The Sword of Christian Magistracy Supported: OR A VINDICATION OF The Christian Magistrates Authority under the GOSPEL, To punish Idolatry, Apostasy, Heresy, Blasphemy, and obstinate Schism, with Corporall, and in some Cases with Capital Punishments. Wherein this their Jurisdiction is cleared by Proofs, and Arguments, from the Old and New Testament; by the Laws, and Practise of Godly Christian Emperors, Kings, States, and Magistrates; The Common and Statute Laws of England; the consent of the best Ancient and Modern Authors of all sorts; and the most material Objections to the contrary, made by Donatists, Anabaptists, etc. fully Answered and Refuted.  
By WILLIAM PRINNE of Lincoln's Inn, Esquire.  Augustin. Epist. 48. Vincentio & Gratian: Causa. 23. qu. 4. 
Melius est cum severitate diligere, quam cum lenitate decipere: Si quisquam Inimicum poriculosis febribus phreneticum factum currere videret in praeceps, nun tunc potius malum pro malo redderet, si sic eum ire permitteret, quam si corripiendum ligandumque cur art? Et tamen tunc ei molestissimus & avertissimus videretur, quando utilissimus et misericordissimus extit isset? Sed planè salute reparata, tanto ei uberius gracias ageret, quando minus sibi pepercisse sensisset. Donatistae nimium sunt inquieti, quos per ordinatas a Deo potestates singulares, cohiberi atque corrigi, mihi non videtur inutile; nam de multorum jam correctione gaudemus.  Zech. 13. 3. 
Thou shalt not live, for thou speakest Lies in the name of the Lord: and his Father and Mother, shall thrust him through when he prophesieth.  Levit. 24. 16. 
He that blasphemeth the Name of the Lord, shall surely be put to death; and all the Congregation shall certainly stone him: as well the stranger, as he that is born in the Land, when he blasphemeth the Name of the Lord, shall be put to death.  Dan. 3. 29. 
Therefore I make a Decree, that every People, Nation, and Language, that speak any thing amiss against the God of Shadrach, Meshach and Abednego, shall be cut in pieces, and their Houses shall be made a dunghill.  Rev. 17. 16. 
The ten horns which thou sawest upon the beast, are ten Kings, these shall hate the Whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.  
LONDON Printed by R. I. for John Bellamy, and are to be sold at his shop at the Three Golden Lions in Cornhill, near the Royal Exchange, 1653.   

