistratu Polit. num. 5. & 33. who are of the same opinion.

Benedictus Aretius, in his Historia Valentini Gentilis; asserts, That Blasphe∣mous obstinate Hereticks may justly be put to death by the civill Magistrate, as Gen∣tilis

was at Berne, and Problem. Locus, 59. de Scismatibus; he asserts, That the chiefe Ring-leaders of Schismes, and obstinate Schismaticks may lawfully be sup∣pressed and punished by the civill Magistate, as the Donatists were, and enforced to come to the publick Ordinances by penall lawes; by which means many have been refor∣med and converted, as experience manifests.

Phillip Melancton, not onely in his forecited passages, but in his Council▪ de Officio Magistratus in Ecclesiarum Reformatione, & Loci Com. de Sacramento∣rum Numero; (where he makes the Magistracy a Sacrament, in some sense: Erit & Magistratus hoc modo SACRAMENTUM, quia est certum genus bo∣norum o••erum, ornatum verbe Dei & promissionibus, Rom. 13. even for the pu∣nishment of evill doers in the Church:) Historia de Incendio Serveti, by a namelesse Author, Hartmannus Springelius, de hodiernis Haeresibus & Haere∣ticis: Joannis Wigandus, de Exiliis Facinorosorum, & Pseudomartyrlis, Cl. G. Praet. de Regia potestate in Ecclesia; Hadrianus Saravia, de Imperan∣di authoritate & Christiana obedientia, l. 2. c. 52, 53, 54. Lu. Os••auder. Enchir. Contr. Com. Anabap. c. 9. assert the Magistrates coercive power to restrain & punish Idolaters, Hereticks, Schismaticks with corporal censuresand death.

Learned v 2.479 Zanchius affirmes; Omnes ferè ex nostratibus hujus sunt sententiae QUOD HAERETICI SUNT GLADIO PUNIENDI; That in his time, almost all Divines were of this opinion, That Hereticks were to be punished with the sword, or put to death: Of the same mind is learned Musculus Loc. Com. p. 1389. and Hugo Etherianus de Haeresibus.

* 2.480 Theodor Beza writes; We teach, that christian Magistrates ought to take speciall care, that the pure and sincere worship of God may flourish, and that they should RE∣STRAINE AND PUNISH Hereticks, CAPITALI QUOQUI PE∣NA SI NECESSITAS ET SCELERIS MAGNITUDO POSTU∣••ENT; and that with capitall punishment, if the necessity and the greatnesse of the crime so require, rather then the Church should receive any dammage: Which he elswhere asserts at large, Operum Vol. 1. p. 83, to 171. in a particular lear∣ned Treatise, De Haereticis a Civili Magistratu puniendis.

So Junius in Defensione 2. de Trinitate adversus Samotenianos, Hei∣delb. 1591. p. 40. Danaeus Ethicae Christianae, l. 2. c. 13. & elswhere, are of the same judgment: To whom I might adde Voetius de Tolerantia Anti-Trin∣tariorum: Becanus Locorum Com. Locus 49. the Professors of Leyden, Cen∣sura Remonstr. c. 24. sect. 9. Spanhemius Diatribe Historica de Orig▪ Progressu, Sectis & Num. Anabaptistarum: with many other forraigne Divines, whose names I spare; all reformed Churches in forraigne parts concurring with me both in judgment and practice too.

Neither doe our owne Authors dissent, but concurre jointly with these our Brethren; witnesse Bishop * 2.481 Jewel, and Master z 2.482 Perkins himself (whose words I shall recite in the close of this Work) Doctor Whitakers Adv. Cam∣pianum p. 234. Bishop Babington in his Comfortable Notes upon Exodus, cap. 18. in his Works in Folio, London, 1622. p. 271, 272; 273. Doctor Fulke in his Answer to the Rhemist Testament, on Apoc. sect. 6. where he writes thus: Though we allow the PUNISHMENT OF HERETICKS,

both in our owne and other Countries (even with death) yet we abhor the cruelty of Antichrist and his Church, which condemne the Christians, and murther them under the colour of Hereticks: Doctor Robert Abbot, de Suprema Potestate Regia: Bishop Carlton of Jurisdiction Regall, Episcopall and Papall: John Bridges of the Kings Ecclesiasticall Supremacy: Thomas Becon in his * 2.483 forecited works; and Doctor Willet in his Sixfold Comentary on the Epistle to the Romans, cap. 13. Controversie 4, 5, 6. Where thus he writes.

Princes ought not onely to take care about the affaires of the common-wealth, and to be altogether carelesse of Religion, but even unto Ecclesiasticall affaires, and mat∣ters of Religion, they ought to extend their Princely care and watchfulnesse. First, the Prince is the Minister of God for our good; but the good of the Subject is not onely civill and temporall, but spirituall concerning Religion. Secondly, Even the Heathen did ascribe unto their Kings a principal care even of Religion: Wherupon the Emperors of Rome were stiled, Pontifices Maximi, the high Priests or Prelates: and Aristotle writeth, lib. 3. politic. c. 10. that the Lacedemonian Kings had the command of War, and rei divinae cultum exercuisse, and did exercise divine worship, unlesse they were such Sacrifices as were necessarily to be done by a Priest; that therefore which by a common consent of Nations was given unto Kings, ought not to be denied unto christian Princes. Thirdly, the care of Religion otherwise concerneth the Prince, ra∣ther then private persons: these onely are to wish well unto it, and to accept of it; but the Prince ought to be an Agent, without whose power nothing can be effected publickly for the maintainance of Religion.

Secondly, it belongeth to the Imperial power to maintain true Religion, and see that no confused mixture of Religions be admitted, for this is given as a reason in the time of the Judges, why some followed Idolatry and strange worship, because there was no King in Israel, but every one did that which was good in his owne eyes, Judges 17. 4. if there had been then a King, they should not have been suffered every one to follow their owne fansies.

Thirdly, Christian Princes are by their Lawes and Edicts, to restraine all Blasphe∣my, Idolatry, Heresie, Sacriledge, and such like, because Princes are to be feared for evill works; their office is to restrain all evill works whatsoever, such as these are; and they are appointed to procure the good of their Subjects, and consequently to take out of the way all impediments which may hinder their good, such as these are: The Roma∣nists grant thus much, that the Princes by their Lawes should provide against Heresie, but they will exclude the Prince from all judgment of Heresie, which must be in their opinion determined only by the Church, &c. Which all our Di∣vines and Protestant Writers condemning, is a strong evidence to me, that Heretickes are properly triable onely by the Judges at the Common Law, by way of Indictment, not by the Clergy, as their Heresie is crimi∣nall and capitall, as well as Romish Priests and Jesuits.

This truth is very largely and learnedly asserted by Bishop Bilson, in his True difference between Christian Subjection, and unchristian Rebellion; by Bishop Davenant, De Judice & Norma Fidei, cap. 15. p. 71, to 78. and other of the Episcopall Party, whom I pretermit: I shall conclude onely with such who have written since this Parliament: The first of them is learned

Master Samuel Rutherfurd, in his Due Right of Presbyteries, p. 352, to 370▪ where he propounds this Question: Whether the Magistrate hath power to compell persons to a Church-profession? For cleering whereof, he layes downe and proves these five Conclusions.

• I. The Magistrate may compell to the meanes and externall acts of worship, and to restraine them from externall false worship of the false God, or of the true God worship∣ed in a false way; he cannot compell to internall acts of faith, love, and such like, as hauing no power over the conscience.
• II. There is one consideration of a Heathen or Pagan Nation, which never received Christianity, and the true Faith; and another consideration of a Nation Baptized and professing Christ.
• III. A Magistrate may compell a Heathen Nation to the negative reverence of Christ, in an indirect way, and that with the Sword, though he cannot compell to the positive worshipping of him: If a Christian Prince subdue a Pagan Nation, he can∣not force them with the Sword to a positive receiving of the Doctrine of the Gospel, but if it be a Nation expresly blaspeming Christ, as the Nation of the Jewes now doe, he may compell them to an abstinence from a professed blaspheming of Christ, because he is to use the sword against Blaspemy.
• IIII. The compeling power of the Magistrate is terminated upon externall worship, as abstracted from either hypocrisie or sincerity in worship.
• V. Though no man resist the Magistrate in a matter of Religion, except in a hy∣pocriticall way, save onely he who thinketh he hath reason to resist, and is led by the judgment and inditement of conscience, yet is not the judgment of conscience, but onely the Word of God the rule of mans obedience, or resisting in action, purposes and conver∣sation.

These five conclusions he there proves at large; asserting, That grosse Ido∣laters, seducing Hereticks and universall Apostales, may and ought to be put to death; and he cites Beza, Junius, Becanus, Zanchius, Perkins, Danaeus, Bullinger, and the Professors of Leydon, to be of this opinion, That ringleading and seducing Hereticks are to be punished to death; with many Popish Authors who are of the self same judgment: a 2.484 Master Edwards in his Anti-Pologia, and Gangrae∣naes, asserts the like; with our London, Essex, and Suffolk Ministers in their Petitions to both Houses, for the punishing and suppressing of Heresies, Schismes Blasphemies. The Independents in b 2.485 New-England it selfe, as Master Cotton, Master Hooker, and others, are of the same judgment, and de facto banished Master Williams, Mistris Hutchinson, and other Hereticks and Schismaticks, out of their Plantation: In few words, c 2.486 John Goodwin himselfe, in a Book intituled M. S. to A. S. p. ••0. Master Henry Burton in his Vindication of the Churches commonly called Independent, p. 70. and Master Jeremy Burroughs, of Heart-Divisions, p. 20, 21. (three grand Independents) conclude against Master Dell, That the Magistrate may fight with, and punish Superstition, Heresie, Schisme, as well as with corruption of man∣ners; where there is no danger of fighting against God: And Mastor Bur∣roughs from Zech. 13. 3. grants, That in the times of the Gospel (of which this Text is a Prophesie) all erronious or idolatrous Prophets or Teachers, should be

brought before the civill Magistrate, to receive condigne punishment, even to the ta∣king away of life, in some cases.

Finally, even the very Ringleaders of the Anabaptists themselves, who to propagate their owne errors without restraint, a 2.487 first cryed do••me the Ma∣gistrates coercive power in matters of Faith, asserting, That they ought not by their Lawes and Edicts, to compell men to come to the publick meetings, or punish any man with corpopall or capitall punishments for any error or heresie: and at last denied Ma∣gistracy it selfe: Did afterwards, when they got the power into their owne hands, not onely make and proclaime themselves Magistrates and Kings, exercising more barbarous, bloody tyrannies, then the worst of Tyrants ever did; but professedly asserted and maintained, That all those who would not be Re-baptized, and em∣brace their fanatick opinions, were to be slaine and put to death as wicked men and Infidels, and their Lands and Goods to be confiscated to themselves, the onely Saints; and accordingly they murdered and put to death many of their owne Members, and thousands of others in Suaben, Munster, and other parts of Germany, violently seizing on their Lands, Castles, Houses, Goods, till they were themselves suppressed and dissipated by the sword, and above an hundred thousand of them slaine and executed in sundry places of Germany, as the Marginall Authors record at large: There∣fore their own pactice, b 2.488 Doctrine subverts this their pretended Anti-Magi∣straticall position: It did so heretofore in Germany, and dot•• so already even in c 2.489 New and Old England, where they have any power: and I pray God we feel not as sad effects and symptomes hereof ere long at home, as ever they did in Germany.

All these Authorities will, I hope, overballance Master Dels opinion and mis-quotations to the contrary.

Having fully answered and totally routed all Master Dels forces, against the coercive power of the civill Christian Magistrate, in case of Heresie, Schisme, Blasphemy▪ I shall next fall upon a few Reserves of some of his Saints in the Army, and of their Champion Master John Goodwin, which I shall quickly scatter, and then conclude.

The twelfth Objection, made by some Sectaries in the Army, against the Magistates punishment of Blasphemy, is thus expressed in a Letter written by a godly Minister, June 3. 1646. who was then in the Army. d 2.490 They would not have the old Military orders, set forth by the Earle of Essex, obser∣ved, That BLASPEMERS should be boared through the Tongue. The* 2.491 argument that they urged was, That sinnes which are directly against God, should be punished by God: Upon which ground, they hold, that Heresie, Atheisme, &c. should not be punished by the Magistrate, because they are sinnes directly against God, &c.

To this I shall answer, first, that if this ground were true, then God,* 2.492 the Fountaine of Justice, being as able to punish sinnes directly against himselfe, as well under the Law as Gospel, would not have in positive tearmes, commanded such who were guilty of open e 2.493 Blasphemy and Ido∣latry, (being sinnes directly against him) to be stoned and put to death without any mercy, as I have proved he did; and those godly Magistrates and Prin∣ces,

wsto punished Idolaters with death under the Law, had been Murderers and Delinquents: This argument therefore w^ch taxeth God himselfe, and his precepts of direct injustice under the Law, must be rejected by the Ob∣jectors as blasphemous: or else they must make it appeare by Scripture, that though these sinnes under the Law were by Gods owne command to be punished with death by the civill Magistrate and people, yet now under the Gospel he hath resumed the power of punishing them onely to him∣selfe, and deprived Christian Magistrates of it, which they can never doe. Secondly, By this reason, Magistrates must not punish direct Atheists, openly professing there is no God, nor such Hereticks who deny the Tri∣nity, or the Deity of Christ and the holy Ghost, nor such as deny there is any Heaven or Hell; since these sinne directly against God himselfe. O the piety of Master Dels anointed faithfull Saints! is this their zeale, their piety, their sanctity? Thirdly, they must by this reason punish no sinne at all, no not Rebellion, Murder, Treason, Sorcery, Adultery, for these sinnes are e 2.494 directly committed against God, who prohibits, and whose f 2.495 prohibi∣tion makes them sinnes, but sinnes onely indirectly against men, as they are Gods creatures, and beare his image. Fourthly, if this paradox be true, then by the self same reason, God himselfe is not to punish any sinne committed imediatly against men, as Murder, Adultery, &c. nor may God nor man punish sinnes committed by beastly men with Beasts, because not directly committed against God or man, in the Objectors sense; and then what becomes of the truth of Heb. 13. 4. Revel. 21. 8. cap. 22. 15. Whore∣mongers and Adulterers God will judge, and they shall have their Portion in the Lake which burneth with fire and Erimstone: And of Levit. 18. 23. cap. 20. 15, 16. If a man lye with a Beast, he shall be surely put to death, and he shall slay the Beast: And if a woman approach unto any Beast, and lye downe thereto, thou shalt kill the woman and the Beast, they shall surely be put to death, their blood shall be upon them. Fiftly, the Magistrates g 2.496 are but Gods Ministers, Avengers, Deputies, to execute wrath h 2.497 upon all evill doers: whence in Scripture they are called k 2.498 Gods, said to l 2.499 sit on Gods Throne, and to judge for the Lord: Therefore certainly they may and ought to punish all sins directly acted against God, whose Deputies they are, rather and more severely then any other; as Judges and Kings Vicegerents punish all high Treasons or Offences (not the King alone in person) committed directly against the King himselfe, and that with greater care then any offences against other persons: and Councels of Warre punish offences against the General himself, more exemplarily then against inferiour Officers; which if this hold good, they could not intermeddle with. We read, John 19. 12. 13. That when Pontius Pilate would have released our Saviour Christ; the Jewes cryed out saying; if thou let this man goe, thou art not Cesars friend; whosoever maketh himselfe a King, speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sate downe on the Judgment-seat, and delivered him ever to the chiefe Priests to be crucified, who said, we have no King but Caesar: Certainly I may much more truly say, that those Princes, Judges, Magistrates, who are Gods Deputies, and sit upon

his Throne of judgment, are no friends at all to God, and k 2.500 lesse zealous for him then Pilate was for Caesar; if they doe not with all care and zeale punish such Atheists, Blasphemers, Hereticks, most severely, who sinne immedi∣ately against that God, whose very Vicegerents and Avengers they are, and it shall be more intolerable for them at the day of judgment, then for any Judge or Viceroy, who wilfully refuseth to punish high Treason against his earthly Soveraigne, which is no lesse then high Treason in himselfe. I shall say no more to this Objection, but that it is fitter for Beasts, then rationall men; for incarnate Devils, Atheists, then spirituall Saints; for God-dammee Cavaliers, then Parliament-Troopers, who de∣serve to be boared through the Tongue, or rather to have their Tongues cut out, for such blasphemous arguments, in favour of blasphemy.

The thirteenth Objection is this, l 2.501 Repentance to the acknowledgment of the* 2.502 Truth being a special gift of God, and man not capable of it (nor of any divine superna∣turall truth, not revealed by the very light of nature;) it is very unreasonable that the want of it, being a judgment upon a man from God, and which withall no way proves hurtfull unto others (at lest not necessarily or unavoydably hurtfull) that it should expose him to further misery and punishment from among men; a reasonable man will think it very hard and unreasonable to punish a man for not doing that, which is onely proper and in the power of God alone to doe.