The Sword of Christian Magistracy Supported: OR A FULL VINDICATION OF Christian Kings and Magistrates Authority Under the GOSPEL, To punish Jdolatry, Apostasy, Heresy, Blasphemy, and obstinate Schism, with Corporall, and in some Cases with Capital punishments, from many late Cavils and exceptions 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 punishment of obstinate seducing Idolaters, Heretics, false Teachers, Schismatics, and Blasphemers, by civil sanctions and corporal punishments; I thought it not only seasonable, but in some sort necessary, to debate this question in a plain and plenary manner.  
Whether Christian Kings, States and Magistrates under the Gospel, may and aught, by the Word of God, to restrain by Civil Sanctions all Idolatries, Heresies, Errors, Schisms, Blasphemies, and to Mulct with corporal, pecuniary, and in some cases, with banishment and capital punishments, such obstinate seducing Idolaters, Apostaces, Heretics, false Teachers, Schismatics and Blasphemers, who disturb the Peace of Church, State, and draw down judgements upon both; when Admonitions, Exhortations, and disputes will not reclaim them?  
I shall maintain the Affirmative, that they may, nay aught to do it. To avoid mistakes and state the question aright; I shall first of all lay down these conclusions as indubitable.  
1. That there are such sins as Idolatry, Apostasy, Heresy, damnable Errors, obstinate Schisms and Blasphemies in Christian Kingdoms, 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 God's Judgements, 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 suppress them.  
4. That it is the duty of Christian Princes, States, Magistrates, to use all possible diligence and lawful means to keep their Kingdoms, States, People, from being 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 shall propound and agree what is not in controversy, as.  
1. That the preaching of the Word, Christian Exhortations, Reprehentions, Conferences, and Disputes, are the most proper and effectual means to convert, reform Idolaters, Apostates, Heretics, False Teachers, Schismatics, and Blasphemers.  
2. That such as these are first of all to be gently admonished, instructed, confuted, and if possible, reform by the Word, or other spiritual and gentle means, before the civil Magistrate proceed to corporal or capital punishments.  
3. That the present question is only of Idolaters, Apostates, Heretics, False Teachers, obstinate Schismatics, and Blasphemers, not mere tender consciencis in matters of Church Discipline and the like; neither yet are all these always to be proceeded against with the selfsame rigour and severity; but as their obstinacy, Idolatries, Apostasies, Heresies, Errors, Schisms, Blasphemies, are more or less heinous and pernicious, so the proceedings against them ought to be more mild or severe.  
These things premised, I shall now proceed to some Arguments to make good my Assertion: The first shall be this.  
That which godly Kings and Magistrates in the Old Testament, under the Law, 
Argum. 1.  were enjoined to do by Gods own express command, and did accordingly execute with God's special approbation: Christian Kings and Magistrates under the Gospel, may and aught to do and execute, by virtue of the selfsame commands.  
But godly Kings and Magistrates in the Old Testament, under the Law, were enjoined by Gods own express command, to restrain all Idolatry, Apostasy, Heresy, Errors, Schisms, Blasphemies; yea to punish with corporal, and in some cases with capital Punishments, such obstinate seducing Idolaters, Apostates, Heretics, False Teachers, Schismatics, and Blasphemers, who disturbed the Peace of Church, State, and drew down God's Judgements upon either, and did accordingly execute the same command with God's special approbation, when admonitions, exhortations, and Disputes would not reclaim them.  
Therefore Christian Magistrates under the Gospel may and aught to do the like.  
The Major Proposition I shall make good by these undeniable reasons.  
First, because 
* See the Harmony of Confessions, Sect. 19 and calvin's Instit. l. 4. c. 20.  God hath ordained and continued Kings and Magistrates under the New Testament as well as under the Old, and enjoined obedience to them; ROME 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 selfsame authority as godly Kings and Magistrates had under the Law; even as Parents, Masters, Husbands (natural Magistrates) have the selfsame authority over their Children, Servants, Wives, under the Gospel, as they had under the Law; ROME 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 being 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 
* See Zuinglius Explan. Artic. 35. 37. 39, 40. & De utraque Justitia.  same under the New Testament and Old, ROME 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, Heretics, and Blasphemers, are not Ceremonial or Judicial, but moral and perpetual: and so of equal obligation under the Law and Gospel, as well 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. etc.  
The Minor I shall ratify 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 express 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 any of his children, or maketh them pass through the fire to that Idol; LEVIT. 18. 21. 2 KING. 21. 10.) He shall SURELY BE PUT TO DEATH; the people of the Land shall stone him with stones; and I will set my face against that man, and will cut him off from among his people, because he hath given of his seed to Molech, to defile my sanctuary and to profane my holy Name. And if the people of the Land do any way hide their eyes when he giveth his seed unto Molech and kill him not, than I will set my face against that man and against his family, and will cut him off, and all that go a whoring after him to commit whoredom with Molech, from among 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 people's 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 after 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, Heretics, and Blasphemers to Gods own vengeance and execution, who will 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 
* Rom. 13. 3, 4, 5●  Ministers and Executioners appointed for this end, who must not put off the Execution of such to God the supreme Judge, no more than the Hang●● man amongst us may transfer the Execution of a Felon or Traitor to the Judge who condemns them: which answers and refutes one main objection of our opposites, that we must leave Idolaters, Heretics, and False Teachers unto God's Judgement and Execution, if we cannot convert them by the Word, and let such 
* Math. 13. ●  tares to grow till 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 signior a wonder, and the sign or the wonder come to pass, whereof he spoke 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 Prophet, 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: ye shall walk after the Lord your God, and fear him, and keep his Commandments, and obey his voice; and you shall serve him and cleave unto him: And that prophet, or that dreamer of dreams shall be put to death (because he hath spoken to turn 
Note.  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 bosom, or thy friend which is as thine own soul, entice thee secretly, 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 shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kill him, thine hand shall be first upon him to put him to death, and 
Note.  afterwards the hands of all the people; And thou shalt stone him with stones that he die, 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 Israel shall hear, and fear, and shall do no more any such wickedness as this is among you. If thou shalt hear say in one of thy Cities, which the Lord thy God hath given thee to dwell there, saying, Certain men, the children of Belial, are gone out from among 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 Inhabitants of that City with the edge of the sword, destroying it utterly and all that 
Note.  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 shall be an heap for ever, it shall not be built again: And there shall cleave nought of the cursed thing to thine hand, that the Lord may turn from the fierceness of his anger and show 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 wickedness 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 till they die. At the mouth of two witnesses, shall ●e that is worthy of death be 
Note.  put to death; but at the mouth of one witness he shall not be put to death: The hands of the witnesses shall 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 shall 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, than any of our pretended New-Lights, Dreamers, or false Prophets now can do.  
Secondly, That the end of such Dreamers and false Prophets, is but to draw people to go after other gods which they have not formerly known, and to serve them, or to worship the true God in an undue new-fangled 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 God's 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 voice, 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 God's express Command 
Note.  to be PUT TO DEATH, by the Magistrate and people, though they actually seduced 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 evil of Idolatry, False-Worship, sin, plague, and punishment, from the midst of them, ver. 5.  
Seventhly, that if not only such false Prophets and dreamers; but even any man's own natural brother, son, daughter, wife, nighest bosom and most endeared 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 falls god soever, he must neither consent nor hearken to them, neither shall his eye pity them, neither shall he spare, nor conceal them; but 
Note.  he SHALL SURELY KILL THEM (without mercy) and his own hand shall be first upon them to put them to death; and afterwards the hands of all the people, and they shall stone them with stones that they die; 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 mercy, in such a case, then much more others who are not so nearly related to us. God's glory and our zeal to preserve his sincere Worship, must admit of no respect of persons, 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 Apostasy, Verse 11. And all Israel shall hear and fear and do no more any such wickedness as this is among you: The Sword of Justice will by Gods own Institution suppress, prevent, yea reform Idolatry, Apostasy, False-Worship, and Heresy, as well as the Word, the Sword of the Spirit; and prevails herein many times when the Word itself is ineffectual.  
Ninthly, 
* See Lucas Tudensis adv. Albigenses●. 22.  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 among 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 cattle thereof, and burn all the spoil and City, and every parcel thereof with fire, and make it an heap for ever. By which it is apparent that not only private Idolaters, Apostates, Heretics, but even whole Cities, Churches, 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 Heretics 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 institution) to cau●e the Lord to turn from the fierceness of his anger, to show 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 will be the like under the New, which no ways contradicts nor revokes this text, or the severe proceedings enjoined by the Old.  
Thirdly, Deut. 18. 18. to 22. I will raise them up a Prophet from among their 
3.  brethren like unto thee, and I will put my words into his mouth, and he shall speak unto them all that I shall commond him etc. But the Prophet which shall presume to speak a word in my name, which I have not commanded him to speak; or that shall speak in the name of other gods, even that Prophet SHALL DIE: he hath spoken presumptuously, thou shalt not be afraid of him.  
From whence I infer: First, that false Prophets who presume to preach any dangerous Errors, or Heresies contrary to the Word of God, to draw men unto Error, Heresy, or False-Worship, are by the express Command of God to be put to death by the civil Magistrate, as well as such prophets who speak in the name of other gods: For this phrase SHALL DIE, here, is not intended of a NATURAL DEATH 
* Heb. 9 27.  COMMON TO ALL MEN; for than it were no special Punishment, threatened 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. & jer. 26. 8. 11. 16. 23. Exod. 21. 12. 14. Num. 35. 30. Secondly, this precept relates principally to false Teachers, and Prophets under the Gospel, and is not confined only to the times of the Law, since 
Note.  the next Verses preceding, to which it is subjoined, relate only to Christ himself and his Prophesying in the Flesh, as is evident by comparing them with joh. 1. 45. Act. 3. 22. & 7. 37. and because it is seconded by Zech. 3. 2, 3 etc. which relates only to the times of the Gospel (as I shall prove anon) under which False Prophets are to be put to death as well as under the Law. These three 
Examples.  Precepts we find seconded with exemplary Executions approved and commanded by God himself.  
The first Example, is that we read of Exod. 32. viz. That when the Israelites 
1.  had committed Idolatry in worshipping the golden calf▪ Vers. 26, 27▪ 28▪ 29. Moses stood in the Camp and said, who is on the Lord's side? let him come unto me; 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 neighbour; And the children of Levy did according to the word of Moses, and there fell of the people that day about three thousand men: For Moses had said, consecreate yourselves to day to the Lord: every 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 God's 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 neighbour guilty of this sin. Secondly that this severe execution of Justice upon these Offenders, was so pleasing unto God, that it pacified his wrath, and procured a blessing upon the Executioners and residue of the people, as this Chapter, and Deut. 33. 8, 9 10. infallibly evidences.  
The second Example is registered in Numb. 25. 1. to 15. where we find, That 
2.  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 joined himself unto Baal Peonr, 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 judges 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 Congregation, and took a javelin 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 died of the plague were about twenty four thousand; And the Lord spoke 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 jealousy; wherefore, behold I give unto him my Covenant of peace, and he shall have it, and his seed after him, even the Covenant of an everlasting Priesthood, because he was zealous for his God, and made an atonement 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 justice too in the Magistrate's hand.  
From which memorable history there are these considerable observations naturally 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 Civil Magistrate, by Gods own special Command. Secondly, that the Apostasy of Gods own people to Idolatry, and the Magistrates connivance thereat, is an immediate cause of provoking God's wrath, and bringing down public plagues and other judgements upon that whole Nation or Kingdom wherein they are not punished. Thirdly, that Gods own immediate punishing and cutting off Idolaters 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 be & styled Gods own act, since they are but his Ministers herein) but rather an argument to excite them to the more speedy exemplary punishing of them even with death itself: which answers and refels one grand objection against punishing Heretics, and Blasphemers with death, because God himself will punish them if they repent not, and we must wholly leave them to his judgement. Fourthly, that the best and speedyest course to remove God's judgements brought upon a Nation for Idolatry, Apostasy, Heresy, 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 without such exemplary executions upon the most eminent Malefactors in this kind, will never pacify God's wrath, nor remove his judgements inflicted for these sins. Fifthly, that the executing of capital punishments upon such, is an argument of true zeal to GOD: And therefore it seems strange to me, that those in this age, who pretend themselves the only Saints, Zealots, faithful ones, paramount all others by head and shoulders in grace and piety, should be so void of Christian zeal for God, as to plead, preach, write, and print against the corporal and capital Punishment or Apostates, Idolaters, Heretics, and Blasphemers by temporal Magistrates, and for a free Toleration of all Sects, Heresies, and Religions whatsoever, under the pretence of Liberary of Conscience: Certainly this extreme want of holy zeal for God against Apostates▪ Idolaters, Heretics; Blasphemers, and pleading for their impunity, at least with capital Censures, 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 offenders, as Phineas 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, registered for his eternal honour 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 
3.  of Reuben, Gad, and the half Tribe of Manasseh had but built an Altar at the side of jordan, the children of Israel no sooner heard thereof, but the whole Congregation 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 dwelled, as guilty of Idolatry, Apostasy, 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 God's wrath on the whole Congregation of Israel and not on themselves alone: when as in truth they built it only for a memorial, but not to rebel against & turn from the Lord, or to be an Altar for burnt offerings, for meat offerings 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 Apostasy, Idolatry, and Schism in these two Tribes and an half, by building this New Altar, a just ground of making a public 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 virtue of Gods Command forecited DEUT. 13. 11. to 17. Secondly, that the Apostasy, Idolatry, and obstinate Schism of a few, will draw down God's 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 prevent God's wrath on all, but to cut off the Malefactors by speedy execution of corporal punishments and death upon them.  
The fourth Example is recorded in the 1 KING. 18. 40. etc. 19 1, 2. Where 
4.  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 threatened to make his life as one of them. By this it is apparent: First, that this holy, zealous 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 God's Judgement of drought then upon the whole Kingdom, could not be removed before their execution: as the History there manifests. Secondly, that the execution of those Idolatrous false Prophets, was so necessary, that rather than they should want capital punishment the Prophet Elijah himself would be their executioner. His zeal then should shame our lukewarmness now.  
The fifth Precedent is in JUDGES 6.30. Then joash said unto all that stood 
5.  against him, Will ye plead for Baal? Will ye save him? he that will plead for him, LET HIM BE PUT TO DEATH whiles it is yet morning. Compared with the second of KING'S 10. 18. to 29. Where jehu by Proclamation having gathered all Baal's Priests, and worshippers into his temple, appointed foursoore men without, and said, if any of the men whom I have brought into your hands escape, he that letteth him go, his life shall 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 Captains 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 burned them; and they broke 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 supreme temporal Magistrate puts all the Idolatrous Priests and worshippers of Baal throughout the whole Kingdom, to death at once, without mercy; for which God himself commends him saying, That he had done well in executing that which was right in his eyes: And by this means he destroyed Baal out of Israel, to his eternal honour.  
The sixth Example is thus recorded in the 2 KING. 11. 17, 18. and in the 2 CHRO. 
6.  23. 16, 17. And Jehoiada made a Covenant between him and between all the people, 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 broke it down, his Alars and his Images broke they in pieces throughly; and 
* And Idolatrous Athalia too.  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, Heretics, Apostates, Blasphemers, as they were against the Priests of Baal?  
The seventh Precedent is enroled in the 2 CHRON. 15. 9, to 17. where godly 
7.  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 entered 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, SHOULD BE 
* Deut. 13. 9 is quoted in margiu of our Bibles.  PUT TO DEATH, WHETHER SMALL OR GREAT, MAN OR WOMAN: And they swore unto the Lord with a loud voice, and with shoutings, and with trumpets, and with cornets; And all Judah rejoiced 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 burned it at the brook Kidron. Whence we shall 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, Heretics, 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 well pleasing to God and agreeable to his Law, that whereas immediately before their entering 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, Heretics, Blasphemers against God and the sacred Trinity, as they; and would put the Ringleaders of such to death, whether small 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 example 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 public Gro●es and Chapels for their Idols and Idol-worship.  
Eightly, to these I might accumulate EXOD. 23. 23, 24. 32. 33, c. 34. 12, 
8.  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, joshua, and the Israelites his own people, when he should deliver the Hittites, Gergasites, Amarites, Canaanites, Per●zites, Hivites, jebusites, and Midianites into their hands, to smite, utterly destroy, and slay them with the sword, and to make no Covenant with them, nor show mercy unto them; and to destroy, break down, and burn their Altars, Groves, Images, and to make no marriages with their sons or daughters, lest 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 suddenly: 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 Precedents, as also from JOH 31. 26, 27, 28. EXOD. 22. 20. He that sacrificeth unto any other god save unto the Lord only, HE SHALL BE UTTERLY 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 Idolaters, Apostates, False Prophets and Teachers, who seduced (or endeavoured 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 God's wrath, procure his favour and blessing, and keep others from pollution and seduction, to the ruin 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 Isra●litish woman's son 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 showed them: And the Lord spoke 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 shall curse his God shall bear his sin: And he that blasphemeth the name of the Lord SHALL SURELY BE PUT TO DEATH, and ALL THE CONGREGATION SHALL CERTAINLY STONE HIM: as well the stranger, as he that is born in the Land, WHEN HE BLASPHEMETH THE NAME OF THE LORD, SHALL BE PUT TO DEATH. A most punctual Law, extending to all blasphemers of God and his name, be they Natives or Foreigners, of what sex or quality soever; coupled in the next Verse with this penal Statute, Ver. 17. AND HE THAT KILLETH ANY MAN SHALL BE PUT TO DEATH: so that those who at this day question or deny the Magistrates power to put Blasphemers (or gross Heretics who deny Christ's Divinity etc. whose very assentions are direct blasphemies) to death: may upon the selfsame grounds, and with equal reason deny the Magistrates power to put Murderers 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 shall SURELY BE PUT TO DEATH▪ his blood shall be upon him; must hold more strongly of him that shall curse and blaspheme his heavenly, than his earthy Father; in as much as the one is infinitely greater, and more to be reverenced, feared, honoured, obeyed then the other. This Law was so obligatory and Authentic 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 DIED, 1 KING. 21. 5. to 15. Yea the wicked Jews, Elders, and High-priests who put our Saviour to death, were so zealous in punishing whatever they reputed blasphemy, by colour of this precept, that JOH. 10. 31, 32, 33. The Jews TOOK UP STONES TO STONE CHRIST HIMSELF for BLASPHEMY (which they pretended he had spoken) AND FOR THAT HE BEING MAN MADE HIMSELF GOD; And at his arraignment before his passion MAT. 26. 64, 65, 66. Christ saying, that he was the Son of God; thereupon the High Priest rend his clothes, saying, He hath spoken BLASPHEMY, what further need have we of witnesses? Behold now ye have heard his BLASPHEMY, What think ye? They answered and said. HE IS GVILTY 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 virtue of this forecited express Law of God. Those then must be more unjust than Ahab or Jezebel, more impious and less zealous than 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 shall surely and certainly be out to death.  
Thirdly, For seditious and obstinate pernicious Schismatics from the Unity both of the Church and Faith, though we find no express 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 died before the Lord, because they offered 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 public Schism, NUM. 16. 1. to 41. c. 26. 9, 10. PSA. 106. 17, 18. And such Heretics and Schismatics 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; Heresy itself (properly so called) being either DOCTRINAL BLASPHEMY or MENTAL IDOLATRY: therefore punishable by godly Princes and Magistrates under the Law, by virtue of the precedent Texts: and so by necessary consequence under the Gospel. As for Schismatics and separate Independent Congregations, the Israelites neither knew nor permitted any, since they all unanimously met together in one place upon all public Feastivals, Fast, Passovers, and other occasions of solemn worship. from which none ever separated upon pretext that all those present were not visible Saints, and those who separated from the public ordinances, WERE TO BE CUT OFF; as is clear by EXO. 23. 17. c. 35. 1. 4. LEU. 8. 3, 4. etc. c. 9 5. c. 16. 33. c. 19 2. etc. NUM. 15. 24. c. 27. 1. DEUT. 31. 30. c. 5. 1. etc. c. 16. 16. JOSH. 8. 35. c. 23. 2. etc. 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. etc. 5. 9 12. c. 3. 1. NEH. 8. 1. etc. cap. 9 1. JOEL 2. 15. 16. ZEPH. 2. 1, 2. which I wish all Separatists and Independents would well study and consider.  
My second Argument is this.  
Godly Kings and Magistrates under the Law and Old Testament had power to 
Argum. 2.  punish Sabbath-breakers, Sorcerers, Witches, Murderers, Adulterers, Wicked doers, and disobeyers of the Law of God, with temporal and capital punishments.  
Ergo. Christian Magistrates and Princes now have power under the Gospel to punish Idolaters, Apostates, Heretics, False Teachers, obstinate Schismatics 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 Commandments (as Divines generally accord) being more heinous than sins against the second Table, because more immediate against the very nature, essence, and name of God himself; and spiritual Sorcerers, Witches, Murderers, Adulterers (such as all Idolaters, Heretics, Apostates, False Teachers, obstinate Schismatics and Blasphemers are) being worse and more dangerous than corporal, because they hurt and destroy men's souls, and because the forecited and subsequent texts warrant their punishing of these with death, as well as those.  
The antecedent I shall ratify by these Authorities; That Sabbath-breakers WERE TO BE PUNISHED by the Civil Magistrate WITH DEATH, is evident by EXOD. 31. 14, 15. NUM. 15. 32. to 37. That Sorcerers and Witches were to be put to death and not suffered to live, is apparent by LEU. 20. 27. DEUT. 18. 10, 11. 1 SAM. 28. 9 That adulterous and incestuous persons were to be put to death by God's 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 will early destroy ALL THE WICKED of the Land, that I may CUT 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, Heretics, False Teachers, Blasphemers and obstinate Schismatics who disturbed the tranquillity, 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, Heretics, Apostates, Blasphemers, etc. now with corporal and capital punishments, as well as Sorcerers, Murderers, and other Malefactors, as yet transcends my understanding to conceive.  
My third Argument follows.  
Those things, and Persons which Heathen Kings, Magistrates, Nations and 
Argum. 3.  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 very light of nature, have thought fit to punish with corporal and capital punishments, such as adored not those Idol-gods which they worshipped and reputed for the true; and such as they deemed Idolaters, Apostates, Heretics, Schismatics, 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 ROME 2. 14, 15. The Minor I shall 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 
* See the 1 Esd. 8. 23, 24.  WILL 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 CONFISCATION OF GOODS, OR TO IMPRISONMENT. Shall a mere Heathen King be so zealous as to enjoin the Judges and Magistrates under him, to inflict these corporal and capital censures upon such as will not do the Law of God; in which number all Idolaters, Apostates, Heretics, Blasphemers, etc. are included; and shall not Christian Princes, Magistrates, Judges much more exceed him in their zeal and justice against such transgressors of God's Law? But that Decree of Nebuchadnezzer against blasphemers of God, is more emphatical, and pathetical: DAN. 3. 28, 29. Then Nebuchadnezzer spoke 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 etc. Therefore I make a Decree, that every people, nation, and language WHICH SPEAK ANY ERROR (or any thing amiss) AGAINST THE GOD of Shadrach, Meshach, and Abednego, SHALL BE CUT IN PIECES, and THEIR HOUSES SHALL BEE MADE A DUNGHILL, 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 miracle, 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: shall not this decree of his rise up in Judgement against all those Christian Princes, Parliaments, Magistrates, Judges under the Gospel, who profess themselves the worshippers, servants, children of this true God; and yet shall refuse, or neglect to make such strict and severe Decrees against such Heretics and Blasphemers, who maliciously belch out most execrable blasphemies, and Errors against God himself, and openly maintain them in discourse and writing? but especially against those who pretend and style themselves the ONLY SAINTS and SERVANTS OF GOD (how truly let this one act alone declare) who professedly pled, preach, and write against the Corporal and Capital Punishment of such damnable Heretics, Blasphemers, 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 pieces 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 zeallesse Saints as these; or shame them into an emulation of his zeal against such Heretics and Blasphemers.  
I shall close up this with that saying of 
* Super Joannem Tract. 11.  Augustine recorded by 
* Causa. 23. qu. 4. fol. 450.  Gratian:  
Quando vult Deus concitate potestatem adversus Haereticos, adversus Schismaticos, 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, etc. Ad hoc ergo affligitur ut revertatur.  
Nebuchadnezzer Rex decrevit, dicens; Quicunque dixerint blasphemiam in Deum Sidrac, Misac, & Abednago, in interitu erunt, & domus eorum in dispersione. 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 flamma Gehennae, quando vident Christum, a quo liberati sunt, exsufflari a Christianis? quando audiunt dici Christiano, dic te non esse Christianum? Talia facere volunt, sed talia pati nolunt. Nam videte qualia faciunt, & qualia patiuntur: occidunt animas, affliguntur in corpore: sempiternas mortes faciunt, et temporales 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 offerings and prayers to be there made to the most high GOD for the King and his children; and commanded that whosoever should transgress, 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 SEIZED FOR THE KING. O the transcendent zeal of these Heathen Princes against the obstructers, or oppugners of Gods true worship! and shall not Christian Kings and Magistrates be as zealous against Heretics, Blasphemers, Schismatics, Seducers, Idolaters, who oppugn, corrupt his truth, and withdraw men from his worship?  
I proceed to Precedents 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 joash, bring out thy son THAT HE MAY DIE, BECAUSE HE HATH CASTANNA DOWN THE ALTAR OF BAAL, because he hath cut down the Grove that was by it. Whence it is evident, that these very Idolaters deemed this affront to their Idol-god, whom they believed, adored as the true, to be no less than a capital offence, deserving death: So in the 1 KING. 18. 13. c. 19 2. 10. 14. and ROME 11. 3. 4. we find, that Idolatrous Queen jezabel 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 Elijahs life, who was enforced to fly to save it, because she deemed him and the Prophets she slew to be Heretics, 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 choice of for him and all his people to worship, he made a public 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 CASTANNA INTO A BURNING FIERY FURNACE, And for disobeying this Proclamation, 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 customs which are not lawful for us to receive nor observe, being Romans: whereupon the Magistrates rend their clothes and commanded to beat them, and when they had laid many stripes upon them, they cast them into prison, charging the gaoler to keep them safely; who having received such a charge, cast them into the inner prison, and made their feet fast in the stocks: reputing them Heretics, Schismatics, 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 persuaded 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 goddess Diana should be despised, AND HER MAGNIFICENCE SHOULD BE DESTROYED, whom all Asia and the world worshippeth. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians; And the whole City was filled with confusion; and having caught Gaius and Aristarchus, Paul's 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 Goddess, 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 Heretic and false Teacher, for reproving them, for persecuting and slaying the Prophets, who had showed before of the coming 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 falls zeal, made havoc of the Church, entering into every house and hailing men and women, committed them to prison: And yet breathing out threatenings 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 Saints in prison, and when they were put to death, gave his voice against them, and punished 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 Heretic and Schismatic, ACT. 21. 28, 29. etc. 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, tidings came unto the chief Captain of the band, that all Jerusalem was in an uproar: who immediately took Soldiers 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 Council, accused before Felix by the jews and Tertullus, for a mover of sedition among the Jews throughout the world, and a ringleader of the Sect of the nazarenes, 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 stretched 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 after Easter to bring him forth to the people: Yea our Saviour himself tells his Disciples, JOHN 16. 2. The time cometh that WHOSOEVER KILLETH YOU shall think he doth GOD GOOD SERVICE: as the 
a See Eusebius de vita Constantini. l. x. c. 11. 45. to 52 l. 2. c. 1. 2. 5. 57  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 capital Proceedings against the Servants, Apostles and Saints of God, but this? they deemed them Heretics, false Teachers, Opposers, and Blaspheme●s of their Idol-gods, and false Religions, which they embraced, believed as the true: For as the very light of Nature instructs 
b Cic de natura Deorum c 1. Caelius Rhodig. Antiq. Lect. l. 22. c. 1.  all Nations that there is a God, and instigates them to elect and adore some Deity or other as their God and Saviour: So it farther instructs them, that that Deity they adore, and that Religion they embrace is no ways to be openly blasphemed, reviled, oppugned, contemned, under pain of the most severe capital punishments, because such offences against the supremest Majesty of God transcend any Treason against an earthly Sovereign: whence most Laws and Nations have made them capital, and by the light of Nature in all ages punished such whom they esteemed Atheists, Heretics, Blasphemers of their gods, or oppugners of their established Religion, with no less than capital Punishments and the severest Censures, as is evident by these Scripture instances, and sundry other. Hence is that notable saying of 
c De Beneficiis l. 3. c. 6.  Seneca Violatarum Religionum aliubi atque aliubi diversa poena est; SED VBIQVE ALIQVA; as well as of homicide, parricide and poisoning: Hence the Philosopher Plato in his 10. Book de Legibus, condemns those to be put to death, who are Violators, or Corrupters of Religion: Hence the Amphictions by the advice of 
d Plutarchi Solon.  Solon, raised a War against the Tirrhaeans for offering violence to the Temple of Delphos; and Philip of Macaedon levied War against the Phocians for their Sacrilege, in spoiling the Temple of Delphos, quod orbis viribus expiari debet, writes 
e Hist. lib. 8.  Justin. This War continued eleven years, till all who were guilty of this Sacrilege were utterly destroyed, which Demophilus and Diodorus Siculus styled, 
f Diodorus Sic. Bibl. Hist. lib. 16. sect. 14. etc.  Bellum Sacrum, an holy War, because waged in defence of Religion (though Idolatrous) to punish the contemners of it: Yea this was one cause of the Poloponesian War between the Athenians and Lacedæmonians, as 
g Hist. lib. 1. De jure Belli. l. 2. c. 20. sect. 51.  Thucydides and Grotius record: who assert, Justius illi punientur, qui in eos quos Deos putant irreverentes atque irreligiosi sunt. Hence the 
h Caelius Rho. Antiq. Lect. l. 22. c. 1. Diogen. Lacit. l. 1. & Cic. de Natur. Deorum, l. 1.  Athenians banished Protagoras out of their City and territories, and burned his Books in a public assembly, because he had written in the beginning of his Book, De diis neque ut sint, neque ut non sint habeo dicere. Hence 
i justin. Flist. p. 269. See p. 227.  Antiochus attempting to rob the Temple of Dodona in Syria, was together with his whole army slain by the Inhabitants. Hence we read in 
Variae Hist. l. 5. c. 16.  Aelian of a child condemned to death for Sacrilege and offering injury to the Heathen Goddess Diana, in taking away a Golden Plate, which had fallen from her Crown. And upon this ground Numa Pompilius (as 
k Hist. l. 1. p 16  Livy, 
l Numa Pompilius fol. 21.  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, etc. Pontificiis scitis subjecit, ut esset quo consultum plebs veniret, ne quid divini juris negligendo Patrios ritus▪ PEREGRINOS-QVE asciscendo, turbaretur; & ne quid praeter LEGITIMA fiat: And upon the like reason, when the Romans in the time of 
m Tit. Liv. Hist. l. 4. p. 162.  Manlius had their bodies infected with divers diseases, and their minds with manifold erroneous Religions and Superstitions; this public shame coming to the knowledge of the chief of the City, Cernentes in omnibus vicis sacellisque peregrin● atque insolita piacula pacis Deum exposcendae; they thereupon commanded the Aediles to take care, Vt animadverterent, ne qui, nisi Romani Dii, NEV QVO ALIO MORE QVAM PATRIOCOLERENTUR, to preserve Uniformity and avoid all Innovations in their public worship, which they deemed true: Whence I conclude, that what Pagan Kings, Magistrates, Nations 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 principles 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 Heresy, Schism, Blasphemy, 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 prophesied, That Idolaters, Heretics, and False Prophets under the 
Argum. 4.  Gospel shall be put to Death.  
Therefore Christian Kings and Magistrates under the Gospel, may lawfully put them to death, else these Prophecies 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 shall speak in the name of other gods, EVEN THAT PROPHET SHALL DIE: to wit, by the sword of Justice; which is thus repeated, ACT. 3. 22, 23. And it shall come to pass, that every soul that will not hear that Prophet SHALL BE DESTROYED FROM AMONG HIS PEOPLE: even under the Gospel, as well 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. compared with this text: Whereto I shall now subjoin ZECH. 13. 1, 2, 3, etc. 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 uncleanness: 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 shall be scattered &c. (applied 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 shall come to pass IN THAT DAY (of the 
* See Gualther in Locum; & Hom. 44. in Epist. ad Gal. fol. 121.  Gospel) saith the Lord of hosts, I will cut off the names of Idols out of the Land, and they shall no more be remembered; and also I will cause the Prophets and unclean spirits to pass out of the Land; And it shall come to pass that when any shall yet prophesy, that HIS FATHER and mother which begat him, shall say unto him THOU SHALT NOT LIVE, FOR THOU SPEAKEST LIES IN THE NAME OF THE LORD: and his FATHER and his Mother that begat him, SHALL THRUST HIM THROUGH WHEN HE PROPHESYETH: And it shall come to pass in that day, that the Prophets shall be ashamed every one of his vision when he hath prophesied, neither shall he wear a rough garment to deceive.  
This Prophecy relates 
* This Master Burroughs himself confesseth, in his Heart's divisions, p. 20. 21  wholly to the times of the Gospel: The first part thereof 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 CONTRADEUM SUSCIPIENDI 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 De vita Constantini l. 2. c. 18. 43, 44. l. 3. c. 52. to 57  Eusebius. The latter part concerning Heretics and false Prophets, who speak lies in the name of the Lord, relates likewise to the times of the Gospel: wherein two things are considerable; First, their judgement and punishment; Thou shalt not live; and they shall thrust him through when he prophesieth. A capital sentence and execution, to the very taking away of their lives. Secondly, The parties who are to pronounce and execute this Judgement; 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 shall 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 Magistrate, Church, and people where he liveth. Thirdly, his very nearest, 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 Heretics, 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, Heretics, and False Prophets, is thus expressed in the Text. First, The name of Idols shall no more be remembered. Secondly, The false prophet and unclean spirit shall pass out of the Land. Thirdly, Every other false prophet shall 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 principal means predicted and ordained by God even under the Gospel, to extirpate Idolatry, Heresy, Errors, False Prophets, and reclaim such as have been seduced by them. I wonder therefore how any man who pretends himself a Chistian, a SAINT, much more a transcendent NEW LIGHT, should dare publicly oppose or privately deny the exercise of such corporal and capital censures against Heretics, Fals-Teachers, Blasphemers, etc. by Christian Princes and Magistrates under the Gospel (which this prophecy so plainly both allows and prescribes) upon mere whim●icall crotchets of their own, warranted by no text. We read Josh. 1. 18. That the officers of the people, with the Reubenites, Gadites, and half tribe of Manasseh spoke 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 SHALL BE PUT 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 than may such Idolaters, Heretics, Apostates, Blasphemers, and obstinate Schismatics be put to death, who rebel so publicly against the Command and Word of God himself, by warrant of all the forecited Texts.  
But some perchance will object that these Arguments are all drawn from 
Object.  texts in the Old Testament to satisfy them.  
I answer, that all the Texts forecited are still in force under, and some of 
Answ.  them relate only to the times of the New: and so the objection is but frivolous, yea exceeding derogatory to the Old Testament, of which it seems they make no more account then of 
* See Mr Edward's Gangraena, part▪ 2: p. 162.  an old Almanac out of date. Therefore to take away this cavil, (
* Page 2. 3. Argum. 5.  formerly Answered) I shall propound this fifth Argument.  
Apostasy, Idolatry, Heresy, Blasphemy, obstinate Schism, False Teachers, together with false Prophets, who are guilty of them, are as odious unto God, as execrable to all godly Christians, as infectious, dangerous, destructive to people's souls, as apt to provoke God's 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, Republics 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, Republics, 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 reason, there is ever the selfsame 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 mitigate, but rather aggravate the heinousness 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 Churches, Nations, Kingdoms now, as then, and in some sense more now, then formerly 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 together. Secondly, because that Heretics, False Prophets & Teachers, Schismatics, Seducers, are as diligently to be avoided, suppressed under the Gospel, as Law, they being alike, nay more infectious, dangerous, seducing and pernicious to men's souls now, then under the Law, as is apparent by all these serious admonitions 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 leisure 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. HERALD 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. JUDAS 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 earnestly admonishing us to beware of Antichrists, Heretics, False Teachers, Wolves, in sheep's clothing, as also forewarning us of their extraordinary diligence, power, cunning, stratagems to deceive and seduce men to their damnable Errors; of the multitudes of men they shall seduce; and of the extraordinary perilousnesse of the last times under the Gospel, when many more erroneous spirits and seducing Heretics (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 
* See Epiphanius, Irenaeus, Augustin, Alfonsus de Castro and others, Advers. Haereses.  variety of Heresies, Blasphemies, Errors, and dangerous Schisms as have sprouted up and overspread the whole world under the Gospel) is an unanswerable Argument to satisfy all men's 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 suppress and cut off Heresy, Heretics, False Teachers, Blasphemers, obstinate Schismatics, and Apostates, under the Gospel, than ever godly Magistrates, Princes, People did under the Law, when these were not so dangerous, 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 diligent in punishing Idolaters and seducers, even with death, according to God's Law, which frequently enjoins them to punish such with death, because the sin of Idolatry (which then overspread the heathen world) was at that time most common, most dangerous, and that to which Gods own people most frequently revolted 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 Heretics, Schismatics, and False Teachers, then of Idolaters; and of Heresy and Errors in Religion, then of Idolatry, because Idolaters under the Gospel (when most Idolatrous Nations should be converted, and the vanity, the falsehood of Idolatry fully discovered) should be nothing so dangerous, so infectious, so numerous, so diligent and cunning to seduce men as Heretics, Schismatics, False Teachers; and Idolatry, nothing so apt to seduce men to it as heretical and erroneous Tenets, which have a more specious show of truth, and greater colour of warrant from the Scriptures, than Idolatry. Wherefore godly Kings, Magistrates, States should be more severe and vigilant against obstinate Heretics, Seducers, False Teachers, Heresy, etc. 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 against such as capitally, as severely under the Gospel, as godly Magistrates and Princes proceeded against Idolaters and False Teachers under the Law. That Christian Kings, States, Magistrates, under the Gospel, have the selfsame Power and Commission as godly Kings, States, Magistrates had under the Law, I have formerly manifested, and is undeniably proved by 
* See Gualther Hom 76. in Epist. ad Rom.  ROME 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 Maxim under the Gospel as well 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 than the whole body infected, endangered, destroyed, MAT. 5. 29. 30. c. 18. 8. MARK 9 45. JOH. 11. 50, 51, 52. c. 18. 14. ROME 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, ruin, and avert God's 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 Heretics, Seducers, Blasphemers, and the like putrid Members from the body of their Churches and States by capital punishments, to ward off God's Judgements from the rest; as well as Traitors, Murderers, Thiefs, and other Malefactors, as the forequoted texts, together with the 1 COR. 5. 6, 7. 13. ROME 13. 3. 4. fully evidence.  
But lest this should not fully satisfy, I shall next proceed to Arguments drawn 
Argum. 6.  from the New Testament only, wherein I shall thus argue in the sixth place.  
Magistrates, Kings, Rulers, and the Higher powers under the Gospel itself are ordained, continued by God and men for this very end among others, to be a terror to evil doers and workers; to be God's 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 enjoined to pray for them, that under them they may live a peaceable life IN ALL GODLINESS and HONESTY, they being the Ministers of God for their good, ROME 13. 1. to 6. 1 PET. 2. 13, 14. TIT. 3. 1. 1 TIM. 2. 1, 2, 3. Yea Christ himself commands 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 pilate's) 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 denied these accusations, but demurred not to their Jurisdiction; using this notable speech, ACT. 25. 10. IF I BE AN OFFENDER, OR HAVE COMMITTED ANY THING WORTHY OF DEATH, IREFUSE NOT TO DYE: BUT IF THERE BE NONE OF THESE THINGS WHEREOF THEY ACCUSE ME, NOMAN MAY DELIVER UNTO THEM, I APPEAL UNTO CAESAR: Where Paul appeals not from, but to the Supreme Civil Magistrate from the Jews, even in a case of Religion, yea of Heresy, Schism, Superstition, as it was then accounted; not refusing to die, IF HE HAD DONE ANY THING WORTHY OF DEATH, and were guilty of this charge.  
Therefore by these Gospel Texts and Precedents, Christian Magistrates, Kings, Rulers, and the Higher Powers under the Gospel, have right to inflict corporal, pecuniary, and capital Punishments upon notorious dangerous Idolaters, Apostates, Heretics, Blasphemers, False Teachers, and obstinate Schismatics, who are evil doers in the highest degree, dishonouring and blaspheming God, undermining Religion, subverting the faith of many, bringing upon themselves and others swift damnation; disturbing the Peace, Order, Doctrines of the Church, and bringing down God's 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 Traitors, Murderers, Thiefs, Witches, and other Idolaters, with corporal and capital punishments, because they are evil doers; even by virtue of the forecited Texts; then by the self same reason they must likewise punish all obstinate seducing Heretics, Blasphemers, Schismatics etc. with the selfsame punishments, who are guilty of High Treason and Blasphemy against God himself, the Father, Son, Spirit, Gospel, Christian Faith; Destroyer's, Murderers of men's very souls; and greater disturbers of the States and Churches wherein they live, than any Thiefs, 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 Heretics scape unpunished under the Gospel, 