I answer, that this is one of John Goodwins Atheisticall reasons against* 2.503 the Magistrates jurisdiction to punish Hereticks, Schismaticks, Anti∣trinitarians, or Denyers of the Deity of Christ and the holy Ghost, with corporall and capitall punishments, borrowed from m 2.504 Petilian the Dona∣tist, warranted by no Text at all, and directly contrary to the whole cur∣rent of Scripture, as I shall prove by these instances. First, if this argu∣ment holds good, then no man can in any reason be punished or damned either for originall sinne, or unbeliefe, or want of repentance, faith, or any other saving grace, because it it not in mans owne power, industry or seeking to avoyd these sinnes, or procure these saving graces, but onely in the * 2.505 power of God to work them; yet God punisheth these unavoy∣dable sins, and want of these spiritual graces, with eternal death. Secondly, the want of the grace of God hardens mens hearts, n 2.506 & the defect of his fear before their eyes (which is not in their power, but Gods) is one principall cause, why men commit or fall into any capitall sins, as Treason, Murder, and the like, as well as cōmit and fall into Heresie, Schism, Blasphemy, Atheism, Idolatry; But the want of Gods grace or feare to prevent Treason or Murder, will not excuse Traytors, Murderers, or other Malefactors from the Gallowes; nor Children, nor Servants from their Parents and Masters due correcti∣on: therefore not Hereticks, Idolaters, Blasphemers, Atheists, Schisma∣ticks from due punishments. Thirdly, admit it would be hard and very unreasonable for a Christian Magistrate to punish any Heathen who ne∣ver enjoyed the meanes of Christianity, nor professed the Christian Religi∣on, for not beleeving in Christ or the holy Ghost, or for contradicting any truths revealed onely by the light of Scripture not nature; since as many as

have sinned without the written Law, shall be judged without the written Law, onely for breach of the Law of nature, as * 2.507 Divines determine from Rom. 2. 12, to 17. Yet since Christians who professe Christianity have the light of the Scrip∣ture to direct them, which by diligent reading, hearing, prayer, medita∣ting, conference, (to which they are obliged, and which lyes in their owne power) they may fully understand, so farre as to discerne between Heresie, Error, Blasphemy, and the Truth it selfe: it is as great reason, justice, that the Christian Magistrate should punish them with corporall (and in some cases with capitall) punishments, as God with eternall, for broach∣ing damnable Heresies, Errors, Blasphemies and Schismaticall opinions against the written Word, or, as to punish Heathens or Christians for any offence committed by them meerly against the Law of nature, which is nothing so cleere and perspicuous to Heathens, as * 2.508 the Scripture is or may be unto Christians. Fourthly, admit the Objection solid, yet it is no∣thing to purpose; since the Magistrate never punisheth any man for his meer ignorance or unbeliefe, as is pretended (though Ecclesiasticall Offi∣cers doe by p 2.509 suspention from the Sacrament, and I think Master Goodwin too, against this very argument, which holds as well in Ecclesiasticall as Secular punishments) but onely for actuall maintaining or venting dam∣nable q 2.510 Hetesies, Errors, Blasphemies and Schismaticall practises, after admonitions and other meanes used to reclaime them: Therefore the Objector might well have kept this rover in his quiver, which comes not ••eer the mark. Fiftly, Heresies, Blasphemies, Errors, Schismes, are ex∣ceeding prejudiciall to others, and Gods eternall punishing of them here∣after, is no supersedeas to the Magistrates censures of them here, as I have for∣merly evidenced. Therefore this Argument is both false and idle.

The fourteenth Objection is this; That r 2.511 power is very dangerous for a* 2.512 Magistrate to owne; in the exercise whereof, he may very easily (and commonly doth) run a hazard (at lest) of fighting against God, or of plucking up that which he hath planted, or of pulling downe that which God hath built up: But such is that power of punishing Heresies, Scismes, Blasphemies, &c. which A. S. cum multis aliis, are ready to fasten upon him; Ergo. The proposition is too much every mans sense and consent, to be A. S. his dissent: The Assumption he proves, because those practises in Religion which the Magistrate is borne in hand, by those whose eyes be sees with in such cases, to be schismaticall, erronious and contrary unto God, may very possibly be the wayes and truths of God, because Synods, Parliaments and Magistrates formerly have mistaken in this kind, and may still mistake.

I answer, first, that the proposition is not onely without, but against* 2.513 Scripture, and might have been made against the Magistrates and peoples punishing Idolatry, Blasphemy, with other e••rots under the Law, as well as under the Gospel. Secondly, it utterly subverts all Magistracy whatsoe∣ver; for as a Magistrate may possibly fight and sinne against God through* 2.514 error and mistake, in punishing Heresie, Schism, Blasphemy, &c. so likewise he may through ignorance, misinformation, bribes, affection, feare, ha∣tred, Superiours commands, and the like, wrest Judgment, and judge,

punish men unjustly, not onely criminally or civilly, but capitally too, and so draw upon him the guilt of t 2.515 innocent blood: Ergo, it is unlawfull for any man to be a Magistrate or Judge between man and man, much more to be a King, whose exercise of his supream authority is usually liable to more dangerous sinnes, corruptions, manifold temptations, abuses and dangers of fighting against God, then other inferiour Officers. Secondly, this reason militates against all other Callings and Professions whatever, which have their proper sinnes, temptations that attend them; but espe∣cially against the Ministry, who are far more apt to v 2.516 broach Errors, He∣resies, Schismes, to fight against God and his Truth, then Magistrates, as the Objector hath done for many yeers together, both in the Presse and Pulpit: Therefore this Cretensis (if he credit his owne argument) must henceforth give over his preaching, writing, conventicling, for feare of fighting every day more and more against God, his Truth, People; since like x 2.517 evill men and seducers, he grow every day worse and worse, more here∣ticall and erronious, and at last is like to turne either Atheist or nothing. Thirdly, it fights against the performance of all holy duties, there being a great deale of danger in performing them; our prayec••s y 2.518 may be turned into sinne, the Word it selfe may be the z 2.519 savour of death unto us, and condemne us at the last; yea, we may a 2.520 eat and drink our owne damnation at the Lords owne Table, as many doe: Ergo, by Master Goodwins Argument, we must abandon all holy duties, in regard there are such dangers in them to our soules; and then farewell all Religion and the Scriptures too, which b 2.521 many wrest to their owne confusion. Fourthly, the danger of any lawfull power or cal∣ling, must not take away nor suspend the lawfull use thereof; and this danger in the Magistrates calling must make him more cautious in doubt∣full cases of Heresie, Blasphemy, Error, Schisme, but not more negligent or lesse zealous in such as are cleer and evident to his conscience, by the light of Scripture and consent of all Ages, Churches. Fiftly, for his as∣sumption, it holds onely in doubtfull cases, not in plaine and apparent, as most cases of Idolatry, Blasphemy, Heresie, gros••e Error and Schisme are, which the Magistrate may boldly proceed to punish without scruple: and in doubtfull cases, the Magistrate is to resolve his owne conscience fully the best he may, and to proceed with more deliberation, mildnesse; and if at last he be throwly convinced, that what the Delinquents deem to be truth, and agreeable to the Word, be apparent Heresie, Error, Idolatry, Schisme, his owne conscience then, not theirs, must be his rule to proceed by; neither must he wound his owne conscience, nor betray his liberty, trust, to spare them or their Heresies, Errors, Schismes, Blasphemies, Ido∣latries, no more then he may spare Traytors, Murderers, Theeves, Sor∣cerers, who deem themselves innocent, o•• pretend conscience to justifie their crimes: But I have already refuted this Argument, more largely in my Answer to former Objections, I therefore passe to the next.* 2.522

The fifteenth Objection is this; c 2.523 That power which was never attributed to any Christian Magistrate, by any Christian, but onely by those who had very good assu∣rance,

that it should be used fer them and on their side, is not like to be a power confer∣red on them by divine right, or by God, because it is no wayes credible, that within the compasse of so many Ages, as are by gone, no one man of that conscientious generation of Saints, which hath been wont so frequently to deny it selfe, even unto death, should acknowledge such a power in the civill Magistrate, as did by divine right belong unto him, onely because such an acknowledgment was like to make against himselfe: But that coercive power in matters of Religion for the suppressing of Errors, Schismes, Heresies, &c. was never attributed to the civill Magistrate by any Christian, but onely by those who were very confident, that it would be used for their turnes, and effect their desires: Ergo, he ought not to claime it.

To this I answer: first, that this very Argument is built upon meer hu∣mane* 2.524 reason, without any shadow of Scripture to warrant it, and is a meere surmise of a crazy atheisticall braine, to elude, yea contradict di∣rect Texts of Scripture; by which kind of argumentation both the Scrip∣ture and Deity it selfe may be subverted by luxuriant wits. Secondly, this Arguer playes the hypocrite against his owne judgment and conscience ta∣citely confessing, that if the civell Magistrote would be for him, to set up Independency, and not against him, he would plead as hotly for his autho∣rity and coercive power, as any Presbyterian; but because he conceives the Parliament and Magistra••es are against his way, therefore he pleads against their coercive power to suppresse it, as the d 2.525 Donatists did of old upon this very ground, who made use of Julian the Apostates Edicts against the orthodox Christians, to restraine them, but condemned Con∣stantines Lawes to restraine themselves: as is evident by S^t Augustines fore∣cited passages; yea, our Independents at first seemingly pleaded for the Par∣liaments and civill Magistrates coercive power, whiles they had any hopes to make use thereof e 2.526 for the advancement of their owne Party, as the f 2.527 Arminians did in Holland, till the States declared against them, and then they retracted what they had written in defence of their coercive, corrective power, and writ expresly against it: Thus the g Independents and Anabaptists doe now: God defend us from such grosse Hypocrites and Turn-coots as this changling Objector, who will be sure to strike in, and make use of the prevailing Party, if he conveniently may. Thirdly, Theeves, Wolves, Foxes, yea all kind of hurtfull men and creatures, might make the very selfe same argument as this Objector doth: no Theeves, but onely true men who thought the Judges sure on their party, did ever hold it lawfull for Judges to condemne and hang men for stealing a little money or goods to supply their wants; Ergo, no Judge ought to claime or execute such a power: No* 2.528 Wolf or Fox did ever hold it lawfull for any Shepheard to hunt, take or kill them, for killing and devouring their Lambs or Sheep, because they did it by an instinct of nature, according to their naturall genious, one∣ly to fill their bellies, and satissie hunger, but only Shepheards and Sheep∣masters; Ergo, it is unlawfull for any to hunt, take or kill them: No Adul∣terer, Whoremaster or Drunkard will averre; that it is lawfull for the Magistrate to punish them for Adultery, Whoredome or Drunkennesse,

because they committed them onely to satisfie their beloved Lusts, and please their carnall appetites; but onely chaste and sober men: Ergo, it is not lawfull for the Christian Magistrate to restraine and punish Whoremasters, Adulterers, Drunkards for these Sinnes, Vices, lusts: Certainly such an Argument would quite subvert all civill punish∣ments whatsoever, for Ʋnusquisque sui ipsius iniquus Index, especially carnall men in all cases which concerne their best beloved sinnes. And thus much in answer to his Major. Fourchly, for his Minor, it is a most arrogant, false assertion, wherein the Objector (who never read one quarter of all Books written of the Magistrates power, much lesse the hearts and secret thoughts of every conscientious Christian that ever lived under the power of Christian Magistrates) dares confidently averre, That a coercive power in Magistrates was never acknowledged by any Christian whatsoever, but onely those who were well assured it would be used for their turne. When this pretending Om∣niscience can demonstrate this over-bold assertion to be true, we may credit his Argument, till then, we must reject both him and his argument as false and groundlesse. Fiftly, g 2.529 Christ himselfe, together with his Apostles, h 2.530 Paul and i Peter, acknowledged such a coercive power in the civill Magi∣strate, as I have proved, though they beleeved it would be used against themselves and their followets, as it was: the like did Augustine, with sundry other Authors forecited, and all Christian Churches at this very day; yea, Cyprian, Luther, Melancton, Zuinglius, and others, who lived in the times of per∣secution, did the like, as I have formerly proved: therefore the con∣trary groundlesse assertion of this over-confident Arguer, is most false, impious, and his Argument most infirme which is grounded principally upon it.

The sixteenth Objection is this; k 2.531 That power which in the exercise of it,* 2.532 directly tends to prevent, hinder or suppresse the growth or encrease of the light of the knowledge of God and Jesus Christ in a Church or STATE, and the reformation of such things either in Doctrine or Discipline, as are unwarrantable therein; is not (QƲESTIONLES) of any divine Right or Institution: If A. S. deny this proposition, at the perill of his modesty and reputation be it: But such a power in the civill Magistrate for suppressing Errors, Schismes, Heresies, &c. in Religion, directly tends to all the mischiefe and inconvenience in the world: Ergo. The evidence of the assumption is this, When men are obnoxious to the stroke of the civill power, and in danger of suffering deeply from the Magistrate for any thing they shall hold or practice in Religion contrary unto him; it must needs be a great temptation and discourage∣ment upon them from searching and enquiring into the Scriptures, after a more exact knowledge of the good and holy, and perfect will of God in things, because in case he should discover any thing contrary to what the Magistrate professeth, he must run the bazard either of with-holding the Truth he so discerned, in unrighteous∣nesse, and so of having both God and his owne conscience his enemy; or else of having his bones broken by the iron red of the civill Magistrate, for making profession of any thing contrary to that he professeth.

To this I answer, first, that this Argument, as the former, is grounded* 2.533

upon false carnall reasonings and principles, warranted by no Scripture, to contradict the coercive power of Magistrates, warranted by expresse Scriptures. Secondly, the proposition may very well be denied by A. S. or any other, without the perill of his modesty or reputation (the utmost ha∣zard he shall incurre by the Objectors confession) I am certaine without any danger to his soule or conscience; else we must deny the very office and exercise of Kingly, and all other Supreame Civill or Ecclesiasticall powers (here secretly struck at) because in the abused exercise thereof they usually tend, not onely to prevent, hinder, suppresse the growth & encrease of the knowledge of God and Jesus Christ in a Church and State, with the reformation of such things in Doctrine or Discipline as are unwarrantable therein; yea, commonly degenerate into oppression, tyranny, cruelty and injustice to boot, as is evident by Psal. 2. 2, &c. Acts 4. 25, to 30. Matth. 10. 17, to 29. cap. 24. 9, 10. and the Histories of all Ages: Upon which ground the m 2.534 Anabaptists and some of our new Saints of their spawning, condemne all Monarchy and Magistracy (as the Objectors cunningly do.) Thirdly, I answer, that the abuse of any lawfull power or institution, doth not nullifie the power or institution it selfe, if divine or necessary (as the Magistrates is) nor the lawfull exercise thereof: therefore this ac∣cidentall abuse of the Magistrates coercive power (the sinne and fault of the persons that manage it onely, not of the power it selfe) cannot inva∣lid or nullifie the exercise of it, no more then the abuse of preaching and arguing abrogate their lawfull use; nor the common abuse of eating and drinking, to surfeting and drunkennesse, or of apparell to pride, make the things themselves, or the right use of them, evill. Fourthly, the assum∣ption is false, contrary to expresse Scriptures, as Isa. 49. 23. 2 Tim. 2. 1, 2. yea the punishment of reall Heresies, Errors, Schismes, Blasphemies (the onely thing in dispute) by godly Christian Magistrates, can never involve them in the objected danger, and tends onely to prevent the Objectors mischiefs, and to the remotion, suppression of those mists of Heresie, Error, Blasphemy, which would eclipse the light, the knowledge of God & Jesus Christ in Church, State, and helps to reforme things amisse in Do∣ctrine and Discipline, as experience with all Ecclesiasticall Histories, and the Chronicles of the good Kings of Judah and Israel manifest. Therefore this Objection must needs be exploded as most false and dangerous by all good men. Fiftly, fear of punishing Hereticks, Schismaticks, false Teach∣ers and Blasphemers, will never retard nor discourage any Orthodox Chri∣stian from searching and enquiring into the Scriptures, after more exact knowledge of the good and perfect will of God, as is falsly alleaged; but rather instigate them to such a search: and if any accidently by such fear of punishment be deterred from such an enquiry into the Scriptures, and in∣duced to with-hold the truth in unrighteousnesse, it is their owne sinne, not the Magistrates, nor the fault of his coercive power rightly managed, yea no true Saints of God, but onely Hypocrites, and such false Saints as the Objectors are, will be deterred from searching the Scriptures, and in∣duced

to with hold the truth in unrighteousnesse by any humane power whatsoever, as is evident by the example of the Apostles, Acts 4. & 5. of the three Children and Daniel, Dan. 3. & 6. of Paul himselfe, Acts 20. 23, 24. cap. 21. 11, 12, 13, 14. and by Cel. 1. 27, 28, 29. Hebr. 10. 32, 33, 34. Rom. 5. 3, 4, 5. This Argument therefore must vanish into nothing before these Scriptures, and shame the Author of it.

The seventeenth Objection is of the same stamp, n 2.535 That power which in* 2.536 the use of it plainly and undoubtedly tends to the gratification of Satan, of carnall and prophane men, is not certainly derived from God: But that power in matters of Reli∣gion to crush Heresies, Schismes, &c. which A. S. and many others pinned upon the Magistrates sleeve, is a power of this tendency and importance in the use of it: Ergo, The latter proposition shines cleere enough with its owne light; first, because a very great part of those who are like to suffer by it, are men of good conscience, and men truly fearing God; it not being likely, that ordinarily men of loose or no conscience should delight to swim against the streames either of greatnesse or plurality in matters of Religion: therfore it cannot but be conceived a matter of solemn gratification to Sa∣tan, who is a Murderer and bloody Enemy to the Saints, to see them disgraced, crushed, &c. Secondly, because it is the impatient and important desire of all ignorant, loose, luckewarme and carnall professors, to have all religions (as they call them) all wayes, sects, opinions and practises in Religion, wholly silenced, suppressed and aboli∣shed where they live, except only that one way and practice which shall be authorized and practised by the State.