* Jam. 1. 17.  there being no variableness nor shadow of turning in him? That he would appoint Magistrates to punish only the smallest offences between man and man, and not to correct and punish the most heinous offences and Treasons against himself, being his own 
* Rom. 13. 3, 4.  Avengers, Ministers, Vicegerents? Would it not be deemed a grand absurdity in earthly Kings and Princes to give their Judge's power only to inquire of, and punish offences against their Subjects, but not at all to inquire after, or punish Treasons, Conspiracies, and Rebellions against their own Persons, Crowns, Kingdoms? and shall we deem the most wise and just God guilty of such a Solecism? Doubtless, as God himself under the Old Testament commanded Idolaters, Blasphemers, Seducing Prophets, and Achan himself to be stoned to death by all Israel, and after that burnt with fire, for breaking his covenant, and meddling with the accursed thing; and thereby troubling and bringing God's 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 Gospel, to punish obstinate Heretics, Idolaters, Blasphemers, False Teachers, and pernicious Schismatics, who dishonour his name, despite his Spirit, subvert his Truth, corrupt, seduce and destroy others, trouble the States and Churches wherein they live, and bring God's wrath upon them, with like capital punishments, when milder remedies will not prevail; and these recited Texts will be a sufficient Commission to justify such their proceedings; as all the subsequent Authors as well ancient as modern, Protestants as Papists, assert.  
My seventh Argument shall be from our Saviors own words Math. 12. 3●, 32. 
Argum. 7.  Whosoever speaketh a word against the son of man it shall be forgiven him, but whosoever speaketh against the Holy Ghost, and the BLASPHEMY against the Holy Ghost, SHALL 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 Saviour 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 UNTO DEATH: that is▪ a sin to be punished with temporal, as well as eternal death. And that our Saviors words: Shall not be forgiven him, neither in this world etc. 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 be forgiven by the Magistrates, nor Ministers, but punished by temporal death, and 
* 1 Tim. 1. 20▪  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 eternal death in the world to come. Which being the soundest Exposition of these Words in learned men's opinions: (which no ways prove a Popish Purgatory, as the Papists dream) will sufficiently warrant the punishment of such Blasphemy by the Christian Magistrate, even with death, under the Gospel, as well as under the Law.  
My eighth Argument is drawn from Hebrews 10. 26. to 31. For if 
Argum. 8.  we sin wilfully after we have received the knowledge of the Truth, there remaineth no more sacrifice for sin; but a certain fearful looking for of Judgement and fiery Indignation, which shall devour the Adversary. He that despised Moses Law DIED WITHOUT MERCY under two or three witnesses (and that in case of Idolatry, Apostasy, and Blasphemy, to which this Text relates, Deutronomy 13. Verse 6, 7, 8, 9 Chap. 17. 8, 9, 10. Leviticus 24. Verse 10. to 17.) OF HOW MUCH SORER PUNISHMENT suppose ye SHALL HE BE THOUGHT WORTHY, Who hath TRODDEN UNDER FOOT the Son 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 will recompense saith the Lord: And again; The Lord will 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 paralleled with it) it is most apparent:  
First, that the sins of Apostasy, 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 than 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 died 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 punishments than any were under the Law; because their sin is more heinous, and deserves much sorer punishment, as the text expressly resolves; which I wish our Opposites, 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 Transgressor's, than the times of the Law.  
Thirdly, that if Magistrates and others neglect, or refuse to punish such enormous Transgressor's under the Gospel, God himself will take vengeance on, judge, and recompense them, and they shall 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 
Object.  wholly to the hands, judgement and vengeance of God himself, who reserves such for his own Tribunal, and hath exempted them from the inferior Magistrates Jurisdiction by this text.  
I answer, that the text will warrant no such inference: For first, it is but a bare 
Answ.  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 sin 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 joined 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, etc. no more exempts such Malefactors, as the text speaks of, from the capital punishments of the Magistrates and others, under the Gospel, than 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 shall not respect persons in Judgement, for THE JUDGEMENT IS GOD'S. 2 Chron. 19 6. And Jehoshaphat said to the Judges, take heed what ye do; for ye judge 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 man's 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 Judgement. Prov. 8. 15. By me King's reign, and Prince's DECREE 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 will 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 smoke; and this Text remain an unanswerable proof for the Christian Magistrates power to punish Apostates, Heretics, 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 shall be from the 2 Pet. 2. 1. to 14. But there were false Prophets also among the people, even as there shall be false Teachers among you, 
Argum. 9  who privily shall bring in DAMNABLE HERESIES, even denying the Lord that bought them; and shall BRING UPON THEMSELVES SWIFT DESTRUCTION. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken off. And through covetousness shall they with feigned words make merchandise of you; whose judgement 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 darkness, to be reserved unto Judgement: And spared not the old World, but saved Noah the eight person, a preacher of righteousness, bringing 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 ensample unto those that after should live ungodly, etc. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of Judgement to be punished; But chiefly them that walk after the flesh in the lust of uncleanness, and despise government; presumptuous are they, selfwilled, they are not afraid to speak evil of dignities: Whereas Angels, which are greater in power and might, bring not railing accusations against them before the Lord: But these, as natural bruit beasts, made to be taken and destroyed, speak evil of the things they understand not, and shall utterly perish in their own corruption: And shall receive the reward of unrighteousness, etc. The very same expressions in substance, if not in words, we have repeated in Judas, v. 4. to 23.  
From these considerable texts I shall 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 Capital Punishment under the Gospel, as false Prophets under the Law, which I have formerly proved.  
Secondly, That these False Teachers shall privily (at first, but more openly afterwards) bring in Damnable Heresies; or as the Greek phrase renders it, Heresies of Perdition or Destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Teacher's shall bring upon themselves SWIFT DESTRUCTION; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we English Destruction; is oft times in the New Testament ●ied for the cutting off or destruction of a man's person by a violent and unnatural 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 reigned fir●… heaven and destroyed them all: 1 Cor. 10. 9 They were 〈…〉 Matth. 21. 41. He will miserably destroy those wicked 〈…〉 Barrabas and destroy Jesus: And sometimes for a j●… way of Censure: as Jam. 4. 12. There is one Lawgiver who 〈…〉 save, and to DESTROY: Matth. 10. 28. Fear him who is able 〈…〉 both soul and body in hell. From this acception 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 twofold sense: First, from the Christian) 〈…〉 out of zeal to God and the people's souls whom they would seduce, shall 〈…〉 proceed against, and destroy their persons with capital punishments: Secondly, From God himself in man's default, who by some exemplary Judgements will destroy their persons here, yea their souls and bodies in hell for ever hereafter: 2 Thes. 1. 8, 9  
Fourthly, That such false Teacher's Destruction by the Magistrate, cannot be called Persecution, no more than a Traitors or Murderers, because they bring it upon themselves by their Damnable Heresies, and obstinate perseverance in them.  
Fifthly, That many shall (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 Teacher's calumnies and Heresies, the very way of truth shall be evil spoken of, and cried down among their followers; as now it is more than ever in our memory by New-Lights and Sectaries; who stile all others but themselves; 
* See M. Dells Epistle and Sermon; and Mr Edward's Gangraenaes'.  The carnal and Antichristian Church; The Clergy▪ Antichristian, etc. and themselves; The Saints; The Faithful; Gods peculiar Portion, the anointed ones &c.  
Seventhly, That false▪ Teachers are for the most part exceeding covetous, and make Merchandise of men's souls.  
Eighthly, That they are very Lascivious, and usually walk after the flesh in the lust of uncleanness, as 
* See M Edw. Gangraenaes'.  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, selfwilled, despise Government, speak evil of dignities, and bring railing accusations against them; never so really verified as by our false Teachers, 
* See Lilburnes and overton's Libels; The Arraignment of Persecution; England's Birthright &c and Mr Edw. Gangraennes.  Separatists, Anabaptists, and New-Lights at this present, who despise and speak against all Church-government in a most presumptuous manner; speaking evil and bringing railing accusations against our Parliament, Assembly, Magistrates, Ministers, Church, Laws, Covenant, Directory; and what not, both in Press and Pulpit.  
Tenthly, That these false Teacher's damnation and their followers judgement now of a long time lingreth not, and their damnation slumbreth not: and that these as natural bruit beasts, made to be taken and destroyed, shall utterly perish 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 avenging hand of that just God, who spared not the Angels that sinned, but cast them down to hell: 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 authority 
Object.  to punish such false Teachers who bring in damnable Heresies, etc. because God reserves the wicked to the day of Judgement to be punished.  
I Answer, that the Argument holds not.  
First, Because God forbearing his own immediate punishing of men till the 
Answ.  day of Judgement, is no supersedeas to the Magistrates punishment of them here: for than no kind of impenitent Malefactors should be punished by the Magistrates in this life, because God reserves his own punishing of them till the day of Judgement: So that this position, if admitted, would wholly take away the Civil Christian Magistrates Judicatory & Power, contrary to Rom. 13. 4. and 1 Pet. 2. 13, 14. and condemn God's proceedings against Idolaters, etc. in the O. Testament.  
Secondly, Because Gods own punishing of such here with Plagues and other temporal punishments, no ways impeacheth nor hindereth the executions of the Magistrates Censures on them; as I have formerly proved.  
Thirdly, The Apostle here informs us; that such men's damnation slumbreth not, and their Judgement lingreth not, and that they bring upon themselves swift destruction: Therefore their punishment is not always to be respited to the general day of Judgement, but to be executed speedily on them here.  
Fourthly, The reserving such to the day of judgement to be punished, is not to be understood here of the general day of Judgement to come hereafter; but of the day of their particular Judgement here; as is clear by the preceding Verses; The day of Judgement to the Old World was the day when God brought the Flood upon them; the day of Judgement 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 Magistrate's Sword of Justice, or his own immediate Judgements; not the general day of Judgement; for than their destruction so long deferred, would not be swift, and their Judgement 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 Heretics 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 God's 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 Magistrates under the Gospel, speedily to punish all falls Teachers, who privately or openly bring in damnable Heresies with swift destruction, and capital censures inflicted by them upon conviction, in a way of Justice.  
My ninth Argument is this:  
Heretics, False Teachers, Seducers, and obstinate Schismatics are styled, not 
Argum. 9  only in the Old but New Testament, Foxes, little foxes, Wolves in sheep's clothing, ravenous, grievous Wolves who spoil and devour the Flock; yea, Thiefs and Robbers, who come only to steal, kill, and destroy Christ's 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 Magistrates are the Shepherds and Pastors of Christ's flock, to preserve, defend them from, and chase away, take, and if need be, destroy and kill these Foxes, Wolves, Thiefs, 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 aught to drive away Foxes, Wolves, Thiefs, Lions, Bears, and other beasts of prey from their sheepfolds, and take and kill them too, for the preservation of their flocks, as David did kill the Lion and the Bear that devoured his Father's sheep, 1 Sam. 17. 34, 35, 36. Cant. 2. 15. Jer 31. 4. John 10. 12, 13. So doubtless godly Christian Magistrates and Shepherds under the Gospel, may, yea ought to chase away and banish these pernicious Foxes, these ravenous grievous Wolves, Bears, Lions, Thiefs which devour their flocks, and apprehend and kill them too where they see just cause, to preserve Christ's sheep from being devoured, and his flock from being destroyed by them: These very Titles wherewith the Scripture brands them, being a 
* See here p. ●42.  sufficient warrant for such proceedings. We read Exod. 21. 28, 29. If an Ox gore a man or woman, that they die, than the Ox shall 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 shall be stoned, and the OWNER ALSO SHALL BE PUT TO DEATH. Certainly if an Ox that kills 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 Heretics. False Teachers, Blasphemers, Schismatics, 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 die, be punished, and put to death.  
My tenth Argument shall be this: The Apostle informs us Gal. 5. 19, 20. 
Argum. 10.  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 shall not inherit the Kingdom of God: Yea he informs 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 lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of Fathers and murderers of Mothers, for man-slayers, etc. and ANY OTHER THING CONTRARY 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 well as Witchcraft, Murders, deserving death as well as they; and the Law of God is made for the punishment of the disobedient, ungodly, unholy, and profane, and whatsoever is contrary to sound doctrine, as well as for Murderers of Fathers and Mothers, and Man-slayers; then the Christian Magistrate under the Gospel, when he sees just cause, may and aught by the Law of God to punish men with corporal, and capital punishments for Heresies, Idolatry, Blasphemies, and dangerous Schisms, being works of the flesh, as well as for Murder, Witchcraft; and such as murder and destroy men's souls, as well as those who only murder their bodies; since no reason can be rendered 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. 
Object.   
If 
* Mr Dells Right Reformation, p. 20, 21, 22, 23. comparedwith p. 1, 2.  any Object, That the Subjects of Christ's Kingdom are a spiritual people, born of the Spirit, and therefore without the reach of any outward force, and beyond 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 Christ's Kingdom, born of 
Answ.  the Spirit, are merely carnal and works of the flesh, not Spirit, as Paul expressly resolves; therefore admit the Magistrate and secular power to be but a carnal Ordinance, they are yet within the reach and cognizance both of their power and censure, as well as Treasons, Murders and other Felonies of such Saints and spiritual people.  
Secondly, The Argument is but a mere 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 Ordinance, outward and secular power; as if they were not God's Ordinance, as well as Ministers of the Word, for the good of men, and punishment of all Malefactors, as well Saints as others, as is resolved Row. 13. 1. to 6.  
Fourthly, It is a mere Popish Argument used by the Pope and Popish Clergy 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 things; yet he himself is judged of no man: (which I wonder Mr del 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 revive it among us in an higher degree than ever, by giving to all those they please to style Saints, spiritual people, or the faithful, the very same, yea a greater exemption from the civil Magistrates power, than ever the Papists gave unto their Clergy only, and no others.  
My eleventh Argument is this: 
Argum. 11.   
Private Christians are strictly and frequently enjoined to beware of, avoid, turn away from, and not to receive, or admit into their houses, any Heretics, Apostates, Schismatics, 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 themselves delivered them unto Satan, 1 Tim. 1. 19, 20. Wished 
* Fromwhence Ferom, Gualther Beza, Bellarmine, & many others, infer; the lawsulness of punishing Heretics with death.  that they were even cut off for troubling the Church, Gal. 5. 12. Willed Ministers to stop their mouths, rebuke them sharply, and after the first and second admonition to reject; because they subverted whole houses, and overthrew 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 Nicholaitans which Christ hated: and for SUFFERING that woman. Jezebel, who called herself a Prophetess, to teach and seduce his servants to commit fornication and to eat things sacrificed unto Idols. Threatening to cast her, and those that committed fornication with her, into great tribulation, unless they repented; Yea, saying, I WILL KIL HER CHILDREN WITH DEATH; and all the Churches shall know, that I am he which searcheth the reins and heart; and I will 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 Dominions; not admit them into their territories; cut them off for troubling the Church: stop their mouths; and not suffer them to teach and seduce their people: yea, kill 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 Seducers 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, till some New-Lights and Sectaries of late opposed it in others, to procure impunity to themselves, to vent their Errors without control.  
My twelfth Argument shall be deduced from these following Gospel Texts, 
Argum. 12.  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 immediately himself, but the Magistrates who are his Ministers; servants 
* Rom. 13. 4.  revengers; they are to bring and slay them before his face, for their Treason and Rebellion against 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 will miserably DESTROY those wicked men and let out his Vineyard to other husbandmen, which shall render him the fruits in due season; (which Parable was experimentably verified in the destruction of Jerusalem and the Jews by the Romans.) And it is added: Whosoever shall fall on this stone (Christ) shall be broken; but on whomsoever it shall fall, IT SHALL 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 servants to call them that were bidden to the wedding, but they would not come, etc. And the remnant took his servants, and entreated them spitefully, and slew them: But when the King heard thereof, he was wroth, and sent forth his armies, and DESTROYED THOSE MURDERER'S, and burnt up their City: Really verified in the Jews too. To which I shall subjoin Rev. 11. 17, 18. We give thee thanks, O Lord God Almighty, which art, and waste, 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 prophesied 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 (which are 10. King's) these shall hate the whore, and make her desolate and naked, and SHALL 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 sat 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 sat 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 itself, of things to be acted by God the Father, by Jesus Christ himself & his servants (the Magistrates) under the Gospel, I shall 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 merciless) 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 punishments 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 horns shall make the whore desolate and naked, and shall eat her flesh and burn her with fire; And the beast and false prophet were taken and cast into a lake which burneth with fire and brimstone (the ground of the ancient Writ De Haeretico comburendo, and of burning Heretics;) and the rest were slain with the sword, and all the fouls were filled with their flesh.  
If any Object, 
* Mr Dells Right Reformation, p. 25.  that the sword wherewith those last are said to be slain, is nothing 
Object.  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 sat upon the horse: which they further confirm by Isa. 11. 4. He shall smite the earth with the rod of his mouth, and by the breath of his lips shall he slay the wicked: 2 Thes. 2. 3. And then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth, and destroy with the brightness of his coming; 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 sat upon 
Answ.  the horse, in this Text; is not the mere preaching of the Word and Gospel, as is pretended; but Christ's denouncing of Sentence, of Judgement, and executing the same upon them, not as a Preacher, but as a Judge: this is clear by Rev. 17. 2. Come hither and I will show thee the Judgement of the great whore etc. Rev. 18. 8. She shall be utterly burnt with fire, for strong is the Lord who JUDGETH her: Rev. 16. 21, 22. Rejoice over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her. And a mighty Angel took up a stone like a great millstone, and cast it into the sea, saying; Thus with violence shall the great City Babylon be thrown down, and shall be found no more at all &c. Rev. 20. 1, 2, 4, 5. I heard a voice of much people in heaven, saying; Allelujah, salvation, honour, and power unto the Lord our God (That SAT ON THE THRONE as a Judge,) For true and righteous are his JUDGEMENTS; for he hath JUDGED the great where, which did corrupt the earth with her fornications, and hath avenged the blood of his Saints at her hands etc. It follows (in the very next words to those objected) And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand: And he laid hold on the Dragon, the old serpent, which is the Devil and Satan, and bound him a thousand years; and cast him into the bottomless pit, and shut him up etc. And I saw THRONES and they sat upon them, and JUDGEMENT was given unto them, etc. And Verse 10, 11, 12, etc. And the Devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false Prophet are, and shall be tormented day and night, for ever and ever. And I saw a great white Throne, and him that sat on it etc. And I saw the dead small 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 etc. By all which it is undeniable, that the sword of the mouth wherewith those were slain; was only Christ's Sentence of Judgement and Execution passed upon the whore, the false Prophet, beast, etc. by himself, sitting as a Judge, or King upon his Throne of Judgement, and his executioners; not the preaching of the Word by himself or his Ministers, as a Prophet preaching out of a Pulpit: And in this sense Judges and Magistrates when they pass sentence of death upon Traitors, 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 Executioner, who hath no power to slay or behead them, but only by the Judge's sentence, the original cause of their execution. And in this sense are the other objected Texts to be taken, By the breath of his mouth shall he slay the wiched: Not by the preaching of the Word and Gospel, as Mr del mistakes it: but by passing, inflicting a sentence of Death and Destruction upon them as a Judge, sitting 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 shall hate the whore, and make her desolate and naked, and eat her flesh, and burn her with fire; and the Army of him that sat on the Throne are said, to take the beast and false prophet, and cast them into a lake of fire and brimstone. From these Texts therefore Christian Princes and Magistrates have sufficient warrant to punish Apostates, Heretics, False Teachers, Blasphemers, and other open Enemies of God and his truth, with corporal and capital penalties under the Gospel, as well as anciently under the Law.  
Many other Arguments might be deduced from 
* Acts 5. 1. to 12, Mat. 21. 12. Joh 2. 13. to 18. Neh. 13. 23. 24. Gal. 5. 12.  other Texts of Scripture to this purpose; but these, I trust, are sufficient to give satisfaction for the present.  
I shall only add to these Arguments, the constant practice 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 Heretics, false Teachers, obstinate Schismatics, Apostates, and Blasphemers. To recite all their Laws at large, would swell this Pamphlet into a large Volume, I shall 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 shall begin with Laws and Punishments only against Heretics, Apostates, false Teachers, or obstinate Schismatics, and then proceed to Laws, and Punishments against Blasphemy and Blasphemers.  

a Ruffinus l. 1. c. 5. Socrates Scholar Hist. l. 1. c. 9 Cent. Magd. 4. c. 7. 545, 546.  Constantine the great (the first Christian Emperor) banished the grand Heretic 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 Council of Nice made against him. After which he made a notable Edict against the Novatians, Valentinians, Marcianists, Paulians, Phrygians, with all other Heretics and Schismatics of his time: which being the first formal Law against Heretics that I find, and very full and seasonable for our present time and Isle (wherein this Emperor was 
* usserius de Eccles. Brit. Primordiis c. 8. p. 172, etc.  both born and crowned) I shall transscribe Verbatim out of 
b De vita Constantini, l. 3. c. 61, 62, 63, 64  Eusebius, who records it, and informs us of the good effects it then produced.  

VICTOR CONSTANTINUS MAX. AUG. HAERETICIS.  
COgnoscite jam per legem quae a me sancita est, ô Novatiani, Valentiniani, Marcionistae, Pauliani, quique Cataphrygum nomen usurpatis, & omnes omnino, 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 inficiatur disciplina, ut per eam integri ac valentes ad morbum, vivi dutem ad sempiternum 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 struitis, 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, hominum 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 convenit, ne singulorum explanatione syncera & incorrupta fidei nostrae professio commaculetur. Quid ergo? partiemurne ejusmodi malorum contagionem longius serpere, 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 legem mandamus, ne quis vestrûm posthac conventus cogere audeat. Et propterea 
Note.  etiam jubemus, ut universae aedes vestrae, in quibus congressus illos celebrare consuevistis, penitus evertantur, & haec cautio eò vim suam porrigat, ut 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, scelerata & perdita Haereticorum & Scismaticorum seditio, omnino ab hac prospera temporum nostrorum conditione sejungatur. Nostrae enim prosperae ac beatae vitae rationi, qua dei benificio frumiur, est admodum consentaneum, ut qui aetatem bona spe sustentatam degant, ab omni vago & caeco errore ad rectam viam, a tenebxis ad lucem, ab inscitia ad veritatem, a morte denique ad salutem traducantur, ac quo provisio haec in curandis erroribus robur & firmitatem sibi necessariam assequatur, mandavimus ut supra dictum est, ut omnia superstitionisvestrae loca, in quibus convenire soleatis, omnia dico haereticorum templa (si modo templa appellare convenit) sine recusatione aut controversia diruantur, et diruta absque mora catholicae tradantur 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 Ecclesia catholica doctrinam & opinionem tenebant, Imperatorio edicto evoluti patuerunt; 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 conditioni 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 obtectos, adumbrata specie se insinuare conantes, procul amandarunt; alteros vero qui idem integra & incorrupta ment instituerent, ubi temporis longinquitate explorando; de illis satis exquisite periculum fecissent, in multitudinem ascititiorum ascripserunt. Hoc modo cum illis qui alienam ab ecclesia opinionem, & doctrinam sequebantur, 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 receperynt. Hi igitur gregatim, tanquam ex colonia revertentes suam recuperarunt patriam, & Ecclesiam matrem agnoverunt. A qua diu aberrantes, cum gaudio & laetitia ad eam redierunt, membraque communis 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, Imperatoris Deo (cui solus ex omnibus Imperatoribus qui aliquando extitissent curae erat) acceptam plane retulit.   
This was the good effect of this Emperor's Edict, a sufficient encouragement to others to imitate his Example, who likewise 
c Niceph. Eccl. Hist. l. 8. c. 18. l. 11. c. 30. Sozomen, l. 7. c. 24. Justinian l. 1. Cod. Tit. 12. de Judaeis. Chrysost Orat. 2. Cont. Judaeos. Cent. Mag. 4. Col. 345, 346.  suppressed the seditious tumults and attempts of Heretics, by banishing them into remote parts, and punished the Jews with severe corporal punishments for their attempts against Christians and Christian Religion, and endeavouring to repair the Temple at Jerusalem.  
The 
d Sozomen l. 3. c. 17. Cent: Magd. 4. Col. 546.  Sons of Constantine the great prohibited under pain of death, that none should be circumcised after the maaner of the Jews.  
The 
e ●heodoret. Eccles. Hist. l. 5. c. 2. 16. Socrates Scholar l. 5. c. 7. Sozomen 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  Emperors Gratianus, Valentinian, and Theodosius the Elder and Younger, as they expelled the Arian Bishops and Ministers out of their Churches and placed 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, Theodosius, Anastatius, Marcianus, and Justinian, made sundry Laws against the Manichees, Apollinarians, Novatians, Eunomians, Valentinians, Montanists, Priscillianists, Marcionists, Eutichians, Donatists, Paulians, Euchratists, AND OTHER HERETICS, 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 Emperor, and fifty to the Precedent; that all their goods, Liberties, Offices, Titles, should be forfeited; that they should inherit no lands, nor have power of buying, 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 than treason against the Emperor: That the believers, receivers, defendors, and favourers of Heretics be excommunicated for the same, and not conforming within one years' space should be accounted infamous, and not be admitted to any public offices, Counsels, Elections; nor to give testimony in any case, nor have power to make a Will, nor to enjoy 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 Heretics should enjoy no Military nor Civil Office; that all their Heretical Books (
* Mox flammis dedendus est; & cum omnibus suis parti-CONCREMANDUS. Codex Theodosii l. 16. Tit. 4. Lex. 57  some of their Persons to) should be publicly burnt: & that the Manichees VLTIMO SVPPLISIO traderentur, quoniam his nihil relinquendum loci est, in quo ipsis etiam elementis fiat iniuria: And they further 
f Codex Theodosii l. 16. Tit. 1. Lex. 4. & Tit. 3. Lex. 1.  Enacted, That if any condemned Heretics, gathered Churches, or raised any tumults to the disturbance of the public peace: Vt seditionis auctores, pacisque turbatae Ecclesiae ETIAM MAIESTATIS CAPITE AC SANGVINE SINT SUPPLICIA LVITURI: They were to be punished as authors of Sedition, disturbers of the public 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 selfsame Emperor, together with the Emperor Constantius Enacted the like Laws, and inflicted the selfsame punishments upon Apostates from the Orthodox Faith to Paganism, to Heresy and Judaisme, registered 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 praeeipimus 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 
* De multorum jam correctione guademus Non illos aut illos homines, sed MULTAS CIVITATES, videmus fuisse Donatistas', nunc esse catholicas, detestati vehementer Diabolicam seperationem, etc. August. Epist. 48.  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 against punishing Heretics with corporal punishments: 
* Retractat. l. 2. c. 5.  Sunt duo libri mei, quorum titulus est, Contra partem Donati; in quorum primo libro dixi, non mihi placere ullius secularis potestatis impetu Scismaticis ad communionem violenter vehementerque arctari. Quod verè tunc mihi non placebat, quia nondum expertus eram, vel quantum mali eorum auderet impunitas, vel quantum eye in melius mutandis confer posset diligentin disciplina. 
Epist. 48.  Sed haec opinio mea nec contradicentium verbis, sed demonstrantium superabatur exemplis: Primò mihi opporrebatur civitas mea, quae cum tota esset in parte Donati, AD VNITATEM CATHOLICAM TIMORE LEGUM IMPERIALIUM CONVERSAEST, quam nunc videmus ita hujus vestra anim●fi●a●i● perniciem detestari, ut in ea nunquam suisse credatur. Ita aliae multae quae mihi nominatim commemorabantur, ut ipsit rebus agnoscerem etiam in hac causa restè intelligi posse quod scriptum est. Da sapienti occasionem, & sapientior erit, etc. which he seconds in the same Epistle, and Epist. 50.  