I answer, first, that the Minor is both false and absurd: for the use of* 2.537 Magistrates legislative, coercive and punitative power, tends to no such* 2.538 ends as is objected, but directly to the contrary; and if any apply it to such ends, it is meerly the abuse, not use thereof; and the abuse of this lawfull necessary power must not abolish nor blemish its lawfull use, no more then the abuse of the very Scriptures, of Preaching, Food, or Eccle∣siasticall censures, nullifie their use. Secondly, Hereticks, Blasphemers or obstinate Schismaticks, being the p 2.539 First-borne of the Devill, and q 2.540 Heresie,* 2.541 Blasphemy, Schisme, works of the flesh, directly contrary to the Spirit and Word of God; it is farre more probable, that the not using this power of the Magistrate to punish them, will farre more gratifie Satan and prophane carnall men, then the exercise of it. Thirdly, all the godly Christian Emperours, Kings, States, Ecclesiasticall Historians, Councils and Authors forecited, who have enacted Lawes against Hereticks, Schismaticks, Blasphemers, and have pleaded for the use, necessity of this power, have been quite con∣trary minded; yea, the very Word and Spirit of God, and God himselfe (who hath given them such a power in expresse tearmes in the Old Testa∣ment and New,) contradict this Anarchicall, if not Atheisticall propositi∣on, which hath neither Scripture nor reason to back it, but the Objectors own bare assertion, point-blank against Scripture, and the concurrent suf∣frages of all Ages, Fourthly, I beseech you observe the impudency of these Objectors, who deem themselves the onely Saints, what Blasphemies they dare to vent in print, That the Magistrates power to crush Heresies, Schismes,

Blasphemies, in the use of it, plainly and palpably tends to the gratification of Satan, and carnall and prophane men; and those that are like to suffer by it, are men OF GOOD CONSCIENCE AND TRULY FEARING GOD: Ergo, Hereticks, Schismaticks and Blasphemers, in their judgment, are men of good conscience, truly fearing God; and those godly Christian Magi∣strates, who out of good conscience and true feare of God, shall restraine or punish them for their Heresies, Blasphemies, Schisms (by the rule of con∣traries) are men of no conscience, nor truly fearing God, but prophane, car∣nall men, yea ignorant, loose, lukewarme and carnall professors, as he stiles them; and none are pleased with their punishment but Satan, and such men as these. This is New-light indeed, deserving to be hung up at Tyburne by the hands of the Hangman, and such absurd Blasphemy as becomes none but Tyburne-Saints. Fiftly, I answer, that it hath been the importunate de∣sire of the true Saints and Ministers of God in all Ages (not of ignorant, loose, lukewarme and carnall Professors, as is falsly pretended without proofe or evidence) to have all Religions, Wayes, Sects, Opinions and practises in Religion suppressed, excepting that one true way and practice which the Scripture warrants, and the Christian States wherein they live, upon good grounds approve, as I have plentifully evidenced in the premi∣ses, and is manifest by all Historians, by the proceedings and Books writ∣ten against Hereticks and Schismaticks, in all Ages; by the late Petition of thousands of godly People and Ministers to the Parliament, and both Hou∣ses Answers thereunto: Therefore this bare, sottish, false assertion to the contrary deserves no other answer, but contempt, and the Objectors me∣rit no other character for it then that of Titus 1. 12, 13. The Cretians are 〈◊〉〈◊〉 L••ars, evill Beasts: This witnesse is true.

The eighteenth Objection is this; r 2.542 That power which in the use of it dire∣ctly* 2.543 tends to defile and pollute the consciences of men, either by destroying the softnesse, tendernesse or ingenuity of them, or by disturbing the lawfull peace or comfort of them, or by bo••••, is a power from beneath, not from above: But such is the coercive power in matters of Religion, to crush Schismes, Heresies, &c. wherewith A. S. would faine befriend himself in the civill Magistrate: Ergo. The truth of the Assumption appears in this consideration; when the conscience of a man hath once broke the bounds and tye of its owne light, and prosti••u••ed it selfe to the desires and lusts of men, against the * 2.544 graine of its owne judgment and reclamation (whereunto it is secretly tempted and urged) when a man is threatned deep, in case he shall not comply with the State in their Religion, his judgment and con••cience being wholly averse to it, one of these great evils commonly befals him: First, God takes no pleasure in such a conscience; afterwards, he withdraweth himselfe from it, and leaves it unto it selfe; whereupon it fals upon a course of hardening it selfe; and by degrees contracts a boldness••, impudence and desperatnesse in sinning. Secondly, by reflecting on what it hath done in such a ••••se, and c••sting it up between God and it selfe, how grievous a sinne it is to trample upon its owne light, upon any co••sideration whatsoever, it brings it selfe into grievous Ago••••es of Perplexities and Horror, out of which it never recovers after∣wards.

To this I answer, first, that this Argument is founded meerly upon false* 2.545 and carnall reason, without and against all Scripture, being of the same straine as the former. Secondly, the Assumption is a grosse falshood, pro∣ved neither by Scripture, nor Historicall Examples, nor Experience, but asserted onely by the Objectors. Thirdly, it confounds the abuse of the Magistrates coercive power, with the lawfull use thereof (as the two for∣mer Arguments did) and makes the abuse to nullifie the use. Fourthly, it makes a casuall contingent effect of the use of this coervive power, (which seldom happens, & that through the parties own default who is re∣strained, punished or onely frighted thereby) to abolish the ordinary good use and effect thereof, to wit, the reall conversion and reformation of He∣reticks, Schismaticks and Blasphemers (not the pollution of their con∣sciences, a meer contingent not proper effect;) which effect I have pro∣ved at large, it usually produceth, and was ordained purposely to pro∣duce, by Gods owne institution. Fiftly, the two objected inconveniences arising from the use of this coercive power, are produced very rarely, and that in few or none; but the contrary effect ordinarily in many; yea, I dare assert it, to be a lesse sinne to the party punished, farre lesse dis∣honour to God, and lesse mischiefe to a Christian Church or State, for Hereticks, Schismaticks, Blasphemers to embrace the true Religion and worship of God, established by the State, to repair to, & join w^th our Assem∣blies in all publick Ordinances, contrary to the graine of his own seduced judgment, erronious inclination, then to persevere in damnable Here∣sies, Schismes, Blasphemies, which his erronious conscience apprehends to be agreeable to the Truth: Therefore this pretended mischief, must va∣nish into smoak, and can no wayes impeach the use of the Magistrates co∣ercive power. Sixtly, I retort, that the first of these two pretended effects, not usually appearing in any one restrained Heretick, Schismatick or Blasphemer, is experimentally verified in the highest degree in many of the Objectors unrestrained, unpunished Saints, faithfull and anointed spi∣rituall ones, whom they so much exalt in a superlative manner, for their transcendent holinesse; their very impunity for three yeers space, hath caused God so farre to withdraw himselfe from their formerly tender consciences, and to leave them so farre unto themselves (as he did the Cir∣cumcellioes among the ancient Donatists) that they have many of them by degrees contracted such a s 2.546 boldnesse, impudence and desperatenesse-in sinning, in¦venting most damable, execrable horrid Blasphemies, Heresies, Errors, Tenets, concerning the Father, Sonne and holy Ghost, and their respe∣ctive Deity, Unity; the sacred Scriptures, all Gods Ordinances almost, the im∣mortality of the soule, the salva••ion of all men and devils, and the like; committed such horrid outrages, maintained the lawfulnesse of such prodigious sinnes, practises, and printed such scurrilous, malicious, railing, slanderous Libels, against both Hou∣ses of Parliament, the Assembly, Scots, our Religion, Worship, Directory, Minister, Churches, Ordinances, Lawes, and persons of greatest eminency and desert, as all the Ages from Adam till 1642. are unable to paralle••; as Master Edwards

hath largely demonstrated in his Gangraenaes beyond contradiction: All which such a severe execution of our Laws against Hereticks, Schismaticks, Blasphemers, Sectaries, Anabaptists, would have prevented and crushed in the shell; from which I may justly conclude, That God will take no more pleasure in them or their consciences; and if he ever give them grace to reflect upon these Enormities, their Heresies, Blasphemies, Schismes, it will bring them into such grievous agonies of perplexity & horror, as (I doubt) they will never recover out of them afterward; and for which they are already for ever lost in the opinions of all truly pious and conscientious Christians, who have been made ac∣quainted with these their exorbitances. And thus (I trust) I have unan∣swerably answered those Arguments which the Author of A Reply of two of* 2.547 the Brethren to A. S. (to wit, John Good•• in) challengeth A. S. to answer solidly and thologue-like, BY REASON (he addes not Scripture, which he excludes) not by vote, which he professeth himselfe unable to answer, and to make him sepe∣rate in judgment from A. S. and others in the point in hand.

There is one grand Objection more, much insisted on in former times* 2.548 by Donatists and * 2.549 Anabaptists; and that is from the 1 Cor. 11. 19. For there must be also Heresies (or Sects) among you, that they which are approved may be made manifest among you. Whence they argue thus; That which must needs be, that they who are approved may be made manifest, may not, nor ought not to be punished nor suppressed by the civill Magistrate: But such are Heresies and Sects, as this Text defines. Therefore they are not to be punished nor suppressed by the civill Magistrate.

I answer, first, that the proposition is meerly false in sundry particulars: I. There is no absolute necessity that there should be Heresies and Sects in the Church of God, nor yet in this or that particular or Nationall* 2.550 Church; but it is meerly contingent, through Gods permission, Satans ma∣lice, Mens pravity, pride and corruption, as * 2.551 Authors who have written of Heresies, and Comentators on this Text accord. II. This Text speaks not properly of Heresies, but rather of Divisions and Sects; as is cleere by comparing it with the next preceding words; I heare there be Divisions (or SCHISMES) among you, and I partly beleeve it: for there must be also Sects (as the margin of our new Translation and others render it) among you (not in every Church in every Age) that those who are approved, may be made manifest among you; and with chap. 1. v. 10, to 17. Now there may be Schismes without Heresies, properly so called (as all accord,) though seldome or never any grosse Heresie without * 2.552 Schisme. III. Admit there were an ab∣solute necessity of Heresies in every particular or Nationall Church in all Ages, more or lesse (which this Text imports not;) yet it followes not thence; Ergo, they must be tolerated, and not suppressed, nor Hereticks punished and put to death; for by such Logick and Divinity, no sin nor wickednesse, nor Malefactor whatsoever, should be punished or suppres∣sed, but all tolerated without impunity: There is as great a necessity in regard of mans corrupt nature, since his fall, that there should be Tray∣tors, Murderers, Theeves, Idolaters, Sodomites, and hainous capitall offences and of∣fenders

of all sorts in all Ages (especially in the last times) as well as Heresies and He∣reticks; as is cleer by Gal. 5. 19, 20, 20, 21. Rom. 1. 26, to 31. 1 Cor. 5. 1 Tim. 3. 1. to 7. 2 Pet. 2. and daily experience: will it therefore follow, that Traytors, Murderers, Theeves, Idoloters, Sodomites, and the most detestable crimes and Malefactors of all sorts, must neither be restrained nor punished, especially with death? Impudency it selfe dares not assert it: If therefore the necessity of these sinnes and hainous Malefactors, will not excuse nor exempt them from punishment, no more will the necessity of Heresies or Hereticks in the Church, exempt them from suppression and punishment by the civill Magistrate; and the Objectors may as well argue: Men must not write, preach, pray nor dispute against them, as that they must not punish them. Our Saviour himself refutes this consequence as absurd, Luke 17. 1, 2. Matth. 18. 6, 7, 8, 9. But whos•• shall offend one of these little ones which beleeveth in me, it were better that a Milstone were hanged about his neck, and that he were drowned in the depth of the Sea: Woe unto the world be∣cause of offences; for IT MUST NEEDS BE THAT (so Matthew) or, IT IS IMPOSSIBLE BUT THAT OFFENCES WILL COME, (so Luke) but WOE to the man by whom the offence commeth: Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee; it is better for thee to enter into life halt or maimed, rather then having two hands or two feet, to be cast into everlasting fire, &c. If then the necessity of offences, and impossibility but that they will come, doth not excuse those by whom they come, either from Woe, Punishment, or Hel-fire it selfe, by Christs owne resolution; and therefore we must cut off a right hand, a right foot, and pull out a right eye, in case they offend us, to preserve the whole body from hell and destruction; then by the same reason, the necessity of Heresies and Schisms will neither excuse nor exempt Hereticks nor Schismaticks from temporal or eternall Woes, punishments, or from being cut off and rooted out, when incurable or incorrigible, to preserve the whole body of a Church from infection and ruine. IV. If this be no good Argument or conse∣quent (as all will grant) There is a necessity, that the earth, by reason of Gods curse upon it, should bring forth Bryars, Thornes and Weeds, which will and doe alwayes spring up in our Gardens, Grounds and among our Corne, Gen. 3. 17, 18. Mat. 13. 25, 26, &c. Heb. 6. 7, 8. Ergo, we must not weed nor pull up such Thistles, Bryars, and Weeds out of our Gardens, Grounds, Corne, but suffer them to grow without controll. Nor this: Foxes, Wolves, Beares, and other Beasts of prey, doe by a naturall instinct and necessity, devour and pray upon Lambs, Sheep, and other Cattle; therefore it is unlawfull to chase them away from the Sheep, Heard, Poul∣tery, or kill them for devouring them; or to kill or drive away Rats, Mice, or Vermine from our Corne, on which nature teacheth them to feed, to preserve their lives: Then certainly the Objection by like reason must be as absurd & incoherent as these Arguments, though there were a ne∣cessity of Heresies and Schismes: V. Admit there were a necessity of Heresies and Schismes in generall, yet there is no necessity that such or such a par∣ticular

Heresie should spring up, or that such a particular person should either be an Heretick or Schismatick; and if any be such, it is from their owne x 2.553 free choyce or love of Error, and through their owne default, not any inevitable necessity imposed on them by God; therefore they may be justly punished for it both temporally and eternally, as well as those who crucified Christ in pursuance of Gods owne Councell and Decree, which neither mitigated nor extenuated their voluntary sin, Act. 2. 22, 23, 58 ch. 4. 26, 27, 28. 1 Thes. 2. 15, 16. VI. The necessity of Heresies and Schismes did not prohibit nor restraine Paul himselfe from smiting Elymas the Sor∣cerer with blindnesse, Acts 13. 6, to 13. nor from delivering Hymeneus and Philetus (who denying the Resurrection, and subverted the faith of some) to Satan, •• Tim. 1. 19, 20. 2 Tim. 2. 17, 18. nor from casting out the incestuous Corin∣thian, 1 Cor. 5. 5. nor from wishing those that troubled the Galathians to be cut off, Gal. 5. 21. nor from opposing Schisme and Schi••maticks, 1 Cor. 1. 8, to 17. Rom. 16. 17, 18. 1 Tim. 4. 1, 2, ••. 2 Tim. 3. 1, to 7. Tit. 3. 10, 11. There∣fore it can no more exempt them from temporall punishments by the civill Magistrate, then Ecclesiasticall by Church-Officers, and the Apostle Paul himselfe. Finally, the contingent good which Hereticks and Schismaticks sometimes doe to those that are approved, doth no wayes plead for their toleration, or impunity, because it is contingent; Al Heresies and Schismes y 2.554 are in their owne natures evill, dangerous, destructive, pernicious; If Gods over∣ruling providence turnes them to good to some, yet they are dangerous and pernicious to most; and therefore deserve both suppression and punishment by Gods own expresse precept, Jude 3, 4, &c. Rev. 2. 13, 4, 115, 20, 21. 2 John 9, ••0; 11. Rom. 16. 17, 18. 1 Tim. 1. 19, 20. The Devill himselfe and his ma∣lice is sometimes an accidentall occasion of good to the Saints; yet they must resist him stedfastly, else he would devour them, James 4. 7. 1 Pet. 5. 8, 9. Eph. 6. 12, 13. So ill humours, diseases▪ casually doe the body good sometimes, but it is by purging of them out with Physick and Phleboto∣my, else they will become mortall: so it is with Heresies and Schisms, they will prove damnable and pernicious, if not purged out of the Churches body: All which considered, the Argument from this objected Text, will prove a meer inconsequent and absurdity.

As for the other Objection which the Independents and Sectaries of late* 2.555 cry up, z 2.556 That no man now is guided with an infallible Spirit, so as in∣sallibly and certainly to define what is Heresie and Blasphemy, what not: Therefore men are not to be capitally punished for Heresie or Blas∣phemie: (They might adde by the like reason, not for any other crime.)

* 2.557I answer briefly (because answered at large by Master a 2.558 Beza heretofore, and by Master Edwards now, in his Treatise against Toleration, and elswhere touched upon here, but fully refuted in my Truth triumphing over Falshood, pag. 152, to 156.) First, that this Objection proves our Sectaries and In∣dependents, who object it, meere Nullifidians, who beleeve not the very Principles of Religion with an infallible certainty of falth, as indubitable Truths, but onely as probable Tenets, which may be false as well as true

in which they are worse then Papists, who, though they plead for doubting of their owne salvation, yet they doubt not at all of their Religion, though erroni∣ous: Yea, worse then the veriest Turks and Pagans, who beleeve their Idolatrous Religions to be infallibly true. Secondly, I wonder how these Objectors dare professe or embrace any thing in Religion, W^ch they beleeve not certainly to be an infallible truth; since whatsoever is not of faith is sinne, and he that doubteth is damned, Rom. 14. 23. or how they can with comfort suffer for it. Thirdly, we have the true reason of our Sectaries and Inde∣pendents ficklenesse and daily changes from one opinion to another, till they become flat Schismaticks or Atheists, because they beleeve nothing with certainty. Fourthly, we have here an infallible evidence, that they are neither good Saints nor Christians, much lesse the onely Saints and anoint∣ed ones▪ as they stile themselves, since the Saints are all rooted, grounded in the true Christian Faith, and led infallibly into all divine Truths necessary to salvation, which they both beleeve and have been taught, Col. 2. 7. 2 Pet. 1. 12, 19. Ephes. 3. 17. 18. chap. 4. 14, 15: 1 Cor. 15. 58. Luke 1. 1, 2, 4. James 1. 6, 7, 8. 1 Cor. 16: 13. Phil. 1. 27. chap. 4. 1. John 15. 13. ch. 8. 32. •• Tim. 4. 3. Fiftly, there are some Principles in Divinity, which all true Saints and Christians infallibly beleeve and know, both concerning God the Father, Christ, the holy Ghost, the divine Attributes, the sacred Scriptures, and other Fundamentals of Religion; and all Heresies or Blasphemies concer∣ning them, are or may be infallibly knowne, and so corporally and capitally punished, in some cases; but especially by such godly Magi∣strates and Christian States, who certainly know and beleeve them, the Haeresie or infidelity of the Heretick, Schismatick or Blasphemer, being an Argument of his obstinacy, not a supersedeas to the beleeving Magistrates pu∣nishments, who is assured both of their Heresie and Blasphemy, and of his owne authority topunish them.

Having now runne thorough, and satisfactorily (as I humbly conceive) refelled all the principall Arguments (and in them all others of lesser moment reduceable unto these, fully answered by Master Beza, de Haereticis Capitali supplicio afficiendis; & Bellarmine, de Laicis, cap. 22.) of late produced against the Christian Magistrates Legislative and Coercive power to sup∣presse or punish Idolaters, Apostates, Hereticks, false Teachers, Schisma∣ticks, Blasphemers; the most of them, if not all, being borrowed verbatim from the Hereticall Donatists heretofore, and Anabaptists of later times, and now new-minted and obtruded upon ignorant people, under the specious title of b 2.559 NEW GOSPEL LIGHT, AND THE VE∣RYMIND AND WILL OF JESUS CHRIST; I shall here openly challenge Master Dell, Master Peters, Master Goodwin, yea the whole rout of Sectaries, Anabaptists, Independents, to rally and re-enforce these their routed scattered Forces, Argumeuts, by a solid Reply, or to yeeld the field and cause for ever lost, past all recovery: And I shall also cordially desire all those who have been seduced by their sophistry, seriously to ponder my Replies to all their Objections; and if they find them satisfactory, no

longer obstinately to maintaine a State-Church-Soule-destroying Pa∣radox or Schismaticall, Anti-Magistraticall Error, to encrease or support an Anabaptisticall or Anarchicall Faction, who endeavour all they can to subvert both our Magistracy and Ministry (and thereby our Church and State) to bring meer Anarchy and confusion into both; at first covertly, but now professedly in Pulpit, in Presse, without a vaile: Certainly afrer a serious survey of all their Arguments, Practises, Aimes, I cannot but pronounce that sentence of the Apostle against them, Rom. 3. 12, to 19. They are all gone out of the way, they are altogether become unprofitable; there is none that doth good, no not one: Their throat is an open Sepulcher, with their tongue their have used deceit; the poyson of Aspes is under their lips: Destruction and misery is in their wayes, and the way of peace they have not knowne; there is no feare of God be∣fore their eyes: And therefore cannot but admonish all men in his following words, Ro. 16. 17, 18. Now I beseech you Brethren, mark them which cause Divisions and Offences, CONTRARY TO THE DOCTRINE WHICH YEE HAVE LEARNED, AND AVOYD THEM: For they that are such, serve not the Lord Jesus Christ, but their owne belly, and by good words and faire speeches, deceive the hearts OF THE SIMPLE.

Now because all of this rank (who pretend themselves the onely Saints* 2.560 and Gods peculiar Portion) are apt to c 2.561 cry out, PERSECUTION, PERSECUTION, with open mouth, when any the least motion is made to restraine or suppresse their growth or insolency, proclaiming to all the world, their fear of persecution, in Presse and Pulpit, before ever they have suffered in the lest degree in purse or person; and perchance will tearm me, a persecuter of the Saints, a Blood-sucker, &c. for publishing this Treatise (as they have formerly done, for barely opposing them by way of Argu∣ment, in their erronious wayes of Schisme:) I shall onely answer this ma∣licious calumny as a further Objection, and then conclude.

First then I affirme, That it is an Argument of a very bad cause, of a* 2.562 base unregenerate Spirit, a carnall, unzealous heart, and self-seeking dis∣position, clamorously to cry out against, and professe an extraordinary feare of persecution, or to endeavour to prevent it by such exclamations: A truly gracious Heroick Christian spirit disdaines all such exclamations. Never doe we read in Scripture of any such degenerous expressions of fear of persecution made by Christ, or any of his Apostles or Saints, nor yet in Ecclesiastical Stories or Martyrologies by any godly Martyrs: but con∣trarily they all generaly accounted their Sufferings, their Torments, yea, their very bloodiest Martyrdomes, to be not onely their Crownes and Glory, but their Option, and the thing they most desired▪ f 2.563 Our blessed Saviour foretelling his Disciples of his Death and Passion, Peter tòereupon, cut of a carnall love to Christ, took him aside and began to rebuke him, saying; Be it farre from thee Lord, this shall not be done unto the••: But he turned and said unto Peter, Get thee behind me Satan, for thou savourest not the things of God, but of men. And speaking of his Death, he saith, Luk. 22. 50. I have a Baptisme to be bapti∣zed with, and how am I pained till it be fulfilled? Yea, Christ for the joy that was

set before him desired, and endured the Crosse, but despised the shame, leaving us an example that we should follow his stepts. Wee read of Paul Acts 20. 22. 23. 24. That he went bound in the spirit to Ierusa∣lem, though the holy Ghost witnessed in every City, that bondes and im∣prisonments did abide him; yea, he addes of himselfe. But none of these things move mee, neither count I my life deare unto my selfe, so as I may finish my course with joy, and the Ministry which I have received of the Lord Iesus, to testifie the Gospell of the grace of God. And Acts 21. 11. 12. 13. When the Pro∣phet Agabus, prophesied, that the Iewes should binde Paul hand and foot at Je∣rusalem, and deliver him into the hands of the Gentiles; and thereupon some of his followers and others of Cesarea, desired Paul, not to go up to Jerusalem; Paul would by no meanes be perswaded, but answered them with this incre∣pation: What meane yee to weep and to breake my heart? for I am ready, not to be bound only, but also to die at Ierusalem for the name of the Lord Ie∣sus. Yea, as He and Silas sung praises unto God at midnight, even when they were scourged, cast into the inner Prison, and their feet made fast in the stocks: never once crying out of persecution: So a little before his Martyrdome at ROME, he brake forth into this triumphant expression, z 2.564 I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a Crowne of Righteousnesse, which God the righteous Iudge shall give me at that day. It is Recorded of MOSES, Hebr. 11. 25. 26. That he refu∣sed to be called the sonne of Pharaoh his Daughter, chusing rather to suffer affliction with the people of God, then to enjoy the pleasures of sinne for a sea∣son: esteeming the reproach of Christ, greater riches then the treasures of Egypt: for he had respect unto the recompence of reward. And we read of the beleiving Hebrews: That a 2.565 whilest they were made a gazing stocke through reproches and afflictions, yet even then they tooke it & the spoyling of their goods joyfully, knowing that they had in Heaven a better and more endu∣ring substance. Yea b 2.566 our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Vpon this ground all the magnanimous Saints of God, not only rejoyced in the hope of the glory of God, but even c 2.567 gloried in tribulation, & bid this publike defiance to all sorts of persecutions whatsoever.

d 2.568 Who shall separate us from the love of Christ? shall tribulation, or distresse or PERSECVTION, or famine, or nakednesse, or perill, or Sword? (as it is written) for thy sake are we kill'd al the day long, we are accounted as sheep, for the slaughter;) Nay, in all these things, wee are more then Conquerors, through him that loved us. And therefore we read of some Martyres, who in the middest of their tortures e 2.569 would not accept deliverance, that they might obtaine a better resurrection. Yea, the elect scattred Saints to whom Peter writes: * 2.570 Did greatly rejoyce in their heavenly inheritance, even when 7 they were for a season in heavinesse, through manifold temptations; That the triall of their faith, being much more precious then of Gold that peri∣sheth,

though it bee tryed with the fire, might be found unto honour and praise, and Glory, at the appearing of Jesus Christ. It is the first lesson our Saviour learnes all those who will come after him; to (g 2.571) deny themselves, and take up his crosse daily and follow him: And the Scripture is expresse. (b 2.572) That al that wil live Godly in Christ Iesus, shall suffer persecution; And that it is (i 2.573) given to the Saints, in the behalfe of Christ, not only to beleive on him, but al o to suffer for his sake: and this is both (k 2.574) their blessednes, and highest honour they are capable of; for (l 2.575) if we suffer with him, we shall also raigne with him. Vpon which ground Peter thus bespeakes the Saints, [m 2.576] Beloved, think it not strang concerning the fiery tryall which is to try you, as though some strange thing hapeaed unto you: But REIOYCE, in as much as ye are partakers of Christs sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are yee,

for the spirit of Glory and of God resteth upon you; on their part he is evill spoken of, but on your part hee is glorified: But let none of

you suffer as a Murderer, or as a Theefe, or as an evill do••r, or as a busie body in other mens matters, yet if any man suffer as a Christian, let him not bee ashamed, but let him glorifie God on this behalfe: Wherefore let them that suffer according to the will of God, commit their soules to him in welldo∣ing, as unto a faithfull Creator.

From all these Texts, as likewise from this description of the Saints, Rev. 12. 11. That they loved not their lives unto the death: it is most apparent, that the Objectors extraotdinary feare of, and clamors against persecution, proceed from a meere degenerous, carnall, base, unchristian spirit, and discovers them, to be none of those true hertick faithful Sts. of God, who bid defiance to al persecutions for Christs sake, n 2.577 rejoycing & being exceeding glad, [as the Apostles did] that they are accounted worthy to suffer shame, imprisonment, losse of Goods, or their very lives for his name or truth; and I doubt their consciences tell them, their very way and cause is naught, because they are so afraid to suffer in, or for it; [o 2.578] fearing those only who can kill the Body, at the utmost, and doe no more: but not him who can cast both soule and body for ever into hell. Let this their fearefullnesse, unwillingnesse to suffer any thing for Christ, with their whining & crying out like Swine, before the knife be neare their throats, or any Coards about their Legges, (whereas [p 2.579] Christs sheepe, like himselfe, are mute, not opening once their mouth before the shearers or Butchers] convince both them and others, that for all their vaunting of, their Saint-ship, they are no true generous Saints, nor Sheepe of Christ, but rather [q 2.580] Swine in Sheeps Cloathing.

2ly. I answer, it is no persecution nor cruelty at all either in Godly Chri∣stians to informe against, or prosecute; nor in godly Magistrates to punish ob∣stinate Heretickes, Schismatickes, Seducers, or Blasphemers, with Fines, im∣prisonments, banishment, and in some cases with capitall punishments, after all other milder and spirituall meanes attempted for their conversion. It is no cruelty, but necessary Christian pollicy to cut of a gangrend [r 2.581] member, to pre∣serve the residue of the Body even from suddaine destruction; or to cut off a

right hand, [r 2.582] & pull out a right eye to save the whole body from perishing. It was no persecution but an act of piety and necessary justice for Godly Princes to kill and destroy Idolaters, Seducers, and false Prophets under the Law; Therefore it can be no persecution to suppresse, imprison, Fine, banish, burne, or put to death incorrigible pestilent, execrable Heretickes, false-Teachers, Blasphemers, or Schismatickes under the Gospell▪ yea it is an act (s 2.583) of spiritual mercy both to themselves, and others, to the States and Churches wherein they live, and an act of cruelty, or destructive mercy to spare them. It is an act not only of mercy but love in naturall Parents, to correct their Children when they do amisse, to reforme, and amend them: it is an act of [* 2.584] greatest mercy and Love in God our heavenly Father to do the like, as the Scriptures plenti∣fully manifest. It was an act of love & mercy, not severity in God, to captivate & afflict Manass••th, [u] thereby to humble him for, and convert him from his enormious sinnes: So likewise to dethrone and humble [x 2.585] Nebuchadnezer in the very height of his pride, to bring him to the knowledge of himselfe, and confession of the infinite all-disposing power of God; Yea it was an act of extraordinary love and compassion in Christ, to unhorse and terrifie Saul [y 2.586] from Heaven, and strike him with astonishment and blindnesse, when as he was persecuting him in his members, thereby effectually to convert and 〈◊〉〈◊〉 him of a bitter Persecutor, an Apostle and most active spreader of the Gospell in many Countries; & therefore he records it as an act of Gods richest mercy & love, 1 Tim. 1. 12. to 17. So by the selfesame reason, it is a worke both of mer∣cy, love and piety in the Christian Magistrate, (not of cruelty and persecution) to restraine and punish obstinate Heretickes, Seducers, Blasphemers, Schisma∣tickes, and that in a threefold respect: First, to the parties restrained, or pu∣nished, because it many times convertsthem from their (z 2.587) damnable Heresies, Errors, Schsmes, Blasphemies, which would bring upon them swift destruction, when no meanes else will prevail; or if not, at least it hinders them from doing so much mischiefe, & multiplying their sins so greatly as otherwise they would, inwhich regard Paul tearms the higher powrs the a 2.588 Ministers of God for good, even to those whom they punish for their misdoings. 2ly. It is an act of mer∣cy and love to others, in preserving them from being infected, seduced, de∣stroyed by the damnable errors, Heresies, Blasphemies, Schismaticall practises of those who are thus punished and suppressed. 3ly. To the whole state and Church wher•• in they live, in preserving publike peace and unity among them, which their Errors, Heresies, Blasphemies, Schi••mes would utterly dissolve, and in diverting Gods wrath and vengeance from them, which the impunity of such Malefactions would justly bring upon them. On the contrary to tolerate and connive at such, is an (b 2.589 act of cruelty and injustice, both to the parties offending, who hereby are much encouraged, hardned, and suffered to persevere in their Errors, Blasphemies, Heresies, Schismes, to their destruction, Whence (c 2.590) Ambros concludes: Est injusta misericordia. In ipsa Ecclesia ubi maximè quis miseneri debet, teneri quam maximè debet forma justitiae, ne quis a consortio* 2.591 communionis vel criminationis abstractus, brevi lachrymula atque ad tempus parata, vel etiam uberioribus fletibus communionem quam plurimis debet

pos••ulare temporibus, a facilitate Sacerdotis extorqueat. Nonne etiam cum¦uni indulgeat indigno ad prolapsionis contagium provocat universos? Fa∣cilitas enim veniae incentivum tribuit delinquendi. Yea, it is a great sinne in, & a cruelty against those who tolerate such without punishment or restraint. [* 2.592] Nam qui potest obviare & perturbare perversos & non facit, nihil est aliud quam favore impietati ••orum: Nec caret scrupulo societatis occultae, qui manifesto facinori desinit obviare, & qui desinit obviare cum potest, jubet.

Thirdly, I answer, that those who most cry out against persecution, when they get any power, are commonly themselves the greatest, mercilessest, and most cruell persecutors of all others: witnesse the cruelty of the * 2.593 Arians heretofore against the Orthodox Christians, who exceeded the very Heathen persecutors in their outrages & cruelties: witnesse the ancient [f 2.594] Donatists, who writ clamours and argued most of any against perseution the po∣wer of the civil Magistrate, the lawes and punishments enacted and but mo∣derately executed against them, for their Heresie and dangerous Schism: who yet, as S. Augustine proves at large, were the bloodiest and most outragious persecutors of all others, where they had any power; making use of the Apo∣state Emperours Jalians Edicts against the Orthodox Christians, to dispos∣sesse them of their Churches, estates, lives: their Circumcellioes first with clubs, and after that with swords, murthering and spoyling many in all pla∣ces in a m••st tumultuous manner, so as the Emperours were enforced to sup∣presse them by force of armes, and execute some of them to terrifie the rest. Witnesse the bloody * 2.595 Papists proceedings against our Martyrs, who yet cry out of persecution against us, for executing some of their seditious trayterous Priests & Jesuites: & the * Anabaptists unparalleld tyranical seditious, bloody proceedings in Germany, at Munster and elsewhere: with some Anabaptisti∣cal Sectaries cariages of late in England towards their Ministers, Neighbours: & some of their fellow-souldiers, who would have none dissenting from them in opinion, or party, either in our Parliament, Army, or in any place of publick profit, or trust, were it in their power; and admitting none to preach or communicate in their separate Congregrations, though never so pious, who will not conform exactly to all their fancies; as their daily practises their ma∣nifold late libellous seditious printed Pamphlets, and Mr. Edwards his Gan∣graena••s at large discover: Let them therefore give over, & abandon the sin of persecution themselves, and cast this beame out of their own eyes, Churches, before they finde fault with that seeming mo••e of Persecution which they so much exclaime against in then Presbyterian Brethrens eyes.

Finally, I have [* 2.596] premised this at first, That both Ministers and Ma∣gistrates, are to use all possible s••eet, mild••, and gentle means, to reclaime, reforme Idolaters, Hereticks, Seducers, Blasphemers, Schismaticks, be∣fore they proceed to corporall or capitall punishments: and when they are ne∣cessitated to punish any such by reason of their own wilfull obstinacy, for the ••ndication of Gods glory, the preservation of the truth, and purity of Reli∣gion,

the maintenance of the Churches, Kingdomes publick peace, the pre∣vention or diversion of Gods judgements, and keeping the souls of their peo∣ple from infection and destruction: they ought to do it, not out of any un∣charitable, malicious, or revengefull spirit, or in an insulting, taunting, angry manner; but with a melting, bleeding, tender, compassionate spirit, lamen∣ting their obstinacy; yea, with a desire by the punishments inflicted to reform and save their soules, and interrupt their future progresse in these sinfull courses: in such a manner l 2.597 as God himself corrects his dearest Saints, or a fa∣ther his only best-beloved son, when they offend: or as a [m 2.598] Chirurgion lan∣ceth his patient, or cauterizeth his ulcers out of meer love and tendernesse, to preserve the parties life when there is no other means of cure. To punish He∣reticks, Schismaticks, Idolaters, False-teachers, Apostates, Blasphemers, with such affections, by inflicting such corporall or capitall penalties as their respe¦ctive crimes deserve, when no means else will work upon them, is so far from demeriting the odious name of Persecution, that it deserves the very title of mercifull, compassionate, necessary piety and justice, commended by the very Heathen Poet in this Distick, as the resolution and vote of Iupiter himself.

[n 2.599] Cuncta prius tentanda, sed imm••dicabile vulnus▪ Ense recidendum est, ne pars sincera trahatur.