* 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. Baronius An. 418. sect. 19, 20▪ usserius● de Brit. Eccl. Primordiis 271, to 275.  About the year of our Lord 430. Divert of the Schismatical Dotatists were slain and put to death for their Sedition, Schism, and Violences; which Saint Augustin deemed lawful, and justified at the last when he perceived their Schism and mischiefs 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●●● ubicunque de hoc tam nefando scelere conferentes, a quibuscunque jubemus corripi, deductosque ad audientiam publicam, promiscuè ab omnibus accusari; ita ut probationem convicti criminis stilus publicus insequatur, ipsis inexerati exilii deportatione damnatis. Decet enim originem vitii a conventu publico sequestral; nec in communi eos celebritate consistere, qui non solum facto nefario detestandi, 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 ignorare. 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 Praetotorio, edixerunt.   
In Pelagium atque Coelestium, Catholici dogmatis fidem scaevis tractatibus destruentes, sententia principalis invalnit, ut venerabili Vrbe submoti, bonorum concilio mulctarentur. Hoc igitur omnes admoneri oportet Edicto, ne quis sinistrae 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, ut colligit ex secreti ignor atione reverentiam, it a ex incepta disputation● injuriam.  

* Epiphanius contra Haeres. l. 2. Tom, 1, Haer. 66. Nicephorus Callist. Eccl. Hist. l. 6. c, 31, 32.  Manes the Heretic, a Persian born, the first author of the Heresy of the Manichees, about the fourth year of Aurelion the Emperor, grew to that madness at last, as to style himself Christ, and the holy Ghost: and chose him twelve Disciples, with whom he traveled 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 skin was afterwards stuffed with Reeds, and kept for a monument to deter others.  

h Enagrius l, 4. c, 11. Cent, Mag. 6. col. 445.  Justinian the Emperor condemned Severus by a promulged Law, and appointed most grievous Punishments for his Followers: The Emperor Justin caused the Arian Heresy and Arians to be extirpated and gave their Churches to the Orthodox Christians. And the Heretic 
* Jerom De Viris Illustri. bus.  Priscillian was slain by Maximus the Emperor.  

i Theodorus collect l. 2. Cent. Mag. 6. col. 445.  Theodoricus Apher inflicted Capital punishment upon his Deacon, (who being Orthodox at first, Apostatised to the Arian Heresy, hoping to gratify his Lord), saying; If thou hast not kept thy faith to God, how shalt thou keep a sincere conscience to man?  

k Joannes de Oppido Cent. Mag. 7. col. 237. Paulus. Diac. Rerum Rom. l. 18.  Constantine the Nephew of Constantius severely suppressed and punished both the Clergy and Laity; Princes and Prelates infected with the Heresy of the Acephali and Monothelites. And the whole Senate and City of Constantinople, about his time, banished Pyrrhus, a wicked and Heretical Bishop.  

l Surius Council Tom. 2. p. 676  King Reccaredus and the third Council of Toledo in Spain, Decreed; that if any Clergyman violated the Decrees of that Council (which settled all the Churches belonging to the Arians upon the Orthodox, among other things) that he should be excommunicated, if a Bishop or a Clergyman, by all the Council; if a Layman of any rank or quality, that he should forfeit half his goods to the King: if a person of mean quality, that he should forfeit all his goods and be banished.  
King 
m Surius Council tom. 3. p. 2. 9 Fridcricus Lindebrogus Codex Legum Antiq. p. 210.  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, than he was to be publicly whipped, and receive fifty stripes, and to be ever after reputed infamous. In the 
n Fridericus Lindeb. Codex Legum Antiq. p. 210.  Code of the Laws of the Wisigothes, lib. 12. (collected and published in the first year of the reign of King Eringius) I find many Laws to suppress Judaisme, 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 shall be circumcised and apostatise to Judaisme, Tit. 2. Lex. 17. De Judaizantibus Christianis.  