For the Presbyterians part, I may truly say unto our present seduced He∣reticks and Blasphemers in their names [o 2.600] as Bish. Iewel did to Harding and the Papistes. As for us, we runne not for succour to the fire, as these mens guise is, but we run to the Scripture; neither doe we reason with the sword, but with the Word of God. We were never yet guilty of one drop of your blood: We seek no aid of fire or sword: We will rather say with S. Hierome, [p 2.601] Vtinam filios Haereticorum & omnium, qui decepti sunt, interfi••iamus sagittis spiritualibus, id est, testimoniis Scripturarum: Would God we may ra∣ther kill the children of Hereticks, and all them that are deceived with spiri∣tuall arrows, that is to say, with the testimonies of the Scriptures. And with S. Augustine, [q 2.602] O si occidas eos de gladio bis acuto, •• non sunt hostes tui; sic enim amo eos occidi sibi, ut vivant tibi. Would God thou wouldest kill them O Lord, with the two edged sword, (that is, with thy holy Word) that they may no longer be thy enemies: For so I wish them to be ••illed unto them∣selves, that they may live unto thee. And again, Vindicet nos Deus de vobis, ut ipsum errorem vestrum, in vobis occidat, & nobiscum de veritate gaude∣atis. God so revenge our cause against you, that he may kill the errours in you, that you may rejoyce together with us of the truth. This, this is the REVENGE that we seek upon you, as this day it may appeaer, if you will be tractable; & yet we say again with the same Iewel of our Church, * 2.603 We know well enough, that the same Word which was opened by Christ, and spread a∣broad by the Apostles, is sufficient both for our salvation, and also ••o uphold and maintaine all truth, and to confound all manner of Heresie. By that Word only doe we condemne all sorts of the old Hereticks, whom these men say we

have called out of Hell again. As for the Arians, the Eutycheans, the Mar∣cionites, the Ebeonites, the Valentinians, the Carpocratians, the Tatians, the Novatians, and shortly all them that have a wicked opinion, either of God the Father, or of Christ, or of the Holy Ghost, or of any other point of Christian Religion, for so much as they be confuted by the Gospel of Christ, wee plainly pronounce them for detestable and damned persons, and defie them even unto the Devil. Neither doe we leave them so, but we also SEVERELY and STRICTLY HOLD THEM IN BY LAVVFVL AND POLITICK PV∣NISHMENTS, if they fortune to break out any where, and betweene them∣selves.

I shall close up all with the words of [* 2.604] famous and religious M. Perkins, a man formerly highly honoured by all our dissenting brethren, who borrow∣ed most of their true, but none of their New-light from his industrious Works. Every man is not left to his own conscience, to teach and hold what Doctrine he will; But ALL SVCH MEN OR WOMEN as teach erroneous doctrine, are to be restrained by the Governours of the Church. It is a grie∣vous fault in any Church, not to restrain the Authors and Paintainers of Sects, and false Doctrines, and of opinions which stand not with the truth of Gods Word. And on the contrary, I's a vertue and good gift in any Church when they restrain the authors and favourers of Sects and False∣doctrines. And in this regard our Church is to be commended and approved, and the Common-wealth likewise, for making lawes to restrain both Po∣pish Recusants and some Protostants, who depart from this our Church, as being no Church of God, but a member of Antichrist and of Babylon.

I hope his Resolution, seconded with the conclusion of * 2.605 Gratian (which he proves by many sentences of Fathers, Vindicta (haereticis & schismaticis) est inferenda, non amore ipsius vindictae; sed zelo justitiae, non ut odium ex∣erceatur, sed ut pravitas corrigatur. with the precedent Treatise, justifying the lawfulnesse hereof in point of conscience, will excite all godly Christians (according to their duty & solemne Covenant,) to put it into due and speedy execution in point of practise, for the suppression of al present, prevention of all future Heresies, Errors, Schismes, Blasphemies, whose licentiousnesse and impunity may justly expose us to more grievous publicke judgements of all sorts, then any we have hitherto suffered from the avenging hand of our provoked God.

Augustine Epist. 167.

Quidigitur hîc faciat Ecclesiae medicina salutem omnium materna chari∣tate conquirens, tanquam inter Phreneticos & Lethargicos aestuans? Nun∣quid contemnere, nunquid desistere vel debel, vel potest? Vtrinsque sit, ne∣cesse est molesta, quia neu••r••s est inimica. Nam & Phrenetici nolunt ligari, & Lethargici nolunt excitari: sed perseverat diligentia charitatis, Phre∣neticum castigare, Lethargicum stimulare ambos amare. Ambo offenduntur, sed ambo diliguntur; ambo molestati, quamdiu aegri sunt, indignantur, sed ambo sanati gratulantur.

FINIS.

Notes

• * 1.1

  Argum. 1.
• * 1.2

  See the Har∣mony of Con∣fessions, Sect. 19. and Cal∣vins Instit. l. 4. c. 20.
• * 1.3

  See Zuing∣lius Explan. Artic. 35. 37. 39, 40. & De utraque Justi∣tia.
• * 1.4

  Rom. 13. 3, 4, 5••
• * 1.5

  Math. 13. ••
• * 1.6

  Note.
• * 1.7

  Note.
• * 1.8

  Note.
• * 1.9

  Note.
• * 1.10

  Note.
• * 1.11

  Note.
• * 1.12

  See Lucas Tudensis adv. Albigenses ••. 22.
• * 1.13

  3.
• * 1.14

  Heb. 9. 27.
• * 1.15

  Note.
• * 1.16

  Examples.
• * 1.17

  1.
• * 1.18

  2.
• * 1.19

  3.
• * 1.20

  4.
• * 1.21

  5.
• * 1.22

  6.
• * 1.23

  And Idola∣trous Athalia too.
• * 1.24

  7.
• * 1.25

  Deut. 13. 9. is quoted in margiu of our Bibles.
• * 1.26

  8.
• * 1.27

  Argum. 2.
• * 1.28

  Argum. 3.
• * 1.29

  See the 1 Esd. 8. 23, 24.
• * 1.30

  Super Joan∣nem Tract. 11.
• * 1.31

  Causa. 23. qu. 4. fol. 450.
• a 1.32

  See Eusebius de vita Con∣stantini. l. x. c. 11. 45. to 52 l. 2. c. 1. 2. 5. 57.
• b 1.33

  Cic de natura Deorum c 1. Caelius Rhodig. Antiq. Lect. l. 22. c. 1.
• c 1.34

  De Benefi∣ciis l. 3. c. 6.
• d 1.35

  Plutarchi Solon.
• e 1.36

  Hist. lib. 8.
• f 1.37

  Diodorus Sic. Bibl. Hist. lib. 16. sect. 14. &c.
• g 1.38

  Hist. lib. 1. De jure Belli. l. 2. c. 20. sect. 51.
• h 1.39

  Caelius Rho. Antiq. Lect. l. 22. c. 1. Diogen. Lacit. l. 1. & Cic. de Natur. Deo∣rum, l. 1.
• i 1.40

  Iustin. Flist. p. 269. See p. 227.
• * 1.41

  Variae Hist. l. 5. c. 16.
• k 1.42

  Hist. l. 1. p 16
• l 1.43

  Numa Pom∣pilius fol. 21.
• m 1.44

  Tit. Liv. Hist. l. 4. p. 162.
• * 1.45

  Argum. 4.
• * 1.46

  See Gualther in Locum; & Hom. 44. in Epist. ad Gal. fol. 121.
• * 1.47

  This Master Burroughs him∣self confesseth, in his Hearts di∣visions, p. 20. 21
• i 1.48

  De vita Con∣stantini l. 2. c. 18. 43, 44. l. 3. c. 52. to 57.
• * 1.49

  Object.
• * 1.50

  Answ.
• * 1.51

  See Mr Ed∣wards Gan∣graena, part▪ 2: p. 162.
• * 1.52

  Page 2. 3. Argum. 5.
• * 1.53

  See Epipha∣nius, Irenaeus, Augustin, Al∣fonsus de Castro and others, Advers. Hae∣reses.
• * 1.54

  See Gualther Hom 76. in Epist. ad Rom.
• * 1.55

  Argum. 6.
• * 1.56

  Jam. 1. 17.
• * 1.57

  Rom. 13. 3, 4.
• * 1.58

  Argum. 7.
• * 1.59

  1 Tim. 1. 20▪
• * 1.60

  Argum. 8.
• * 1.61

  Object.
• * 1.62

  Answ.
• * 1.63

  Argum. 9.
• * 1.64

  See M. Dels Epistle and Sermon; and Mr Edwards Gangraenaes.
• * 1.65

  See M Edw. Gangraenaes.
• * 1.66

  See Lilburnes and Overtons Libels; The Arraignment of Persecuti∣on; Englands Birthright &c and Mr Edw. Gangraennes.
• * 1.67

  Object.
• * 1.68

  Answ.
• * 1.69

  Argum. 9.
• * 1.70

  See here p. ••42.
• * 1.71

  Argum. 10.
• * 1.72

  Object.
• * 1.73

  Mr Dells Right Refor∣mation, p. 20, 21, 22, 23. comparedwith p. 1, 2.
• * 1.74

  Answ.
• * 1.75

  Argum. 11.
• * 1.76

  Fromwhence Ferom, Gualter Beza, Bellar∣mine, & many others, infer; the lawsulness of punishing Hereticks with death.
• * 1.77

  Argum. 12.
• * 1.78

  Rom. 13. 4.
• * 1.79

  Mr Dells Right Refor∣mation, p. 25.
• * 1.80

  Object.
• * 1.81

  Answ.
• * 1.82

  Acts 5. 1. to 12, Mat. 21. 12. Joh 2. 13. to 18. Neh. 13. 23. 24. Gal. 5. 12.
• a 1.83

  Ruffinus l. 1. c. 5. Socrates Schol. Hist. l. 1. c. 9. Cent. Magd. 4. c. 7. 545, 546.
• * 1.84

  usserius de Eccles. Brit. Primordiis c. 8. p. 172, &c.
• b 1.85

  De vita Con∣stantini, l. 3. c. 61, 62, 63, 64
• * 2.1

  Note.
• c 2.2

  Niceph. Eccl. Hist. l. 8. c. 18. l. 11. c. 30. So∣zomen, l. 7. c. 24. Justinian l. 1. Cod. Tit. 12. de Judaeis. Chrysost Orat. 2. Cont. Ju∣daeos. Cent. Mag. 4. Col. 345, 346.
• d 2.3

  Sozomen l. 3. c. 17. Cent: Magd. 4. Col. 546.
• e 2.4

  ••heodoret. Eccles. Hist. l. 5. c. 2. 16. So∣crates Schol. l. 5. c. 7. Sozo∣men l. 7. c. 6. Ruffinus l. 1. c. 19. August. Epist 48. et de Correctione Donatist. ad Bonifacium. Niceph. Eccl. Hist. l. 12. c. 15. l. 13. c. 37. Surius Concil. Tom. 1. p 484. Tom. 2. p. 136. 215, 216. 1029 Cent. Mag. 4. Col, 545, 546. Cent, 5. Col. 770, 771. Cent. 6. Col. 444, 445
• * 2.5

  Mox flammis dedendus est; & cum omni∣bus suis parti-CONCRE∣MANDUS. Codex Theodosii l. 16. Tit. 4. Lex. 57.
• f 2.6

  Codex Theo∣dosii l. 16. Tit. 1. Lex. 4. & Tit. 3. Lex. 1.
• * 2.7

  De multorum jam correcti∣one guademus Non illos aut illos homines, sed MULTAS CIVITATES, videmus fuisse Donatistas, nunc esse ca∣tholicas, dete∣stati vehemen ter Diabolicam seperationem, &c. August. Epist. 48.
• * 2.8

  Retractat. l. 2. c. 5.
• * 2.9

  Epist. 48.
• * 2.10

  Optatus Contr. Par. lib. 3. Augustin Contr. Epist. Parmen. l. ••. c. 6, 7. in Io••. Tract. 11. & Epist. 48. 50. 56. Retract. l. ••. ••. 5. •• c••nt. 〈…〉〈…〉. 5. c. 9. col. 847, 848. Ba∣ronius An. 418. sect. 19, 20▪ usserius •• de Brit. Eccl. Primordiis 271, to 275.
• * 2.11

  Epiphanius contra Haeres. l. 2. Tom, 1, Haer. 66. Nicephorus Callist. Eccl. Hist. l. 6. c, 31, 32.
• h 2.12

  Enagrius l, 4. c, 11. Cent, Mag. 6. col. 445.
• * 2.13

  Jerom De Viris Illustri. bus.
• i 2.14

  Theodorus collect l. 2. Cent. Mag. 6. col. 445.
• k 2.15

  Joannes de Oppido Cent. Mag. 7. col. 237. Paulus. Diac. Rerum Rom. l. 18.
• l 2.16

  Surius Concil Tom. 2. p. 676
• m 2.17

  Surius Concil tom. 3. p. 2. 9. Fridcricus Lin∣debrogus Codex Legum Antiq. p. 210.
• n 2.18

  Fridericus Lindeb. Codex Legum Antiq. p. 210.
• o 2.19

  Frid. Lindeb. Codex Legum Antiq. p. 219, 220.
• p 2.20

  Frid. Lindeb. p. 223.
• q 2.21

  Fridericus Lindeb. Codex Legum Antiq. p. 211, 212.
• r 2.22

  Rode••ici Santii Hist. Hispaniae l, 3. c. 3. The ge∣neral History of Spain in his life, Cent, Mag, 8. Col. 519.
• s 2.23

  Frid, Linde∣brogus Codex Legum Antiq, p. 959.
• t 2.24

  Paulus Diac. Rer. Rom. l. 24. Cent, Mag, 9. Col. 342.
• * 2.25

  Annalium Tom. 3. in his life, f. 179.
• * 2.26

  Lucas Tu∣densis advers, Albigens. Er∣rores l. 3. 15. 21, 22. Antoninus Hist Pars 3. Tit, 1•• c, 1, sect, 4, f, 26. Jacob•• Gretseri Pro∣logom. in Scriptores contr. Sectam Waldensium Bibl, Patr, Tom, 13, P, 290, 291. Reynerus cont. Waldenses c, 11, 12.
• u 2.27

  Herman con∣tractus in Chr, Cent, Mag, 11 col, 393.
• * 2.28

  Super Can∣tica Serm, 66.
• * 2.29

  Rom, 13.
• x 2.30

  Vincent. spec, Hist, l, 29, c, 26. Cent, Mag, 12, col, 853.
• y 2.31

  Constit. Sicu∣larum l, 1, Tit, 1, 2, 3, apud Frid. Linde∣brogum Codex Legum Antiq. p. 700, 701, 702
• * 2.32

  Nota.
• z 2.33

  Pauli Ges∣cbinii Majestas Carolina; Rub l. 2, 3, 4, 5. p. 3, 4.
• a 2.34

  Ar••tius Valentini Gen∣tilis histotia, at the end of his Problemata Theolog. p. 569. to 586.
• b 2.35

  See a Con∣fession of faith of 7. of the churches of Christ in London. Mr Edwards Gangraenaes 1 2. & 3. Part.
• c 2.36

  Epist. Zuin. & Occolampe∣dii, l. 2, f, 84,
• d 2.37

  General Hi∣story of the Netherlands l. 6. p. 159.
• e 2.38

  Davidis Chy¦traei Chron. Saxoniae l. 12. p. 363, 364.
• f 2.39

  Chytraei Chro. l. 13. p. 403. l. 14. p. 413, 414.
• g 2.40

  Chytraei Chr. l. 14. p. 411, 412, 413, &c. Sleidan Com. l. 510. Pontan. Catal. Haere∣ticorum. Mr Bayly his Ana. baptism c. 2, 3, 4, 5.
• * 2.41

  Histor. de morte Serveti.
• h 2.42

  Fox Acts & Monuments vol. 2.
• i 2.43

  Hollinshed & Stow An. 17. & 2. Eliz.
• a 2.44

  Gildas. Beda Eccles. hist. l. 1. c. 8. Vsserius de Brit. Eccl. Pri∣mordiis. p. 19•• 198. H. Spelm. Concil. Tom. 1. p. 38, 39.
• b 2.45

  Eccles. Hist. l. 1. c. 8.
• c 2.46

  Eusebius de vita Constant▪ in l. 3. c. 71, 72, 73, 74.
• d 2.47

  Cambdens Brit. p. 81.
• e 2.48

  Beda Eccles. hist. l. 1. c. 10. Balaeus Cent. 1 c. 38. Centur. Magd. 5. c. 9. col. 847, 849. B. Vsher de Britan. Eccles. primordiis. cap. 9. Spel∣man Concil. p. 46, 47. Mat. West. An. 404
• f 2.49

  Cent. 1. c. 38.
• g 2.50

  Beda Eccles. Hist. l. 1. c. 17, 18. Mat. West. An. 446. Us∣serius de Brit. Eccles Pri∣mordiis. c. 11. Spelm Con∣cil. p. 48, 49.
• h 2.51

  Beda Eccles. ••ist. l. 1. c. 21. Mat. West. An. 449. Usserius & Spelman quâ supra.
• i 2.52

  Beda l. 4. c. 17. Hunting∣don. hist l. 4. Spelm. Con∣cil ••om. 1. p. 168. to 172. Antiq. Eccles. Brit. p. 15▪ 16▪
• k 2.53

  Rerum An∣glic. l. 2. c. 13.
• * 2.54

  Note.
• * 2.55

  Note.
• * 2.56

  Note.
• * 2.57

  Note.
• * 2.58

  Note.
• * 2.59

  Note.
• * 2.60

  Note.
• l 2.61

  Hornes myr∣rour of Iusti∣ces. c. 4.
• m 2.62

  Cooks 3. Institutes. cap. 15. of heresie, p. 43.
• n 2.63

  Fullers Ar∣gument. Fox Acts and Mo∣numents. vol. ••. p. 575, 576. Cooks 3. In∣stitutes. p. 40, 41.
• o 2.64

  See Antiq. Eccles. Brit. p. 152. according∣ly; flammis ab∣sumptus est.
• p 2.65

  Matth. West. An. 1122. Mat. Parker. Antiq. Eccles. Brit. p. 152. Walfin∣gham Y••o dig: Neustr. An. 1222 Speeds Hist, p. 596. Poly∣chron. l. 7. c. 34 Holinshed, Stow, and o∣thers, An. 6. H. 3.
• q 2.66

  Hist. Angl. p. 846, 847.
• * 2.67

  fol. 16. b.
• * 2.68

  fol. 1. 2.
• * 2.69

  The forme of an Inditement agáinst an here∣tick and sorce∣rer in ancient times.
• * 2.70

  See Cooks 3. Institutes. cap. 5. of Heresie, p. 41, 42. and ••••••••ar and VVarners Cases there cited. 10. H 7. 17. Old book of Entries. f. 264. 340. accor∣dingly.
• * 2.71

  Note.
• s 2.72

  Preface to the 10. Report
• t 2.73

  Fox Acts & Monuments. Vol. 1. Edit. ult. p. 564. to 680.
• u 2.74

  See Cooks Preface to the 10. Report.
• x 2.75

  See 2. H. 4. Rot. Parl. n. 28.
• y 2.76

  Acts & Mo∣numents. vol. 1. p. 675.
• * 2.77

  See M. Foxes Acts & Monu∣ments the ol∣dest Edition. 142. 1676. the like Writ in Latine.
• z 2.78

  Nos igitur ze∣lator Justuiae, & Fidei Catholicae cultor, &c.
• * 2.79

  This relates to our ancient Comon Law. Note.
• a 2.80

  See Fox Act. & Monu∣ments Vol. 1. p. 681.
• b 2.81

  Acts and Monuments p. 575. 576.
• c 2.82

  Walsing▪ h. Hist Angl. p. 201▪ to 220. Fox Acts and Monuments. p. 564. to 582.
• d 2.83

  Mathew Hamond An. 21. Eliz. Ho•• 1579 Stow. p. ••••61.
• * 2.84

  •• Levit. 1••. N•…•…. 5. 2 2 C•…•…. 26, 〈…〉〈…〉
• e 2.85

  Apud Ioan. de Aton. Con∣stit. Legit. s. 152. 154.
• * 2.86

  Marsilius Patavinus De∣fensor Paci•• pars 2. c. 9, 10, 21.
• * 2.87

  See Augu∣stine Epist 48 50. 159 to 174.
• b 2.88

  Adversus Albigenses l. 3. c. 15. 22. Bibli∣otheca Patrum Tom. 13. p. 283. 287. See Antonini Hist. part. 3. Tit. 19. c. 1▪ Sect 4.
• b 2.89

  De errore Propbanarum Re••igionum, Bibl. Patrum Tom. 4.
• c 2.90

  See Au∣gustin. Contr. Lit Potiliani. l. 2 & contra Cresconium Gram l. 3. & Epist. 48. 50. Gratian Caus. 23. qu. 3. 4. 5. Leo Epist. 38. 39. 71. Surius Concil. Tom. 1. p. 616. 617. See Truth tri∣umphlng over Falshood. Ber∣nardus super Cant. Ser. 66. Gregor. lib. 1. Epist. 31. 72
• d 2.91

  On Rome 13. hereafter cited more largely.
• e 2.92

  De Judice & Norma fi∣der, p. 72, 73, 74
• * 2.93

  Marsil. Pa∣t••w••inus De∣fens. Pacis pars 2. c. 9. 10, 21
• f 2.94

  Sixfold Com••entary on Rom. 13. Contr. 4. 5. 6.
• g 2.95

  De ••udice & Norma Fi∣dei p. 72. &c.
• * 2.96

  Marfilius Patauinus De∣fensor: Pacis pars, 2: c 9, 10, 21
• h 2.97

  See Rey∣nerus Contr. Waldenses c 8. 9. 10. compared with Lucas Tudensis ad∣versus Albi∣genses l. 3. c. 15. 16. 17. 18. 19 20. 21. 22.
• i 2.98

  See Aretius Valentini Gentilis Histo∣ria, Joan Cal∣vini libellus, Quod Hertici Iure Gladij coercendi sunt. Theod. Beza. De Haereticis Capitali sup∣plicio afficien∣dis, & Bellar∣min, de Laicis l. 3. c. 21.
• k 2.99

  See Cooke Iustitutes part. 3. p. 41. 42.
• l 2.100

  See heere p. 55 Cook ••3. In∣stit p. 44.
• * 2.101

  [m] Fox Acts and Monu∣ments vol. 1. Edit 1640. p. 575. 576. Fullers Argu∣ment, Cookes 3 Instit p. 40 Rot Parl. 6. Ricn. 2. n. 52.
• * 2.102

  2. H. 4. l 0. Parl. nu. 48.
• * 2.103

  Ioanis de A∣con Constit Le∣git. f. 154.
• * 2.104

  Hist. Angl. An. 1401: p. 405. ypodig. Neustriae. p. 158.
• n 2.105

  27. I••. 8 13 14. B••. Action Sur le case 2. 10. H. 7. 17. Dr. & Student l. 2. c 29.
• * 2.106

  NOTE
• * 2.107

  See Mr. Fox Acts and Monuments vol. 2.
• b 2.108

  Fox Acts and Monu∣ments, vol. 2. p. 315.
• m 2.109

  Fox vol. 3 p. 607
• n 2.110

  See Ber∣nard sermo 66. sup Cant. Cant. [o] Holinshead p. 46.
• p 2.111

  Holinshead p. 1260 1261. Stow. p. 678. 679.
• q 2.112

  Holinshead p. 1299. Stow. p. 685. Camden Eliz. p. 285.
• * 2.113

  (*) Holinshead p. 1354. Stow. p. 697.
• s 2.114

  Cooke 3. Instit. p. 40.
• * 2.115

  See Canter∣••artes Doome ••. 25. 26 27. 39 ••. ••. &c.
• u 2.116

  See A Necessary In∣troduction to the Archbishop of Canterbu∣ries Triail p. 3. to 70. An ex∣act Collection of all Remon∣strances, &c. 1643. p. 1. 2. 3. 4, 5, 10. &c.
• * 2.117

  Ardeant licet flammus, et ig∣nibu•• tradi••i, vel objecti bestijs animas suas ponant, non erit illa fi∣dei Corona sed paena perfidiae, nec religionae virtutes exitus gloriosus, sed desperationis interitus. Oc∣cidi tali•• potest co••oneri non potest. Gyptian' de Vnitate Ec∣clesiae Ine ••••••∣a iles et gravis culpa di, cordiae ••ec passtone purgatur, Exhi bere se non pe∣fest Martyrem, qui sraternam non tenuit Cha∣i••atem Ibid.
• * 2.118

  See Paulus Grillandus de Haereticis & corum Paenis.
• * 2.119

  Punishments of Blasphemy.
• * 2.120

  Summa An∣gel. & Rosella Tit. Blasphe∣mia.
• u 2.121

  Cent. 4. cap. 7. Col. 545
• x 2.122

  Authent. Col. 6. Tit. 5. & Novel. l. 2. Tit. 29. Cent. Mag. 6. c. 6. col. 444.
• y 2.123

  Surius Concil. Tom. 3. p. 6. Leges Wisigothorum l. 12. Tit. 3. lex v••apud Frid. ••indeb••ogum ••▪ 22••.
• * 2.124

  [z] Bochell•••• Decret. Eccles. Gal. l. 8. Tit. 13 c. 12. p. 1205. Capit, Car. & Ludovici lib. 6. Tit. 10•• apud Frid. Lindeb p 995.
• a 2.125

  Ludovici Imper. Capit. Additio. 3. Tit. 52. apud Lin∣debrogum. p. 1164.
• b 2.126

  Constit. Sicularum l. 2. Tit 8 apud Frid. Lindebro∣gum. p 811.
• c 2.127

  Gaguinus l. 7. Cent. Magd. 13 c. 6. Col. 672
• d 2.128

  Bochellus, Decreta Ec∣cles. Gal. l. 8. Tit. 13. c. 24.
• * 2.129

  [e] Bochellus Decreta Ec∣cles. Gal l. 8. Tit. 13. c. 25. p. 1207.
• * 2.130

  [f] Sairus Concil. Tom. 4. p. 634. 635.
• g 2.131

  Holmshead p. 1299, 1354. S••ow p. 635. 697. C••••ndems Elizabeth p. 285.
• h 2.132

  Article. 1. 2
• i 2.133

  In his Workes, vol 1. ••. 224. 225.
• k 2.134

  Waldenus in quodam s••••∣mone.
• l 2.135

  Hector Bo∣etius in historia Scotorum.
• m 2.136

  Vincenti∣us in speculo historia•• 1.
• n 2.137

  Iac••bus Majerus ••a•• ch••••n cis Flan∣driae
• o 2.138

  In Paralip re••um mem••∣rabi••ium.
• q 2.139

  Lex Scy••••-Iohannes ••••••∣mus Hist••ria∣rum. l. 1
• r 2.140

  Lex Ro∣manorum in Lege 12. tabu∣larum.
• s 2.141

  Exod. 20.
• * 2.142

  Eccle. 23.
• * 2.143

  NOTE
• * 2.144

  〈◊〉〈◊〉 a∣gainst swearing •••• 21, 2••6.
• * 2.145

  [x] Bibl. P••∣trum Tom. 7. p. 109.
• * 2.146

  NOTA▪
• z 2.147

  Sozomen Eccl. Hist. l. 4. c. 13 Socra••es l. 5. c. 8. 10. Surius Con∣cil. Tom. 1. p. 483 484 617 Nicephrorus Eccl. Hist. •• 12. c. 13.
• a 2.148

  Surius Concil. Tom. 1 p 434 435. Nicepho. ••••l. 9 c. 40. 41.
• b 2.149

  Surius Tom. 1. p 616. 617.
• d 2.150

  See August Contr. lit. Petil l. 2. Contr. Cresconium Gram. l. 2 Epist 48. 50. 15••. to 170 Gratian Caus. ••3. q. 3. 4. Eu∣seb. de vita Constan l. 3. c. 6••.
• e 2.151

  See Euse∣•••••••• de vita Constantinil. 3 ••. 64. Nubri∣•…•… l. 2. c. 13 •••••• 1. Epist. 39. August. Epist. 48 50.
• f 2.152

  Psal. 2. Act. 4. & 5••••. 8. 4. &c. Daa. 2 4••. ••5. c. 4•• 34. ••••. 14. 27. Mich. 4. 7. Lue. ••. 3••. 33.
• * 2.153

  Augustine de Baptism. contr. Dona∣tum l 4. Contr. Literas. Petil. l. 2 c 90. Contr Cresconium Gram. l 2. c. 3. 4▪
• * 2.154

  Lucas Oh∣ander Enchirid Contr. cum Anabaptistis. c. 9. q 4. p. 220
• * 2.155

  Lucas Oh∣ander Enchirid Contr. cum Anabaptistis. c. 9. q 4. p. 220
• * 2.156

  See Chri∣sostom Thee∣phila••t. Hyero nimu••, Cypri∣an, Augustine, Beza Luther Bu••er Marlo∣rat. Mr. Ruther∣fords, due right of Presbyteryes p. 359. 360. Belarmin lib. 3. De. Laicis c. 22. Pamelius in Epist. 52. Cyprian Aunot 78.
• x 2.157

  See Cypri∣an Epist. l 4. Epist. 2.
• * 2.158

  Object.
• * 2.159

  ANSVVER.
• * 2.160

  Contr. Cres∣c••••ium l. 2. c. 34, 35, 36, 37. 38.
• h 2.161

  Rev. 14. 15 16 Ioel. 3. 13. Gen. 15. 16 Ier. 24. 2, 3, 8, 9. 10 Nah 3. 12
• i 2.162

  Math. 13. 39. 41. 49. c. 24 31.
• * 2.163

  See Pameli∣us Annotat▪ in Epist. 52. Cyprian 1. Annot 78. p: 63
• * 2.164

  See Calum Mulorat, Bucer and Luther in Locum.
• * 2.165

  Annot. in Epist. 52. Cy∣prian Annot. 78.
• * 2.166

  Object. 2••
• k 2.167

  See the Reply of two of the Brethren to A. S. p. 60.
• l 2.168

  Mr. Iohn Goodwins Theomachia. p. 11. 37. & Mr. Peters in sun∣dry Sermons.
• * 2.169

  Answer.
• * 2.170

  Antiq. Ju∣daeorum, l. 20▪ c. 4.
• * 2.171

  Eccles. Hist. l. 2. c. ••••. •• Meredith Hammer •• Chr••∣••••logy.
• m 2.172

  Antiq. I••¦daeorum, ••••. 〈…〉〈…〉 c. 12.
• * 2.173

  De bello ju∣daico, l. 2. c 12▪ Eccl. Hist. li. 2. c. 22.
• * 2.174

  •• 〈…〉〈…〉 ob∣•••••• sero medi∣cina paratur, Cum mala per ••ongas invalu∣ere moras. Ovid. De R•••• amo••••••.
• p 2.175

  2 Tim. 2. 17
• * 2.176

  NOTA▪
• * 2.177

  OBIECT: ••
• q 2.178

  Mr: D••••l, Right Refor∣mation p: 22, 25
• * 2.179

  ANSVVER:
• r 2.180

  Luca•• Osi∣ander Enchirid Contro. cum Anabaptistis ••. 9. qu. 3. Argu∣ment 7.
• * 2.181

  Se Bellar∣min De Lai∣cis l. 3. c. 22
• * 2.182

  * See Cyprian de unitate Ec∣clesiae.
• r 2.183

  Right Re∣formation, p. 28. & Epistle Dedicatory.
• s 2.184

  Gen 6. 11. 13. Psal. 1••. 5. Psal. 55. 9. Psal 58. 2▪ Psal. 72. 14. Psal. 73. 6. Prov. 28. 17. ••say 53. 9. c. 56 6. Ier. 6. 7. c. 20. 8. c. 22. 3. 17. Ezech. 7. 11. 23. c. 18. 7. 12. 16. 18. Hab. 1. 3. Lu. 3. 14.
• t 2.185

  Deutr. 33. 21. Prov. 8. 15. Ier. 31. 30. c. 17. Psal. 106 30. 2. Sam 8. 15. compared with Psal. 101. 8▪
• u 2.186

  Mr. Dells Epistle Dedi∣catory.
• * 2.187

  Object. 4
• x 2.188

  Mr. Dels Right Refor∣mation p 25.
• * 2.189

  Se•••••• Ex∣cellent answer to his cavill in St. Augustine Epist 48 50▪ •••• the Donatists who ••••st made it.
• * 2.190

  Ansvver.
• c 2.191

  August. Epist 48 50. Contr. Lib. P••••il••••t Contr. Cresconium, Gram.
• d 2.192

  Bul•••••••••••• Contr. Ana∣baptist. O••••nder 〈…〉〈…〉. Cont Cum An••b•••••• qu▪ 3. ••. c 9.
• * 2.193

  Object. 1. ••
• * 2.194

  Answer.
• * 2.195

  De conside∣ratione ad Eu∣genium lib. 4.
• * 2.196

  See Augu∣•••• Epist. ••3. 50.
• * 2.197

  See Mr. Ed∣wards Gan∣graenaes, and Mr. Baillier Anabaptisme ch. 1. 2▪ 3. 4.
• * 2.198

  Object. ••
• y 2.199

  Math. 10. & 28. 19. 20. Mar. 16 15. 16. 17. 1 Cor. 1. 17.
• * 2.200

  Answer.
• z 2.201

  Acts 4 25. 26. 27. 28. 29. c. 5. throughout c. 9. 1. 2▪ c. •• 2. 1. 2. 3.
• * 2.202

  •• Ho••tensius Cavaleanus de Brachio regio Rutgerus Ru∣••••nsde invoca∣tione utriusque Brachii.
• * 2.203

  * See Mr Ed∣vvards his Gangraena. part. 3. p. 148: to 220. Mr. Bailies Anabaptisme ch. •• 4.
• a 2.204

  Rev. 22. 15 Gal. 5. 20. 21. Iam 5678. 1 Cor. 6. 10. 2. Ie••. 2. 10. 11. 12
• * 2.205

  Iohn Goodvvins modest aud humble Quec∣ries upon the late Ordinance against Here∣sies. O••••rtons and some In∣dependent vveekly Diur∣nall vvriters.
• b 2.206

  Mr. Edvvards 2 part of Gan∣grena, p 161. 162.
• * 2.207

  Object. 3.
• c 2.208

  Right Re∣formation. p. 25
• * 2.209

  Ansvver.
• d 2.210

  Gen. 18. 25. Psal: 89: 14.
• e 2.211

  2 Chron. 9 18: c. 19. 6.
• f 2.212

  Right Re∣formation p. 25
• * 2.213

  Object. 4.
• * 2.214

  Ans••er.
• * 2.215

  And there∣fore they all presume to preach and Prophesie.
• g 2.216

  Math. 18. ••••. Lu. ••7. 3.
• b 2.217

  Tit. 3. 10. 1••.
• * 2.218

  Object. 5
• * 2.219

  Ans.
• * 2.220

  Hoereses Pau••us inter carnalia crimi∣na enumerat. T•••• tullianus aduersus Haere∣ser. lib.
• i 2.221

  So is the Title Page.
• k 2.222

  The epistle Dedicatory.
• * 2.223

  See Mr. Ed∣wards Gan∣graena part. 3. Lilburns Lon∣dons Liberty in Chai••es dis∣covered, Mr. Bailies Ana∣baptisme Ch. 1. 2. 3. 4.
• * 2.224

  Since all workes of the flesh all be and ••••u••l•••• toge∣ther •••• this text: and vvee are vvarned to b••∣vvare of them to, because such vv••o commit them shall not inherit the Kingdome of God.
• l 2.225