o Frid. Lindeb. Codex Legum Antiq. p. 219, 220.  Sicut deflendum est a Christianis eorum scelus, qui in Christo praevaricatores existunt: ita modis omnibus decernendum, ut nullus omnino veniam mereatur, qui a meliori proposito ad deterius declinasse convincetur. Quia ergo crudelis est stupenda praesumptio, crudeliori debet extirpari supplicio: ideo legis hujus edicto decernimus, ut quicunque Christianus, & praesertim à Christianis parentibus ortus, sexus scilicet utriusque, circumcisionem vel quoscunque ritus Judaicos exercuisse repertus est, vel (quod Deus avertat) potuerit ulterius reperire, conspiration & zelo Catholicorum, tam novis & atrocibus poenis afflictus, turpissima morte perimatur, quam 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 Frid. Lindeb. p. 223.  Si quis Judaeorum ritu suo Pascha celebraverit, centenis verberatur flagellis, & turpiter decalvaetus Exilio diutino mancipetur, & ejus res fisco adsociandae sunt: Illis verò qui carnis circumcisiones 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 circumcisiones exercere praesumpserint, aut circumcidendos quisque cuiliber circumcisori obtalerint; naribus abscissis, & rebus omnibus in principis potestate redactis, lugebunt facinus suae praesumptionis: Simili quoque & illi poena plectendi sunt, qui Christianum vel Christianam a fide demoverit Christi, vel ad titum Judaicae praevaricationis adduxerint.  
And Tit. 2. DE OMNIUM HAERETICORUM atque JUDAEORUM cunctis Erroribus amputandis Lex. 2. There is this general Law against Heretics, De omnium Haeresum Erroribus abdicandis, made in King Reccaredus his reign, punishing all Heretics with loss of their dignities, honours, goods, and perpetual banishment.  

q Fridericus Lindeb. Codex Legum Antiq. p. 211, 212.  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 errantium, & 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. Convenit & ea quae in luce fidei manent, a tenebris contradictionum edicto legali defendere; & ea quae exori i obvia forsan error impulerit, gestis legalibus propulsare. 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 proffer silenter attemptet. Nullus Evangelii decreta convellat: Nullus Apostolica instituta decerpat: Nullus antiquorum patrum impugnationibus suis sacras definitiones irrumpat: Nullus modernorum discernentium congruentes fidei tractus spernat: Nullus contra omne sanctum dictum & factum, vel verae fidei sacramentum, 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 potestate 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 ut omnis transgressor sanctionis istius, aut eterno Exilio mancipatus intereat, aut divina miseratione respectus, á praevaricatione convertatur, & vivat.  

r Rode●ici Santii Hist. Hispaniae l, 3. c. 3. The general History of Spain in his life, Cent, Madge, 8. Col. 519.  Alfonso the first, King of Spain▪ about the year of our Lord, 710. by his severe Laws, extirpated the Arian Heresy out of Spain and the West, as the Emperor Constantine rooted it out of the East, and the Emperor▪ Gratian out of Italy; Whence he was styled (and his successors after him) the Catholic King.  

s Frid, Lindebrogus Codex Legum Antiq, p. 959.  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 firm witness; that those who were Heretics ought not to be admitted to be witnesses: And that none should receive a Benediction from an Heretic.  

t Paulus Diac. Rer. Rom. l. 24. Cent, Madge, 9 Col. 342.  Michael the Emperor punished the Manichees and other Heretics in his time, with banishment and capital punishments.  

* Annalium Tom. 3. in his life, f. 179.  Zonara's records, that the Emperor Alexius Comnenus, caused Basilius the chief Doctor and Apostle of the Sect of the Bogomilli, after he had publicly vomited out the poison of his pestilent Heresy, TO BE PUBLICLY BURNT in the Theatre, by common consent; about the year of our Lord, 1212.  
About the same time the 
* Lucas Tudensis advers, Albigens. Errores l. 3. 15. 21, 22. Antoninus Hist Parson 3. Tit, 1● c, 1, sect, 4, f, 26. Jacob● Gretseri Prologom. in Scriptores contr. Sectam Waldensium Bibl, Patr, Tom, 13, P, 290, 291. Reynerus cont. Waldenses c, 11, 12.  Pope and Popish Prelates caused divers of the Albigenses to be apprehended and burnt as Heretics; and not content therewith raised up a bloody war against them, wherein their Friar Saint Dominick was a great stickler; and Simon Montefort General 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 Heretics grew common in most places.  

u Herman contractus in Chr, Cent, Madge, 11 col, 393.  Henry the third celebrating Christ's Nativity at Gosla●ia, by the general consent of all there present, commanded some Manichees, (who condemned the eating of all living creatures) to be hanged upon a gibbet, lest this scab of their Heresy spreading farther should infect and murder more.  

* Super Cantica Serm, 66.  Saint Bernard Abbot of Clareval records, that certain Heretics in his time (about the year of our Lord 1130.) who denied the lawfulness of Marriage, 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 quam converti: whence the common people after their errors were detected and publicly 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, 
* Rome, 13.  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 lawfulness of the Civil Magistrates restraining and cutting off obstinate Heretics with the Sword.  

x Vincent. spec, Hist, l, 29, c, 26. Cent, Madge, 12, col, 853.  In the year of our Lord 1183. there were many Heretics burnt in ●●anders 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 afterwards, 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 Martyr's evidence.  
The Emperor 
y Constit. Sicularum l, 1, Tit, 1, 2, 3, apud Frid. Lindebrogum Codex Legum Antiq. p. 700, 701, 702  Fridercick the second, made these Laws against Heretics, their receivers, and Apostates; condemning Heretics 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, ut 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 nominibus, vel quod est forte nefandius, non contentae, ut 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 credulitas Trinitatis aeternae; sub uno contextu nequitiae in simul tres offendunt, deum videlicet, & proximos, & seipsos. Deum, cum Dei filium & fidem non agnoscunt, decipiunt; proximos, dum ipsis sub specie spiritualis alimoniae, haereticae pravitatis oblectamenta ministrant. Crudelius etiam saeviunt in seipsos, dum praeter animarum dispendium, corpora denique saevae mortis illecebris, quam pet agnitionem veram verae fidei possint evadere, vitae prodigi, et necis improvidi, sectatores involvunt, & quod est ipso dicto durissimum, superstites 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 noscuntur; adeo quod ab Italiae finibus praesertim á partibus Longobardiae, in quibus pro certo perpendimus ipsorum nequitiam amplius abundare, jam usque ad Regnum nostrum Siciliae suae perfidiae riv●los derivarunt. Quod acerbissimum reputantes, statuimus in primis, ut crimen Haereseos damnatae sectae, cujuslibet quocunque nomine censeantur sectatores, prout veteribus legibus est distinctum inter caetera publica crimina numeretur: imo crimine laesae Majestatis nostrae debet ab omnibus horribilius judicari, quod in divinae Majestatis injuriam dignoscitur 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 ut ipsorum nequitia, quia deum non sequuntur, ac in tenebris ambulant, detegatur. Nemine etiam deferente diligenter investigari volumus hujusmodi scelerum patratores, & per officiales nostros, sicut & alios malefactores inquiri ac inquisitione notatos, etiam si levis suspitionis 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 insidiis, noluerint agnoscere Deum lucis, sed in erroris concepti constantia perseverent, praesentis nostrae legis edicto damnatos, mortem pati Patarenos decernimus, 
Nota.  quam affectant: ut vivi in conspectu populi comburantur, flammarum commissi judicio. Nec dolemus, quod in hoc ipsorum satisfaciamus voluntati, ex quo poenam solummodo, nec fructum aliquem alium consequuntur 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 fautores, 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 laborent: ut 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 abdicamus.  
The 
z Pauli Gescbinii Majestas Carolina; Rub l. 2, 3, 4, 5. p. 3, 4.  Emperor Charles the fourth, King of Bohemia, made the like Laws almost in terminis for the burning of Heretics, and banishing their receivers out of the Kingdom of Bohemia; differing from them in these few expressions: Quod in religionem divinam committitur in omnium fertur injuriam. Quid enim potest ab hominibus gravius existimari quam divinae potentiae copiosam clementiam in proprio filio humano generi attributam, miserorum latrantium dentibus percipi lacerari? etc. Praesentis nostrae sanctionis edicto, damnatos, mortem pati HAERETICOS decernimus quam affectant, VTVIVI IN CONSPECTV POPULI COMBURANTUR, flammarum 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 dogmati repugnantes praeter divinae ultionis aeterna supplicia infames facti, Maiestatis nostrae indignationem multiferam se noverint incurrisse.  
Omnis sectae Haereticos a quoquam iuxtalimites Regni nostri Boemiae in domibus aut agris, aut aliter quoquo modo indifferenter receptari prohibemus omnino: Receptatores vero si qui fuerint, scienter, aut credentes, aut complices, aut alias quocunque modo consentientes eyes, sive fautores; bonis eorum omnibus confiscatis, relegandos a Regno praedicto in perpetuum censemus.  
To these I could add sundry other Laws and Edicts made by the whole Kingdom of Bohemia, and Senate of Prague, for the Imprisonment, Banishment, Punishment with the loss of goods, of life, and burning the Books, persons of Heretics, and Blasphemers, with their proceedings accordingly upon these Laws under the reign 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 Heretics, though in verity professors of the Orthodox Truth; but because these Laws were made by Papists and the bloody execution of them by imprisoning, tormenting, banishing, burning, destroying of many godly Christians, under the name of Heretics, is at large recorded in Mr Fox his Acts & Monuments, and the French book of Martyrs; I shall wholly pretermit them, and proceed to some Precedents of Protestant Stairs in foreign parts.  

a Ar●tius Valentini Gentilis histotia, at the end of his Problemata Theolog. p. 569. to 586.  Valentinus Geutiles born in Campania, for his execrable Blasphemies, violent expressions, and damnable Heresies against the Trinity and Christ's Divinity, was first imprisoned by the Magistrates of Geneva, and upon his Recantation released: Afterwards coming to Berne, and there broaching the Errors and Blasphemies formerly abjured by him at Geneva, he was imprisoned by the Magistrates, An. Dom. 1556. After which his Blasphemous and Heretical 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 prevent dissensions, and exterminate such horrid Errors, Blasphernies, and thereupon beheaded; and so by God's 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 publicly in 
b See a Confession of faith of 7. of the churches of Christ in London. Mr Edward's Gangraenaes' 1 2. & 3. Part.  Print of their multitudes and numerous congregations, publishing their Confessions in Print and tendering 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 Precedents demonstrate.  

c Epist. Zuin. & Occolampedii, l. 2, f, 84,  The Protestant Senate of Zuricke made a Decree against the Anabaptists after they had been dealt withal by ten public and private Disputations, and continued obstinate, that whosoever dipped any a new, who had been formerly baptised; he should himself be dipped and drowned in the waters, for this offence. A fit punishment for our new lustful Dippers.  
In the 
d General History of the Netherlands l. 6. p. 159.  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 Davidis Chytraei Chron. Saxoniae l. 12. p. 363, 364.  An. Dom. 1528. The Anabaptists creeping into Embden in Frisia, and there increasing and lifting up their heads, Melchior Hoffman being their Teacher▪ proceeded so far as to profess their Anabaptism in a public place; whereupon the Magistrates banished Melchior and some of his followers.  

f Chytraei Chro. l. 13. p. 403. l. 14. p. 413, 414.  An. Dom. 1533. The Senate of Breme commanded all Anabaptists and prophaners of the Sacraments to be banished the City by a public Decree, which they presumptuously contemned. The Senate of Osnaburge did the like, An. 1543.  