  Epist De∣dicatory.
• m 2.226

  Right Re∣formation P 29.
• * 2.227

  Object 5.
• * 2.228

  Marke how this insolent man, blasts and censures the ve∣ry Apostles themselves.
• n 2.229

  See Lucas Osiander En∣chirid: Contro: cum Anabap∣tistis cap 9. qu. 2 arg: 10. a••dqu 4. arg 4. Mont••orcius a∣pud B••z•••• d•• Haereticis a Magistratu civili puniendis
• * 2.230

  Ans.
• n 2.231

  2. Kings. 19. to 14.
• * 2.232

  Caus••. 23. qu. 4 fo. 45.
• * 2.233

  De Mages∣tratn Polit. ••. 9 qu. 2. 4.
• q 2.234

  Stesla. Mar∣••••rat and other▪
• o 2.235

  Deut. 13. Exod. 21. 12. 13▪ 14. 2 King 23. 10. to 2••. Math. 26. 52. Dute. 17 2. to 14. c. 19. 12. 1••. Levit. 24. ••1. to 17.
• p 2.236

  Hebr▪ 2. 10 ••. Tim▪ 3. 4.
• * 2.237

  NOTE.
• q 2.238

  A Reply of Two of the Brethren to. A. S. p. 56. 57. 58. Mr. Dells Right Refor∣mation p. 14. 15. 16. 19. 20. 22.
• * 2.239

  Obj••ct. 6.
• * 2.240

  See August. lib: 2. Contt Liter: P••tilia∣ni•• & Lucas Osiander de Magistratu ci∣vili: c. 9. •••• 2, 4.
• * 2.241

  [s] Rom. 13. 4. c 16. 17. 18. 2. Pet. 2. 1. 2. Phil. 3. 2.
• r 2.242

  This he seemingly graunts. p. 27. 40. & in his E∣pistle Dedica∣tory.
• * 2.243

  [t] Gal. 5. 19. 20.
• * 2.244

  Gal. 5. 19. 20. 21. 2 Pet. 2. 1. &c. Rom. 16. 17. 18.
• u 2.245

  Acts 26. 17. 18. See Mr. Rutherfords due Right of Pres∣byteries. p. 353. 354. 362. 363.
• x 2.246

  Acts 2:1. •••• 12▪
• y 2.247

  Iohn. 16. 13.
• * 2.248

  Acts 26. 17. 18.
• z 2.249

  Math: 28. 19. 20 Mat: 16 15. 16.
• a 2.250

  Psal. 2. •• Acts 4. 25. to 31.
• * 2.251

  See Mr. Ed∣wards Gan∣granaes.
• b 2.252

  Page 13. 14.
• d 2.253

  Epistle Dedicatory.
• * 2.254

  Ps••▪ 51. 5 Gen. 6. 5.
• * 2.255

  Gen. 3▪ 6. ••osh. 7. 21. Math 5. 28. 2▪ Pet. 2. 14. 1 Cor. 15. 33.
• e 2.256

  Lam 3. 51. Lu. 23▪ 48. Iohn 2. 2••. •• 〈◊〉〈◊〉. •• 18. 39▪
• * 2.257

  •••••• Dan. 4. 28. to the end.
• g 2.258

  Acts 9. 1. to 23. c. 22. 4 to 21 c. 26. 12. to 21.
• h 2.259

  Augustinus Vincentio Donatistae, Epist. 48 and Gratian Cau¦sa 23 qu. 4.
• * 2.260

  Scorp i••uum, ••du: Gnosticos.
• * 2.261

  Quod non praevalet Sa∣cerdos efficere per Doctrinae sermonem, po∣testas regia hoc imperat per disciplinae te∣norem, Concil▪ Parisiense sub Ludovico Pio. Concil. Tom. 3
• i 2.262

  Augustin: Contra Cres∣conium Gram. l. 2. c. 9. Doctor Willets Sixfold Comentary on Rom. 13. Quest. 11. p. 587.
• k 2.263

  Eo die, ex eo ••••gno ta••si∣ret ad immor∣tale fide•• prae∣mium▪ in quo excep••••at mer∣tis pro iniqui∣tate supplic∣um Augustin: Cont Crescon. Gram. l. 2. c. 9.
• l 2.264

  In Roma∣nos. c▪ 13.
• m 2.265

  Contr Cresconium Gram. ••••. c. 8. 9 Contra Lit. Petili••ni. l. 2. Epist. 48.
• n 2.266

  Epist. 39▪
• o 2.267

  Causa. 23. proem & qu: 4.
• p 2.268

  Coment. in Roman 13. 5.
• q 2.269

  Coment in Epist Iudae vers: 23
• r 2.270

  Enchirid. Contr. Cum. Anabapt. c 9 qu 4. P. 28 ••.
• s 2.271

  Epist 48. & 50. Retrac∣tation. lib 5. c 2 Aretius Prob. lem: Locus 56. Peter Martyr Coment in Rom. 13. Bellarmin de L••icis. c. 21.
• t 2.272

  Enchirid. C••n••r. Cum. Anabaptistis: c. 9: qu. 4 p. 214.
• * 2.273

  Praelectio∣nes. in Dan. c. 4.
• * 2.274

  1. Cor. 5. 5. 1. Tim. 1. 20.
• x 2.275

  Augusti∣nus Epist. 48. Vincentio Do∣••atistae (apud Gratianum. Causa: 23. qu: 4) Contr: Lit. Petilian. l. 2. c. 9 Epist: 50.
• y 2.276

  De Lega∣tione ad Cai∣u••
• z 2.277

  De Cle∣mentia l ••. c. 22.
• * 2.278

  [a] De Ira. lib. 1.
• a 2.279

  Chrysost∣ome, Theophy∣lact, Haymo, Lyra. Paraeu••, Peter Martyr, Soto and wil∣l•••• on Rom. 13. See Babing▪ tons Notes on Exod: 18. & Num: 15. Grotius de Ju∣re Belli & Pa∣cis l. 2 c. 20 de Paenis. Alex∣ander ab Alex∣andro. Genali∣um Dierum. l. 3. c. 5. Tert: ad Martyres. lib.
• b 2.280

  Math. 5. 10. 11. 12. 1. Pet. 3. 14. c. 2. 20 c. 4. 12. to. 17. 2. Cor. 4. 4. 17. 18.
• c 2.281

  Deutr. 13. 11. c. 17. 13.
• d 2.282

  Deut. 13. 3. c. 17. 7. Psal. 106. 30. Num. 15. 7. &c.
• e 2.283

  Exod: 32 Deutr. 5. 2 7. & 30 & 31. & 32. & 33.
• f 2.284

  Josh: 7. & 23. & 24.
• g 2.285

  1. Chron. c. 28. & 29.
• h 2.286

  2. Chron▪ 31 & 32.
• i 2.287

  2. Chron: 15.
• k 2.288

  2. Chron: 18. 19. & 20.
• l 2.289

  2. Chron: 34. & 35.
• m 2.290

  Neh: 9. & 13.
• n 2.291

  Eusebius de Vita Con∣st••nti•••• & O∣••••••io ad Sanct∣orum coet••m.
• l 2.292

  A Reply of two of the Bre thren to A. S. p. 58, 59. Mr. Dels Right Re formation, p. 23, 24.
• * 2.293

  Object. 7.
• * 2.294

  Answer.
• m 2.295

  Deut. 27. 26 Gal. 3. 10, 13.
• n 2.296

  Luke 13. 3, 5 Rom. 2. 7, 8, 9 1 Cor. 6. 4, 5. Gal. 5. 21. Eph. 5. 6.
• o 2.297

  Gen. 20. 6. c. 31. 24, 29. Psal. 19. 13. •• Sam. 25. 5, 6, 32, 33.
• p 2.298

  Pag. 7, 8, 9, 39.
• q 2.299

  1 Kings 21. 27, 28, 29.
• r 2.300

  Jonah 3.
• * 2.301

  See Bishop Babing••ons Notes on Ex∣od. 18. part 2. p. 272, 273.
• * 2.302

  Col. 3. 5. Gal. 5. 24. Acts 26. 16. Psal. 51. 10. 2 Cor. 5. 17, 16.
• * 2.303

  Right Re∣formation, p. 4, 5.
• * 2.304

  1 John 1. 6, 7, 8, 9, 10, Rom. 7, 11, to the end.
• * 2.305

  Rom. 13. 1, to 6. 2 Tim. 2. 1. Ti••▪ 3. 1, 2. c. 2. 12, 13. 2 Thes. 3. 10, 10 15. 1 Cor. 5 1. 1 Tim. 5 29 1 Cor. 11. 13, to 34. c. 14. 40
• y 2.306

  Mat, 7. 14. Luke 13. 23, 24.
• z 2.307

  Mark 16. 15 16. Heb. 6. 4, to 9. Acts 13. 48.
• a 2.308

  2 Sam. c. 11 & 12. Psal. 51 Job 31. 5. to 35.
• b 2.309

  Fit. 2. 12. 13 1 Tim. 2. 1.
• c 2.310

  1 Pet. 5. 1, 2 &c. Tit 3. 12, 13, 14. Gal. 5. 19, 20, &c. 1 Tim. 4. 1, to 7. 2 Tim. 3. 1. to 6. Rom. 16. 17, 18 Jude 1. to 20. Acts 20 29, 30.
• d 2.311

  Rom. 13. 3, 4
• e 2.312

  Rom. 2. 5, to 10. James 5. 3. Revel. 18 6, 7
• f 2.313

  Master Dell p. 39. confes∣seth it. See 1 Pet. 5. 8. Job 1. 7. Rev. 20. 1, to 10. c. 12. 11,
• * 2.314

  See Gregor. l. 7. epist. 40. Antonius 2. par. Tit. 12. c. 2. Master Ru∣thersurds Due Right of Pres∣byters, p. 354, 355.
• h 2.315

  Mat. 22. 3. Luke 14. 15. to 25.
• i 2.316

  John 6. 44. Mat. 23. 37. Luke 13. 34.
• k 2.317

  Phil. 2. 12.
• l 2.318

  2 Chron. 12. to 17. c. 34. 30 31, 32. Neh. 9 & 13. c. 13. 11 to 23. Ezrac. 9. & 13.
• m 2.319

  Levit. 23. 27, 29, 30. Numb. 9. 13.
• n 2.320

  Master Dels Right Refor∣mation, p. 23.
• * 2.321

  Object. 8.
• * 2.322

  Answer.
• o 2.323

  Naster Ed∣ward his third part of the Gangraena.
• p 2.324

  Acts 4. 19, 20. c. 5. 29. Dan. 2. 5. 1017 c. 38, to 30. c. 6. 1, to 28. Mat. 5. 10, 11, 12. 1 P••t 3. 14. c. 4. 13, 14.
• q 2.325

  Mat. 15. 19. c. 23. 16, 24, 26. Luke 6 39 John 9. 33, 40▪ 2 Pet •• 9. Rom. 3. 1••. Rom. 11. 7. •• Cor. ••. ••. •• 〈…〉〈…〉 2. ••1.
• r 2.326

  Right Refor∣mation. p. 5, &c.
• * 2.327

  s Eph. 4. 14. Rom 1. 6. 2 Pet. 2. 1, 17. Jude 12, 13.
• t 2.328

  See Master Edwards his Gangraenaes especially the third put.
• v 2.329

  Eph. 4. 1••. Rom 1. 21, 2•• 2 Thes. 2. 10, 11, 12. 2 Cor. 4. 4. 1 ••••ha 2. 11.
• a 2.330

  Eph. ••. ••••. 〈…〉〈…〉 1••.
• y 2.331

  Acts 13, 48. 2 Pet. 1. 9.
• z 2.332

  Animadver∣sions on Ma∣ster Del's Ser∣mon, p. 2.
• a 2.333

  See the Apo∣logy of the five dissenting Brethren.
• b 2.334

  Rom. 13. 1. 2 1 Pet. 2. 12, 13 14. Tit. 3. 1. Josh •• 18.
• c 2.335

  Acts 20. 29, ••0 Rom. 16. 〈◊〉〈◊〉, ••8.
• d 2.336

  See Master 〈◊〉〈◊〉's Due Right of Presbyters, p. 355, 356 Aug. Epist. 48, 50.
• * 2.337

  Object. 9
• d 2.338

  Right Re∣formation, p. 3
• * 2.339

  Answer.
• e 2.340

  Rom. 3. 8.
• * 2.341

  Haerefis in Republica bel∣lum, & seditio∣nem concitat, Tho. Beaux∣annis Har. Il∣vang. Tom. 2. s. 630.
• f 2.342

  Appeale to thy Consci∣ence. See the Grand Rebel∣lion; The Ne∣cessity of chri∣stian Subje∣ction; The state of our Affaires, &c.
• g 2.343

  2 Kings 9. & 10.
• h 2.344

  Num. 16. 41
• i 2.345

  See Master Edwards Gan¦graena, part 3. p 251, 252, 253, 254, &c.
• * 2.346

  See August. Epist. 48, 50.
• k 2.347

  2 Pet. 2. 1, 2 &c. Acts 5. 36 37, 38 Rom. 13. 1, 2▪ 3, 4.
• l 2.348

  August. cont. Crese. Gram. ••▪ 3. c. 42, &c.
• m 2.349

  Sleidan com l. 10. Span. hemi••. Diatr. Hist.
• n 2.350

  See Holins∣head, Speed, Stow, Grasion Cambden's E∣lizabeth.
• o 2.351

  Epist. 38, 39▪
• p 2.352

  See Master Edwards Gan graena, the part 3. p. 63, 64, 213.
• q 2.353

  Page 36.
• r 2.354

  Right Refor∣mation, p. 21▪
• * 2.355

  Object. 10.
• s 2.356

  See August. lib. 2. contr. lit Petiliani, & contr. Cresco∣nium Gram. l. 2. & Epist. 48.
• t 2.357

  Lucas Osian∣der, Enchirid. contr. cum A∣nabaptistis, cap. 9. qu. 2, 3, 4.
• v 2.358

  See August. Epist. 48.
• * 2.359

  Psal. 2. 5, 12 Rev. 6. 16, 17.
• * 2.360

  v Id est, Con∣teres in eis terrenas cupi∣ditates, & ve∣teris hominis lutulenta nego∣tia, &c. Aug. Enar. in Psal. 2.
• x 2.361

  Page 27.
• y 2.362

  Master Ed∣ward his third part of the Gangraena. p. 252, 253, 254 &c. & 2 part passim.
• z 2.363

  See Aug•…•… Epist. 48••. 〈◊〉〈◊〉 Cau∣sa ••3 qu. 1, 4, ••. S•••• Eccl. Hist. l. 1. c. 8. Cent. Magd. 4, 5, 6, 7, 8. cap 1. De Haeresi∣bus, &c. 7. De Officio Politici Magistratus in 〈◊〉〈◊〉 & con¦servanda Gu∣ber•…•… & Disciplina Ec∣clestica, Aug l. 2. 〈◊〉〈◊〉 P•••••• O••••••us l. 3
• a 2.364

  〈◊〉〈◊〉 Ecc. Hist. •• 7. c ••4. N••••••ph••∣rus Ec•…•…t. l 6. c. 24. Ita Paulus ab Ec∣clesia non tan∣tum a sancta & Ecclesiastica, verum etiam a 〈◊〉〈◊〉 & Mun¦dana potestate turpi & ••st pul sus, Cum sum∣mo 〈◊〉〈◊〉 se∣cularis imperii a•• 〈◊◊〉〈◊◊〉 ab 〈◊◊◊〉〈◊◊◊〉.
• b 2.365

  Se•••••••• mo∣•••• of Confessi¦ons, Sect. 19. of the Civill Magistrate.
• c 2.366

  〈◊〉〈◊〉 〈◊〉〈◊〉 cap. d•• Ma∣gistratu.
• * 2.367

  Master 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Divi•…•…▪ 〈◊〉〈◊〉▪ •• See•…•… 〈◊◊〉〈◊◊〉, •…•…um. An•…•…▪ ••. ••▪ 〈◊〉〈◊〉. •• ••. &c. ••0. 〈◊〉〈◊〉 ••▪ ••. •• •• 〈◊〉〈◊〉▪ ••▪ ••▪ ••▪
• * 2.368

  See Fi••••-Her•••••••• Cromptons, and 〈◊◊〉〈◊◊〉 of 〈◊〉〈◊〉.
• h 2.369

  Right Refor∣mation, p. 21, 22.
• * 2.370

  Object. ••1.
• * 2.371

  Answer.
• * 2.372

  Sermo 66•• super Can••.
• * 2.373

  m In 2••. qu. 10 Art. 8. part 6.
• i 2.374

  Chron. Sax. I. 1. p. 17, &c.
• k 2.375

  ••ilgrimage lib. 9. c. 17.
• l 2.376

  Due Right of Presbyter••••s, p. 252, 253, 354, 361, 362 363.
• * 2.377

  s Due Right of Presbyteries, p. 352, &c.
• m 2.378

  In 22. qu. 1•• Art, 8. Dub. 1.
• n 2.379

  Comment in 12. qu. 10. c. 3
• o 2.380

  De Virtuti∣bus Theolog. qu. 10 Art. 8.
• p 2.381

  De Pun. Haeret. l. 2. 14.
• q 2.382

  In Arcan. Hist.
• r 2.383

  Chron. Sax. l. 1. p. 15, &c.
• t 2.384

  Ge Artib. su∣pernat. Disp. 18. de Infide∣lit. Dub. 18. num. 226.
• v 2.385

  In 2••▪ qu. 10. Artic. 8.
• x 2.386

  2, 2. qu. 10 Art. 8.
• y 2.387

  In 2, 2. qu. 10. Art. 8.
• z 2.388

  In Lege Nemo. Cod. de Paganis.
• a 2.389

  De Vita Constantini, l. 3. c. 52, to 58.
• b 2.390

  Epist. 30.
• c 2.391

  Epist. 48.
• d 2.392

  General Hi∣story of Span.
• e 2.393

  Purchas Pil∣grimage, l. 9•• c. 15.
• f 2.394

  Massaeus and other••▪
• g 2.395

  Zonaras Annal. Tom. 3. ••. 19••▪ Grim••••on▪ I••p••••••al History, p. 245. ••ut••••pius l. 11. p. 15••
• * 2.396

  Tripart. Hist l. 7. c. 1.
• * 2.397

  See Master Rutherfurds Due Right of Presbyteries, p. 378, &c▪
• g 2.398

  See August. contr. lit Peti∣liani, lib. 2. c. 83, 84.
• h 2.399

  Gratian qu▪ 23. dist 4 sect. ad fidem.
• i 2.400

  Rom. 13. •• ••
• * 2.401

  Nota.
• * 2.402

  Nota.
• k 2.403

  The practice of most of nu•• present. Sectaries and Independents, where they have any pow∣er.
• l 2.404

  Joan 6. •• Eccles. 16.
• * 2.405

  Nota.
• m 2.406

  Matth. 6.
• * 2.407

  Nota.
• n 2.408

  Acts 5.
• o 2.409

  Prov. 14.
• p 2.410

  Lucas 14.
• q 2.411

  Luc. 24. Act. 1.
• * 2.412

  Cap. 86.
• r 2.413

  Gen. 4.
• s 2.414

  Prov. 21.
• t 2.415

  Exod. 32.
• * 2.416

  Cap. 88.
• v 2.417

  Matth. 25. Master Del's very Objecti∣on in Termi∣nis. p. 24.
• v 2.418

  Operum Tom. 7. pars 1. p. 709.
• x 2.419

  Tom. 7. pars 1. p. 742.
• * 2.420

  Tom. 7. pars 1 p 328 329 330.
• * 2.421

  Nota.
• z 2.422

  Exod. 10.
• a 2.423

  Psal. 2.
• * 2.424

  b ••an. 3.
• * 2.425

  •• Tim. 2.
• d 2.426

  Lutheri E∣pist. Tom. 2 Epist. p. 381.
• e 2.427

  Sl••idan l. 5. Master Bai∣lies Anabap∣tism. p. 5.
• f 2.428

  See Beza De Haereticis a Magistratu pu¦niendis, Ope∣rum vol. 1. p. 148. where part of these words are ci∣ted.
• * 2.429

  Nota.
• f 2.430

  ••nerrat. in Psal. 44.
• g 2.431

  Cont Epist. Parmenian, lib. 1. Tom. 7. pars 1. p. 20. 10 26.
• h 2.432

  August. cont Prim. Gau∣dentii Epist. lib. 1. cap. 1. p. 410.
• i 2.433

  Pag. 21. In the Margin.
• a 2.434

  Scorpia. ad∣versus Gnosti∣cos.
• b 2.435

  De Exhorta∣tione Marty∣rum, c. 5.
• c 2.436

  Math. 2.
• d 2.437

  Comment. in Cant. lib. Deu. Tom. 3. p. 112
• e 2.438

  Contr. Haer. lib. 8. Tom. 1. Haer. 66.
• f 2.439

  Catech. Myst. ag••g.
• g 2.440

  Niceph. Ec∣cles. Hist. l. 6. c. 31, 32.
• h 2.441

  Apologia ad∣vers. Russinum c. ••.
• * 2.442

  i Adversus Pelagianos ad ••••siph••ntem, c 2.
• i 2.443

  Brevis En∣narrat. in Matth. c. 13. Tom. 2. col. 1217, 1218. Hom. 47. in M••t. col. 344, 345 & Sixtus Senensis Bibl. Sanct. l. 6. An∣not. 60.
• k 2.444

  Retract. l. 2. c. 5. Epist. 48, 50, 156, to 173 Contr. Li. Petiliani, l. 2. Contr. Cres∣conium Gram. l. 2. c. 3.
• l 2.445

  Operum, Tom. 2. p. 24.
• m 2.446

  De Vita Con∣stantini, l. 3. c. 61, 62, 63 64.
• * 2.447

  Epist. 93. see Hierom. Contt Pelagianos, c 2.
• * 2.448

  Priscillian himself being put to death by the Empe∣rour Maximus, H••erom de Vi∣•••••• Illustribus
• * 2.449

  S••rius Con∣cil. Tom. 2. Pa¦melius Au not. pg. in Epist. ••••. Cypriani.
• ‖ 2.450

  Ambrose de Officiis, lib. 1. Epist 29.
• * 2.451

  Obj••ct. 1.
• p 2.452

  Desensoris Pacis, pars 2. c. 9.
• * 2.453

  A••••wer.
• * 2.454

  S•••• C••s. Tri∣••••pa••••••. Hist. ••••. c. 30. l. 8. c. ••▪ &c.
• * 2.455

  Object. 2.
• * 2.456

  Surius Con∣cil. Tom. 2, p. ••4. Gratian Distinct. 45.
• * 2.457

  •••• Carnoten∣••••, Decretal, pars 13. c. 94. Rom. 9.
• * 2.458

  ••••en ••.
• * 2.459

  ••••••••.
• v 2.460

  Codeae legum Antiquarum; Leges Wisigo∣thorum, l. 12. Tit. 2.
• x 2.461

  See Joan: Malderus, de Virtutibus Theol. qu. 12. de Haeresi Ar∣tic. 3. mem. 1.
• x 2.462

  ••••l: 633, 4.
• * 2.463

  2 Tim. 2. 17.
• z 2.464

  See Master Fox his Acts and Monu∣ments, and the French Book of Mar∣tyrs.
• k 2.465

  Harmony of Confessions, sect. 12. p. 458 459, 460.
• * 2.466

  Note.
• l 2.467

  Ibid. p. 466.
• m 2.468

  Ibid. p. 467.
• n 2.469

  Ibid. sect. 19
• o 2.470

  Defensoris Pacis, pars 2. c. 9, 10, 21.
• o 2.471

  Operùm, Tom. 2. f. 2. 323.
• p 2.472

  Explan. Articul. Artic. 29. Tom. 1. f. 79, 80.
• q 2.473

  Ibid. Artic. 40. f. 82.
• r 2.474

  Ibid. Explan Artic. 65.
• * 2.475

  Note.
• * 2.476

  Nota.
• s 2.477

  Tiguri An. 1559. p. 1017 to 129.
• t 2.478

  Heidelb. 1613. Col. 12 75, 1276, 1367, to 13••0.
• v 2.479

  ••n Misc••l∣lan, cap. de Magistratu.
• * 2.480

  Contr. Hol∣de••um, & Jac. Andr••••, p. 12••▪
• * 2.481

  Defence of the Apology, ••ar•• ••. c. ••, de∣v•••• ••. p. ••17••
• z 2.482

  Reformed Catholick, Con••••. 2••. c. ••••4. and on 〈…〉〈…〉.
• * 2.483

  Pag. 73, 74, 75.
• a 2.484

  See his Trea∣tise against to∣leration, and Master Obadi∣a•• Sedgwicks Fast Sermon of the nature and danger of Heresie.
• b 2.485

  Master Bay∣ties History of the Brownism and Iudepen∣dency.
• c 2.486

  See Master Loves ani∣madversions, p. 21, ••2.
• a 2.487

  Bullinger, Contra Ana∣baptistas, l. 1. 2. Sleidans Coment. l. 4, 5 10. Guy de Bres, contre les Anabapti∣stes. Cloppen∣burgirs Gan∣graena Ana∣baptistica. Con∣radi Heresba∣chii Historia Anabaptistica, una cum notis Lamberti Hor trensi•• Spanhe mii Diatribe. Doctor Featly his Dippers dipt, Master Robert Bailie his Anabapt. ch. 1, 2, 3. Jo∣annis Witlingi∣us de Anabap∣tistis.
• b 2.488

  See Master Edwards Gan¦graenaes, and Master Bailies Anabaptisme, c. 2, 3, 4.
• c 2.489

  See Master Bailies Disswa sive from the Errors of the times, p. 31, 32 48, 49, 50▪ 124 to 130, 13••, &c.
• d 2.490

  Master Ed∣wards his third part of the Gangraena p. 46.
• * 2.491

  Object. 12.
• * 2.492

  Answer.
• e 2.493

  Deut. 13. Levit. 24. 11. to 17.
• e 2.494

  Psal. 51. 4.
• f 2.495

  Rom. 4 15. c. 3. 20. ••. 15. ••3. c. 7. 7, to ••5. 1 Cor. 15. ••••.
• g 2.496

  Rom. 13. 4. 1 Pet. 3. 15.
• h 2.497

  Exod. 22. 28 Psal. 82. 1. 6
• k 2.498

  2. Chron. 9. 8 Psal. 138.
• l 2.499

  2 Chro. 19. 6
• k 2.500

  ••ettul. Apo∣log. p. 673.
• l 2.501

  A Reply of •• two of the Bre¦thren to A. S. p. 58 and Ma∣ster Goodwins Thormachia.
• * 2.502

  Object. 13.
• * 2.503

  Answ.
• m 2.504

  Aug Contr. Lit. Petil. l. 2.
• * 2.505

  Ephes. 2. 8. 2 Tum 2. 25. Phil. 2. 13.
• n 2.506

  Rom. 3. 10, to 19. Gen. 20. 9.
• * 2.507

  See Pe••e Ma••••••••, Para∣us, Soto, Pere∣rius, Willet, Marlo•••••• in Rom. ••.
• * 2.508

  2 Pet. 1. 19. Psal. 119. 105 S•••• Willet on•• Rom. 2. qu. 28 ••0 ••••.
• p 2.509

  See the late Ordinances for Suspenti∣on from the Sacrament.
• q 2.510

  •• Pet. ••. 1.
• r 2.511

  A Reply of two of the Bre¦thren to A. S. ••. 59▪ 60.
• * 2.512

  Object. 14.
• * 2.513

  Answ.
• * 2.514

  •• Exod. 23. 2, ••. Amos 5. 7. c. 6. 12. Heb. 1 •• Eccles. 3. 16▪
• t 2.515

  Deut. 27. 25. Psal. 10. 8. & 94. 21.
• v 2.516

  •• Cor. 2. 17. Acts 20. 29, 30 2 Pet. 2. 1. 1 Cor. 6. 9. to the end.
• x 2.517

  2 Tim. 3. 13.
• y 2.518

  Psal. 109 7. Prov. 28. 9.
• z 2.519

  2 Cor. 2. ••••, 16. Joh. 12. 48
• a 2.520

  1 Cor. 11. 29 34.
• b 2.521

  2 Pet. 3. 16.
• * 2.522

  Object. 15.
• c 2.523

  A Reply of two of the Bre¦thren to A. S. p. 6••.
• * 2.524

  Answ.
• d 2.525

  Coutr. Lit. Petil. lib. 2.
• e 2.526

  See Master Edwards his Antipologias, p. 157, 158.
• f 2.527

  Voetius se∣lect. Disp. de Quaest. In quibus sit pote∣stas Eccles. Thes. 1. 4. & 5. Vedelius de Episcopam Con∣stantin. Mat. p. 3, 4, 5, 6.
• * 2.528

  •• See Master Bailie•• Disswa∣sive from the errors of the Tim. 5, c. 6. p. 124, •••• 150.
• g 2.529

  Mat. 22, 21. c. 10. 18, 19.
• h 2.530

  Rom. 13. 1, to 6. 1 Tim. 2. 1, 2. Tit. 3. 1. i 1 Pet. 3. 14, 15. 2 Pet. 2. 10. 11, 12.
• k 2.531

  A Reply, &c p. 61.
• * 2.532

  Object. 16.
• * 2.533

  Answ.
• m 2.534

  See Melan∣cton, Loc. Com∣munes, Arctius Problemata, Tit. de Magi∣stratu civili Lucas Osiander Enchirid Cont. cum Anabap∣tistis, c 9.
• n 2.535

  A Reply, &c p. 62.
• * 2.536

  Object. 17.
• * 2.537

  Answ.
• * 2.538

  o 2 Pet. 3. 16.
• p 2.539

  Hence Sa••u••
• q 2.540

  Gal. 5. 19, 20: Mat. 15. 19 Rom 16. 17, 18. 2 Pet. 2. 1 to the end.
• * 2.541

  John told an Heretick, Sci•• te esse prim••∣renitum D••a∣bel, Euseb. Eccl. Hist.
• r 2.542

  A Reply of two of the Bre¦thren to A. S. p. 62, 63
• * 2.543

  Object. 1••.
• * 2.544

  At one of the Objectors Mr J. O. his Con∣science hath oft time•• done ••n his whee••∣ing from one side and opi∣nion to mo∣ther so often.
• * 2.545

  Answ.
• s 2.546

  See Master Edwards his Gangraenaes, especially the third part. Master Bailies Anabaptisme and Disswasive
• * 2.547

  Page 63.
• * 2.548

  Object. ••9.
• * 2.549

  Mont fortius Re••utat eorum ••••ae pro per∣secut. dici so∣••ent: Beza de ••••retitia a. M••gistratu ••••••••ndis: pellarmine •• Laici••, l. 3. d•• 2.
• * 2.550

  c. 2▪ Answ.
• * 2.551

  Epiphantus, Augustine, Ire∣n••us, Alfonsus •• Cast••••, and others, adv. H••reses.
• * 2.552

  See Thendor. E••sl. Hist. l. 4. c. 22, 23, 29, 32. l. 5. c. 5. 13 〈…〉〈…〉
• x 2.553

  See 2 Thes. 2. 10, 11. 2 Pet. 3. 1. Al∣••onsus deCastro lib. 1. adver••. Haereses▪ Su m∣ma Angelica & Ro••ell, Tit. Haeresis; and all Authors generally in the definition of Herefie from the ety∣mology of the word.
• y 2.554

  See 2 Tim. 2. 16, 17, 18. 2 Tim 3. 1, 107. 1 Tim. 4. 1, 2, 3. 2 Pet. 2. 1, &c. 〈…〉〈…〉, Epiphanius, Augustin, Al∣sonsus a castro adver. Haereses
• * 2.555

  Object. 20.
• z 2.556

  See the ••loody Te∣nent, The compashonate Samaritane.
• * 2.557

  Answ.
• a 2.558

  De Hoereticis a Civili Magi∣••••ratu pu••ien∣d••s.
• b 2.559

  Master Dels Epistle and Sermon pas∣sim.
• * 2.560

  Object. 21.
• c 2.561

  See the Ar∣raignment of Persecution, A bloody Te∣nent, &c. and sundry such like Pam∣phlets.
• * 2.562

  Asw.
• f 2.563

  Mat. 16. 21, 22, 23.
• z 2.564

  2 Tim. 4. 6, 7, 8
• a 2.565

  Hebr: 10 33, 34
• b 2.566

  2 Cor. 4: 17
• c 2.567

  Rom 5. 2 3
• d 2.568

  Rom. 8. 35. 36. 37.
• e 2.569

  Hebr. 11.
• * 2.570

  2 Pet. 1. 5. 6
• g 2.571

  •• Mar. 8. 34. Lu. 9. 23.
• b 2.572

  2 Tim. 3. 11. 12.
• i 2.573

  Phil. 1. 29.
• k 2.574

  Math. 5. 10 11. 1 Pet. 3. 14 15.
• l 2.575

  2 Tim. 2. 14.
• m 2.576

  1 Pet. 4. 12 10 19.
• n 2.577

  Acts 5 41.
• o 2.578

  Math 10. ••8.
• p 2.579

  Isay 53. 4. Act. 8.
• q 2.580

  2 Pet. 2. 12 22.
• r 2.581

  Mar: 5: 29: ••0
• r 2.582

  Math. 5: 29 30.
• s 2.583

  See Gratian Caus 23. qu. 4.
• * 2.584

  Hebr 12. 5. to 12. Deutr. 8. 5. Prov. 3 11. c. 13. 24. v. 2 Chron. 33 11. to 20.
• x 2.585

  Dan. 4. 32. &c.
• y 2.586

  Acts 9
• z 2.587

  2 Pet 21.
• a 2.588

  Rom. 13 4. See Dr. Willets Comment: on Rom 13. qu. 10 See Chriso∣stom: Theophy lact, Haymo. Lvra▪ Peter Martyer, S••••o Marlorat and Peraeus in lo∣cum.
• b 2.589

  See Grati∣an Caus 23 qu 3. 4 5
• c 2.590

  De 〈◊〉〈◊〉 1. 〈◊〉〈◊〉 Causa 23▪ ••u 4.
• * 2.591

  a•• 〈◊〉〈◊〉 Caus 23 qu 3
• * 2.592

  Gratian caus. 23. qu 3.
• * 2.593

  Socrat. Sch••∣last. Eccles. ••••st lib: 4. cap. 22. T••••pa••t. hist. l. 8. c. 3. Niceph. Eccl. hist l▪ 9. c. 29. 46 l. 11. c. 28.
• f 2.594

  August. contr. 〈◊〉〈◊〉 Gram. l. 3 c. 42, 43. 〈◊〉〈◊〉 M••••. cont. Parm. here. p. 129, 130, 131.
• * 2.595

  Fox Acts & M••••uments. •• Chytraeus Chro 〈◊〉〈◊〉 l 12 〈…〉〈…〉, p. 46, •…•…153
• * 2.596

  〈…〉〈…〉.
• l 2.597

  ••am. 3. 33. Hos. 11. 8, 9. c. 6. 4. Ier 31. 18, 19, 20.
• m 2.598

  See Gra∣tian caus. 23. qu. 4.
• n 2.599

  Ovid. Me∣tamorph. l. 1.
• o 2.600

  The de∣fence of the Ap•••• part 1. c. 22. Divis 1. p. 530, 531, 532.
• p 2.601

  Hieron. in Esay l. 5. c 14.
• q 2.602

  Confess. l 12 c. 14.
• * 2.603

  The de∣fence of the 〈◊〉〈◊〉 part 3. c. ••. Div•••• 3. p. 387.
• * 2.604

  On Rev. 2. v.
• * 2.605

  Causa 23. qu. 4