g Chytraei Chr. l. 14. p. 411, 412, 413, etc. Sleidan Com. l. 510. Pontan. Catal. Haereticorum. Mr Bayly his Ana. baptism c. 2, 3, 4, 5.  An. Dom. 1534. The Tragedy of the Anabaptists began at Munster, which gave occasion to all the Cities of Saxony to make public Laws against the Anabaptists, and to appoint certain Senators to take care that no Anabaptists 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 suddenly into arms, seized and fortified the Marketplace; and breaking their faith with the Prince, Townsmen, and Countrypeople, 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 Citizens that were not of their faction out of the City, seize upon all their goods, fortify the City (fearing a siege) and call it the New Jerusalem; they defy the Churches, profane 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 form 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 seizes on all the wealth of the City, introduceth polygany and defends it: coins gold and silver money, sends forth preaching Emissaries unto 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 Bishoprics 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 dogs, cats, rats, frogs, mice, yea those things which human nature abhors, and their own children, so as many died of famine. After a long siege the City being entered and taken on Saint John Baptist day An. Dom. 1535. all the Anabaptists besides women and children were slain without distinction: The heads of this their faction, Bernard, Knippor Dolling, Bernard Br●chiting, and John of Leyden himself with his royal Ensigns, Crown, Sceptre, Spurs, Rings, and golden chains are all taken. Bernard Rothman the Author and Ringleader of this Sect was slain and cut in pieces with a pole-axe: The Anabaptists goods were all confiscate and sold, to recompense the damages 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 Marketplace, 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 carcases put into new cages, and hanged upon the top of Saint Lambert's steepl●, the King according to his royal dignity, hanging higher than the Consul and the Prophet. After which 150000. of this seditious and pernicious Sect were slain through Germany, Alsatia, and Stiria, and rebaptised in their own blood by the just hand of divine vengeance executed by men, as God's instruments. 
* Histor. de morte Serveti.  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 Landgrave 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 ruins of the Monastery, or put to death by the hangman. Into what most execrable practices, cruelties, outrages, Tyrannies, Murders, impious and detestable opinions, Heresies, Blasphemies of all sorts, these Anabapcistical Sectaries out of a pretended Zeal and Separation fell into by Gods just Judgement for their Schism, Hypocrisy, and Spiritual pride, and what dismal ends the Ringleaders of them came unto by the hand of public Justice, their followers and all others may read at large in Chytraeus Chron. Saxoniae l. 12. 14. Sleidans Comment. l. 5. 10. Joan. Witlingius, de Anabaptistis: Bullinger advers. Anabaptistas': Guide Bres, Country les Anabaptistes: Jo. Gastius de Exordio Anabaptistarum, etc. Pontanus; Catalogus Haereticorum: Doctor Daniel Featly his Dippers Dipped: Master Robert Bayly his Anabaptism, etc. and his Dissuasive from the Errors of the times: Mr Edward's his Gangraenaes': Spanhemius Diatribe Historica, De Origine Progressu, Sectis etc. 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 Hortensii: 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 increase. 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 watered and fostered them: adds this as the main reason of this Heresies dangerous growth: His malis Agricolis subsidio fuit CUM NIMIA CONSTANTIJ FACILITAS, tùm improba Valentis nequitia: 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 bosom as may sting our Church, State, Parliament, Magistracy, and Ministry to death ere long; and may yet be crushed (though not in the shell) by speedy and just severity; as it was in former times, not only in Germany and other foreign parts, but even in ENGLAND; some of this Sect of Anabaptists being burned in 
h Fox Acts & Monuments vol. 2.  Henry the eighth and 
i Hollinshed & Stow An. 17. & 2. Eliz.  Queen Elizabeth's Reign, and the rest banished; of which more anon. These severe prosecutions against them heretofore, and many other of like nature since, even by Protestant Princes, Magistrates, shows how dangerous this Sect is now, and may make all wary how they revolt unto them.  
To pass from these and come somewhat nearer home: I find among the Statutes of Scotland sundry Acts made against Idolatry, Popish Masses, Apostasy, Seminary Priests, Jesuits, 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 Charles, 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 Falsehood, Antiquity over Novelty: Wherein I have fully vindicated the Parliaments Legislative Power in all Ecclesiastical matters, by Precedents in all ages both foreign and domestic; to which I shall 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 Domestic Precedents, & Laws of our own, which are very full to the point in question: in which I shall be a little more copious for the informing 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 Heretics, Apostates, Blasphemers, Anabaptists, and other obstinate Separatists.  
I shall for my more methodical proceeding herein, in an historical manner begin with the first proceedings and punishments against Heretics 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 shall likewise clear it to every man's judgement; That Heresy, Apostasy, Blasphemy, and Schism, as they are Criminal and Capital, are properly tryable only by way of Indictment at the Common Law in the King's temporal Courts; before his Temporal judges; not in Bishop's Consistories, (who usurped the sole jurisdiction and Cognizance of Heresy by degrees at last, whereas they were only consulted with by godly Princes by way of advice, counsel, or assistance, at first; to help inform their consciences and judgements, what ought to be reputed Heresy, or Blasphemy; and that usually in general or National Counsels); and that those who are guilty of these may as legally be tried before our judges now, as Seminary Priests and jesuits, against whom the Convocation & Bishops in their Consistories never as yet Criminally proceeded, as they did formerly against Heretics; but only the Common Law Courts, which both convict, arraign, condemn, and execute them too, as such.  
How Heretics have been heretofore and may now be proceeded against in our own Realm, I shall give you a brief Account.  
The first Heresy I read of that infected and infested this our Island was the 
a Gildas. Beda Eccles. hist. l. 1. c. 8. Vsserius de Brit. Eccl. Primordiis. p. 19● 198. H. Spelm. Concil. Tom. 1. p. 38, 39  Arrian, quae, corrupto orbe toto, hanc etiam insulam, extra orbem tàm longè remotam, veneno sui infecit erroris: Et hac quasi via pestilentiae trans Oceanum patefacta, non mora, omnis se lues Haerescos cujusque, Insulae NOVI SEMPER ALIQVID AUDIRE GAUDENTI, ET NIHIL CERTI FIRMITER OBTINENTI, infudit, writes our venerable 
b Eccles. Hist. l. 1. c. 8.  Beda. This Heresy sprung up in the time of Constantine the Great, (who was crowned Emperor▪ in Britain,) and was condemned in the Council of Nice: And it, together with the Heresies of Novatian, Valentinian, Paulus, the Marcionists, Cataphrygians and others which crept in with it, were punished by this 
c Eusebius de vita Constant▪ in l. 3. c. 71, 72, 73, 74.  Emperor Constantine with BANISHMENT, and by his Edict all their meeting●were suppressed, and the places wherein they met, confiscated: after which 
d Cambdens Brit. p. 81.  the Arrians in Britain were removed from their stations by the Emperor Constantine.  
The next Heresy (which grew up at home among us) was that of 
e Beda Eccles. hist. l. 1. c. 10. Balaeus Cent. 1 c. 38. Centur. Magd. 5. c. 9 col. 847, 849. B. Usher de Britan. Eccles. primordiis. cap. 9 Spelman Concil. p. 46, 47. Mat. West. An. 404  Pelagus (alias Morgan) a Britton, Abbot of Bangor, in the reign of Arcadius and Honorius; which spreading its poison far and near; Honorius and Theodosius the Emperors by their Edict, commanded Pelagius and Celestius his companion, to be apprehended where ever they should be found by any man whatsoever, and to be accused and brought to public audience by any, and by public sentences to be condemned to INEXORABLE BANISHMENT, to preserve others from infection: And our learned 
f Cent. 1. c. 38.  Bale out of Walden, affirms, that Pelagius was BANISHED this Island by his Britons for his Heresy and heretical Books.  
This 
g Beda Eccles. Hist. l. 1. c. 17, 18. Mat. West. An. 446. Usserius de Brit. Eccles Primordiis. c. 11. Spelm Concil. p. 48, 49.  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 confederates, 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 animis omnium praestigiosa illa superstitio deleta est, ut sacerdotum & ipsorum orthodoxorum Doctrinam, sitientibus desiderijs amplexerentur. After which this 
h Beda Eccles. ●ist. l. 1. c. 21. Mat. West. An. 449. Usserius & Spelman quâ supra.  heresy sprouting up again in the year 449. Germanus and Severus coming hither out of France to suppress it, there was another Council assembled, wherein the Authors of this revived heresy were inquired after, and being found, were condemned and BANISHED the Island by the general sentence of all. Omniumque sententia pravitatis auctores qui erant EXPULSI INSULA, sacerdotibus adducuntur ad medeterranea deferendi, ut & regio absolutione, & illi EMENDATIONE fruerentur: factumque est ut in illis locis multo ex eo tempore fides INTE MERATA PERDURARET. This was the happy issue of these Heretics banishment, that religion from that time continued uncorrupted, and this Island was thereby freed from the Pelagian heresy for many ages after.  
Anno Dom. 630. 
i Beda l. 4. c. 17. Huntingdon. hist l. 4. Spelm. Council ●om. 1. p. 168. to 172. Antiq. Eccles. Brit. p. 15▪ 16▪  Theodor Archbishop of Canterbury being a Grecian 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 infection, assembled a Council at HEDTFELD, of many Priests and learned men, wherein they made a Confession of their Faith concerning the Trinity and Unity, and declared their assents to the general Counsels of Nice, Constantinople the first and second, Ephesus, Chalcedon, 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 Rerum Anglic. l. 2. c. 13.  Gulielmus Nubrigensis records, that in the reign of King Henry the 2. (about the year of our Lord 1161.) certain erroneous persons, commonly called Publicans, came into England. These having their original heretofore out of Gascoigne from an uncertain Author, infused the poison 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 pestilence, that they seemed to be multiplied more than the sand on the Seashore in multitude. Finally, whilst the Prelates of Churches, and the Princes of Provinces proceeded more REMISSLY against them, the most wicked foxes creep forth 
Note.  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 zeal of the faithful is kindled against them with the fire of God, they lie hid in their Dens, and are less hurtful, but yet they cease not to hurt by scattering their hidden poison. They were rustical and illiterate men, and therefore dull to reason; but having once drunk down that poison, they were so infected, that they grew stiff against all discipline; whence it very rarely happens that any one of them, when being discovered they are drawn out of their dens, is converted to piety. Verily England always continued free from this and 
Note.  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 Britain from the Britons who inhabited it, banished out of it Pelagius, who became an Arch-heretick in the East, and in process of time admitted his error into itself; for the destruction whereof the pious provision of the French Church▪ directed St. German once and again hither. But since the English Nation, the Britons being expelled, possessed this Island, so as it was no more called Britannia, but England, the poison of no heretical plagues hath sprung out of it, nor yet so much 
Note.  as entered into it, so as to propagate and spread itself, until the time of King Henry the 2. Then also by God's mercy, the plague which had there crept in was so withstood, that from thenceforth they fear to enter into it. Now there were little more than thirty both men and women, who dissembling their error, came in hither as it were peaceably, for to propagate their 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 idiots, mere impolished and rustic men, of the Teutonic Nation and language. Abiding some little space in England they gathered to their congregation only one little girl, circumvented with their poisonous whisper, & bewitched (as was said) with certain enchantments. But they could not long lie hid, for some curiously discovering, that they were of a strange sect, they were thereupon apprehended and kept in the public prison. But the King not 
Note.  willing either to release them or condemn them without examination, commanded a Council 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 Supernal Physician, but spoke perverse things concerning his remedies, whereby he vouchsafes to heal humane infirmity, to wit, of the divine Sacraments, detesting holy Baptism, the Eucharist and Marriage, and derogating from THE CATHOLIC UNITY in a nefarious bold manner, which those divine helps do make up. Being admonished to repent, and TO UNITE THEMSELVES TO THE BODY OF THE CHURCH, they contemned all wholesome counsel: Threats also, that they might repent even for fear, they derided, abusing that saying of the Lord; Blessed are they who suffer porsecution for righteousness sake, for theirs is the Kingdom of Heaven. Then the Bishops taking care that their haereticall poison should spread no further, pronouncing them publicly to be heretics, & corporali disciplinae subdendos Catholico Principi tradidêrunt, delivered them over to the Catholic Prince to be punished with corporal punishment: Who commanded an heretical character to be branded on their foreheads, and being publicly whipped in the sight of 
Note.  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 pronounced, they were led to the MOST JUST PUNISHMENT, rejoicing; not with a slow pace, their Master going before and singing; blessed shall ye be when men shall hate you: so much did the seducers than abuse the minds deceived by him: Truly that girl they had deceived in England, departing 
Note.  from them for fear of punishment, confessing her error, obtained reconciliation: but that detestable College with cauterised foreheads was subjected to JUST SEVERITY; he who was the chief among them, for the honour of his Masterslip, suffering the infamy of A DOUBLE BRANDING, to wit IN THE FOREHEAD & ABOUT THE CHIN: and their clothes being cut off unto the girdle, they WERE PUPLIKELY WHIPPED and cast out of the City with resounding stripes, and miserably perished with the intolerableness of the cold (for it was Winter,) no man showing them so much as the least pity. The PIOUS RIGOUR OF THIS SEVERITY not only 
Note.  PURGED the Kingdom of England of that Plague which had already crept into it, BUT ALSO PREVENTED, THAT IT SHOULD NO MORE CREEP INTO IT, BY THE TERROR STRUCK INTO THE HERETICS. So our Nubrigensis, whose words I have faithfully englished.  
The foreign Sectaries thus severely punished, were no other than professed Anabaptists and schismatics; pronounced heretics for their obstinacy. 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 severity against obstinate Heretics, Schismatics, 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 phlebotomy is ever the best cure against this Gangraene of obstinate Schism and Heresy. Only this I shall observe by the way, that these Anabaptists (for aught I find) never pretended, that the King and civil Magistrates had no power to punish them for matters of Religion, as our Anabaptists and Sectaries now plead and write.  
The sins of Heresy and Apostasy 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 less than 
l Horn's mirror of justices. c. 4.  High Treason against the King of heaven; and 
m Cooks 3. Institutes. cap. 15. of heresy, p. 43.  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 Fuller's Argument. Fox Acts and Monuments. vol. ●. p. 575, 576. Cooks 3. Institutes. p. 40, 41.  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 Books.  
I read in Bracton: l. 3. c. 9 f. 123, 124. (who writ in King Henry the 3. his reign,) That if a Clergy man be convicted of Apostasy, he shall be for it deprived, and afterwards, per manum laicalem COMBURATUR, he shall be burnt by the hands of Laymen, as it happened in the Council of 
o See Antiq. Eccles. Brit. p. 152. accordingly; flammis absumptus est.  Oxford under Stephen Archbishop of Canterbury, to a certain Deacon, who became an APOSTATE for a certain Jew, who when he bade been degraded by the Bishops, statim fuit JGNI TRADITUS per manum Lai●●lem▪ he was presently delivered to the fire by Lay hands: And c. 23. f. 144. b. The Jews may circumcise their own sons, 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 Matth. West. An. 1122. Mat. Parker. Antiq. Eccles. Brit. p. 152. Walfingham Y●o dig: Neustr. An. 1222 Speeds Hist, p. 596. Polychron. l. 7. c. 34 Holinshed, Stow, and others, An. 6. H. 3.  Council held at Oxford An. 1222. in the 6. year of Henry the 3. under Stephen Archbishop of Canterbury, an execrable Impostor was convented before him, who suffered himself to be wounded in his hands, feet and side, that by the resemblance of these bloody impressions he might persuade the people he was their Saviour: who being condemned by the Council was immured between two walls, as a Monster too impious and unworthy to die by humane hands: and another who pretended herself to be Mary the mother of Christ, and a third who pretended herself to be Mary Magdalen, were immured with him; Matthew Paris, Matthew Parker and others write, that they were crucified. And 
q Hist. Angl. p. 846, 847.  Mat. Paris, relates, that Grosthead Bishop of Lincoln lying on his deathbed An. 50. of Henry the 3. pronounced the Pope to be an Heretic, and the Friars, Nuns and Preachers also to be Heretics, for not opposing, but favouring him; and concluded thereupon with R m. 1. verse last, qui talia agunt & consentiunt DIGNI SUNT MORTE. Therefore in those day's Heretics were deemed worthy to die, (as well temporally as eternally) which confirms, that in his time Heretics 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 Laws of England then in use, about the 5. year of King Edward the first, by the King's command, lib. 1. cap. 9 De Arsouns; (or persons that were to be burned by judgement of Law) informs us; That such who burned houses in times of peace, 
* fol. 16. b.  and were thereof convicted, shall be burned; so as they shall be punished by the selfsame thing wherein they offend: And THE SAME JUDGEMENT have Sorcerers, and Sorceresses, and Sodomites, and MISCREANTS (or HERETICS) openly attainted; who are to be enquired after. And this was no new Law, as appears by the preamble of the King to this Book, but 
* fol. 1. 2. , les leys que len ad use en nostre Royalme AVANT SESSE HOURS: Therefore it is clear by this Authority, that the burning of Heretics was in use before this King's reign, (though we find few or no precedents of it) and inquirable by the Justices, and other temporal Officers of the King, as Britton writes in this chapter, but not by the Bishops and Clergy, further than to Excommunicate them.  
Andrew Horn in his Mirror of Justices, written in the end of King Edward the first, or at least in King Edward the second his reign; hath these several 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 sin done to the King; and this is either to the KING CELESTIAL, or Terrestrial, Against the King of heaven in three manners, by HERESY, Sorcery, Sodomy: HERESY is an evil and false belief arising from Error in the right Christian faith: In this sin is Sorcery and Divination, which are members of heresy; and arise from an evil belief. After which he enumerates the several 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 apprehended and removed from among the people of God, that so no good Christian may be taken with their act, nor partner with their sin. Chap. 2. Sect. 22. p. 141, 142. he writes thus. Of the Crime of Treason or Majesty, there is no especial or large indictment, but OF HERESY, and Sorcery: Of which if any be indicted and drawn into judgement, this is the Indictment, pronounceable for the King by any of his people in this manner, according as it is found IN THE ROLLS OF ANCIENT KINGS. 
* The form of an Indictment agáinst an heretic and sorcerer in ancient times.  I say Sebourge here is defamed by good people of the THE CRIME OF HERESY, for this, that from an ill art and belief forbidden, and by charms and enchantment, he took from Brightient by name, on such a day, etc. the flower of his bear, by which he lost the vent, etc. Or thus: Molling, who is here, is defamed by good men, that on such a day, etc. he renounced his baptism, and caused himself to be circumcised and became a Jew or Saracen; or offered or sacrificed unto Mahomet in despite of God, and in damnation of his soul, and this sin he did FELONIOUSLY, etc. 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 sins are to be punished with death: and mortal pain; and that such punishments are warranted by the old Testament, and to be inflicted to prevent eternal 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 JUDGEMENT OF HERESY is fourfold; The 1. is Excommunication; the 2. Degradation: the 3. Disinherison: the 4. d'ye ARSE en Cinders; TO BE BURNED TO ASHES.  
By this punctual Authority of Horn, it is most clear to me. First, that Heretics and Apostates, as well as Sodomites and Sorcerers, even as they were Heretics, were inditable and triable at the King's suit in the King Courts by the very common Law of England, without any precedent conviction of Heresy 
See Cooks 3. Institutes. cap. 5. of Heresy, p. 41, 42. and ●●●●ar and Warners Cases there cited. 10. H 7. 17. Old book of Entries. f. 264. 340. accordingly.  by the Ordinary of the Diocese, or by a national or Provincial Synod, and that the Judges of the common Law, when any Heretic or Apostate was to be proceeded against criminally and capitally for his life; were to judge, what was Heresy 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 usual, and a set form of them used and pursued in Edward the first his reign, 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 reign: 3. That the Bishops and Clergy could punish heresy only 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 reign of ancient Kings before him, Heresy as heresy; and Sorcery only as Heresy and a branch thereof, and under the name of heresy, was inditable in the King's Court at the King's suit, and punished with burning to death: and so the writ De Haeretico Comburendo, (if necessary when grounded upon the Judge's sentence) warranted by the common Law, and the judgement of burning given by it, long before any Statute made against Heresy in the reign of Richard the second, or Henry the fourth. 5. That Heretics and Apostates who are such indeed, may at this day be indicted for their heresy and 
Note.  Apostasy in the King's Bench, or at the Assizes, by the very common Law of England; and upon sufficient proofs be there convicted, condemned and adjudged to be burnt; this power of the Judges at common Law to try and condemn Heretics, being not now restrained by any Statute, nor taken away by the Statute of 1. Eliz. cap. 1. which repeals all former Statutes against Heretics, or Heresy, which only concerned Bishops, Ordinaries, and their proceedings in case of Heresy grounded on them, not the King or his Judges.  
The next Authority I shall cite, is that of Fleta, written by a learned Lawyer imprisoned in the Fleet (as (
s Preface to the 10. Report ) Sir Edward Cook informs us, in Edward the third his reign, and taken for the most part out of Bracton) lib. 1. cap. 3. Christiani Apostatae, Sortilegii, & hujusmodi, DEBENT COMBURI: Contrahentes verò cum Judaeis vel Judaeabus, pecorantes, & Sodomitae, in terra vivi confodiantur, per testimonium legale vel publicè convicti. A clear Authority, that Apostates, (which comprehends all such as fall into Heresy, Judaisme, or Paganism, after they have embraced the true Christian orthodox faith.) Soothsayers, and such like (which comprehends Heretics likewise) AUGHT TO BE BURNT, even by the common Law then in use; and that Christian; who turned Jew's, and Sodomites, were to be buried alive.  
After this Wickliff and his followers (called Lollards) infesting the Pope and Prelates with their Doctrines and invectives against their Antichristian Tenets, and impostures, they being greatly favoured by some Nobles and eminent Knights, about the end of the reign of King Edward the 3. and beginning of Richard the second, the Prelates bearing then great sway in the Kingdom, not daring to trust the Judges with the Trial of these New Heretics (as they styled them) taking hold of the Precedent in the Council at Oxford in King Henry the seconds reign, forecited, and of the practice of the Pope, and Popish Prelates in foreign parts took upon them in their Synods, Convocations, and likewise in private Consistories to condemn these Lollards for heretics, and upon their sentence there passed, without any Indictment or trial at the common Law, procured a writ (which they might easily do being then Lord Chancellors and Lord Privy Seals for the most part) De Haeretico comburendo, to be directed in the King's name to the Sheriffs of Counties and Mayors of Towns, to burn such for Heretics whom they alone had thus condemned (before there was any Statute) chiefly upon this ground, that heretics by the judgement of the common Law, upon Inditements and Convictions in the King's Courts, were to be burned. This is evident not only by the Bishop's proceedings in their Consistories against (
t Fox Acts & Monuments. Vol. 1. Edit. ult. p. 564. to 680. ) John Wickliff, John Aston, Philip Repington, Nicholas Harford, William Swinderby, and Walter Brute, but also by that form of writ, de Haeretico Comburendo mentioned in (
u See Cooks Preface to the 10. Report. ) Fitzherberts Natura Brevium, f. 269. c. which was made (
x See 2. H. 4. Rot. Parl. n. 28. ) in Parliament by the King and Lords, for the burning of William Sautre, a godly Martyr, condemned of heresy in the Convocation at the earnest solicitation of Thomas Arundel Archbishop of Canterbury, in the 2. year of King Henry the fourth, and burned by virtue of this writ; the first Martyr we read of burnt by virtue of such a writ, granted, merely upon a sentence given by the Prelates themselves, without an Indictment and Judgement at Common Law. This writ for his burning (made without the Commons) is thus translated into English by (
y Acts & Monuments. vol. 1. p. 675. ) Mr. Fox. The King, etc. to the Mayor and Sheriffs of Loadon, greeting; (y) Whereas the reverend Father Thomas Archbishop of Canterbury, Primate of England and Legate of the Apostolic Sea, by the assent, consent and counsel 
See M. Fox's Acts & Monuments the oldest Edition. 142. 1676. the like Writ in Latin.  of other Bishops & his Brothers Suffragans, and also of all the whole Clergy within his Province gathered together in his provincial Council, the DUE ORDER OF LAW BEING OBSERVED in all points in this behalf, hath denounced and declared by his definitive sentence, William Sautre, sometimes Chaplain fallen again into damnable heresy the said William had abjured, thereupon to be A MOST MANIFEST HERETIC, and therefore hath decreed, that he should be degraded, and hath for the same cause degraded him from all prerogative and privilege of the Clergy, decreeing to leave him unto the secular power, and hath really so left him, ACCORDING TO THE LAW AND CANONICAL SANCTIONS SET FORTH IN THIS BEHALF. (
z Nos igitur zelator Justuiae, & Fidei Catholicae cultor, etc. ) We therefore BEING ZEALOUS IN RELIGION, and REVEREND LOVERS OF THE CATHOLIC FAITH (and of Justice) willing and minding to maintain and defend the holy Church, and the Laws and Statutes of the same, TO ROOT ALL SUCH ERRORS and HERESIES OUT OF OUR KINGDOM OF ENGLAND (as much as in us lies) and the heretics so convicted to punish WITH CONDIGN PUNISHMENT: and considering that such heretics convicted and condemned in form aforesaid, both ACCORDING TO THE LAW OF GOD AND 
* This relates to our ancient Common Law. Note.  MAN, AND THE CANONICAL INSTITUTIONS IN THIS CASE ACCUSTOMED, OUGHT TO BE BURNED WITH FIRE; We command you as straight as we may or can, firmly enjoining you, that you do cause the said William being in your custody, in some public and open place within the Liberties of your City aforesaid (the cause aforesaid being published to the people) TO BE PUT INTO THE FIRE, and IN THE SAME FIRE REALLY TO BE BURNED, to the great horror of his offence, and the manifest example of other Christians; and this upon the peril 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 before the Statute of 2. H. 4. passed in Parliament, and was made, by advice of the Lords Temporal in Parliament only, without the Commons, as the Parliament roll demonstrates. Soon after which one (
a See Fox Act. & Monuments Vol. 1. p. 681. ) John Badby was likewise burned by virtue of a like writ; and sundry others after him.  
From this writ I shall observe: First, that by the Canonical Law and Sanctions generally used and received in England and in foreign parts, Bishops both in their Synods and Consistories usurped authority to convict & condemn Heretics, and deliver them over to the secular power to be corporally punished; which is further cleared by the express words of the Statute of 2. H. 4. cap. 15. but they could neither attach nor imprison them before that Act in this Kingdom. 2. That the burning of Heretics with fire, was not introduced by the Statute of 2. H. 4. or this writ then first made by advice of the Temporal Lords, but was a punishment accustomed in this case, according to the Law of God and man, and canonical institutions used in this Realm, 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 year, soon after this Writ, attest. 3. That this writ framed in Parliament for Sautry only, not others (made in time somewhat before this Statute, the same Parliament) makes no recital at all, of this Statute, as it ought to do, if grounded on it: therefore 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 suspected or defamed of Heresy, or keeping heretical Books 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 heresy refused to abjure his Heresy, or relapsed again into it after abjuration, it gave them Authority to turn him over to the secular Court, and after sentence of Heresy passed against him, in the presence of the Sheriff of the Shire, or Mayor or Sheriffs and Bailie of the Corporation, where such Heretic was proceeded against (whom this Act enacted the Diocesan or his Commissary to summon to be personally present at the sentencing of Heretics) it enjoined these secular Officers to give assistance to the Diocesan of the same place and his Commissaries in this case, and without any further Indictment, trial or judgement at common Law (formerly used in cases of heresy 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 fear into the minds of others, to deter them from such wicked Doctrines and heretical erroneous opinions; and the said Sheriffs, Majors and Bailiffs of Counties, Cities, Burroughs and Townes, were to be attending, aiding and assisting to the Diocesans and Commissaries in such cases; which they were not bound to be before, as appears by the express words of the Act.  
4ly. It gave every Bishop and his Commissary power, to question and condemn Heretics in their Consistories, and then to deliver them over to the secular powers to be burned, which none but a Synod or Convocation (for aught appears by any Precedents) could do before. So as the main alteration wrought by this Act was, That these temporal Officers were to be ●…ending, aiding, and assisting to the Ordinaries and their Commissaries, and present at their sentence given against Heretics; and after sentence passed by them alone, without any indictment, judgement, verdict at Common Law, or Writ of the Kings, to burn 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 lawful trial by their Peers, or any legal indictment or conviction according 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 repeal, and of all other Statutes of this kind; 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 itself of burning Heretics, as is evident by the premise; though introductive of a new Law in the manner of proceeding and other precedent respect: And in this sense (
b Acts and Monuments p. 575. 576. ) Mr. Fox his words are t●●e; That hithe to, (●. till the making of 5. R. 2. & 2 H. 4. The Popish Clergy had not authority sufficient by any Politic 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 judges had power to proceed against; imprison and burn Heretics 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 respect, to condemn and burn such as they held hertics, which they had not before: Hence (
c Walsing▪ h. Hist Angl. p. 201▪ to 220. Fox Acts and Monuments. p. 564. to 582. ) the Pope sent his Letters to King Richard the second to suppress Wiccliffe and his followers, and bring them to condign punishment, and to be assistant to the Bishops herein, qui in prosecutione istius negotij noscuntur favore & AUXILIO TVAE CELSITUDINIS INDIGERE; Whereupon the King writ Letters to the University and Chancellor of Oxford, to apprehend, imprison, and convict them for their tenants, which they could not do but by this royal command, by any Ecclesiastical jurisdiction then in use.  
Fitzherbert a learned judge in his Natura Brevium (written in Henry the 8. his Reign,) fol. 269. determines thus. Note it appears by Britton in his Book, that Heretics shall be burned, and it appears by that Book, THAT THIS IS THE COMMON LAW. But Note, that the person who shall be burnt for Heresy, aught to be first convicted thereof by the Bishop, which is his Diocesan, where he abides, & abjure the same, & after if he relapse into this Heresy, or any other, & be condemned thereof in the said Diocese, than he shall be delivered to the secular power by the Clergy, to do with him as the King shall please; and than it is like the King may pardon him, if he will, or grant a Writ De Haeretico comburendo to burn him. Then reciting the ancient form of the Writ forecited, he proceeds thus: And by this Writ it appears, that a Man ought to be convicted of Heresy by the Archbishop and all the Clergy of his Province & abjured of the same, and after newly convicted & condemned by the Clergy of his province, and that in their general Council of Convocation; 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 Heresy and adjure him, & after relapse newly convict & condemn him thereof, and warn the Sheriff or other Officer to take and put him into the fire, etc. and this the Sheriff or other Officer ought to do by the Bishop's precept, and that Without any Writ to be directed to them By the King to do 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 aught 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 void, and now it is ordained by this last Statute, that he who is abjured of Heresy and after falls in relapse, and is convicted of it before the Ordinary, that yet the Ordinary ought not to commit him to the lay power to burn him, without the Kings writ, De Haeretico comburendo, first purchased thereupon, as appears by the said Act more at large.  
Sir Ed. Cook 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 Books, that he that is duly convict of Heresy, shall be burnt to death (even by the Common Law:) That the Dio●ae an hath jurisdiction of Heresy; and so it hath been put in are in all 
d Matthew Hamond An. 21. Eliz. Ho● 1579 Stow. p. ●●61.  Queen Elizabeth's Reign; and accordingly it was resolved by Fleming Chief justice; Tanfield chief Baron; Williams and Crook justices, Hil. 9 Ia●. R. in the care of Legate the Heretic, that upon a conviction before the Ordinary of Heresy, the writ De Haeretico comburendo doth lie. The Ecclesiastical judge at this day cannot commit the person that is convict of Heresy to the Sheriff, albeit, he be present, to be burnt, but must have the King's writ, De Haeretico comburendo, According to the Common Law; For now all Acts of Parliament are repealed. And the reason why Heresy is so extremely and fearfully punished is, for that, Gravius est aeternam quam temporalem ledere majestatem. The party duly convicted may recall and abjure his opinion, and thereby save his life, but a relapse is fatal. For as in case ' of a disease of the Body, after a recovery recidivation is extremely dangerous; So in case o● Heresy (a disease of the soul) a relapse is incurable. And as he who is a L●per of his body is to be removed from the society of men, lest he should infect them, y the King's Writ, De Leproso amovendo: So he that hath Lepram 
● Levit. 1●. N●…. 5. 2 2 C●…. 26, 〈…〉  animae, that is, to be convicted of Heresy, Shall be cut off, lest he should poison others, by the King's Writ, De Haeretico comburendo. But if the Heretic will not after conviction abjure, he may by force of the said Writ, be burnt without abj ration. He adds; that when an Act of Parliament is made concerning matters merely spiritual, as Heresy, yet that Act being part of the Laws of the Realm, the same shall be construed and interpreted by the judges of the Common Law, who use to confer with those that are learned in that profession; which he proves by the resolution in john 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 Apud joan. de Aton. Constit. Legit. s. 152. 154.  This is clear by the Authority of the Council at Oxford under Tho. Arundel Archbishop of Canterbury, Anno Dom. 1448. for the punishment of Heretics, and suppression of Heresies, In uberiorem fortificationem juris communis in hac parte, as the Constitutions of it determine: which likewise inform us; Quod licet inter crimen Haeresis & lesae Majestatis in legibus diversis quaedam paritas reputetur, est tamen dissimilis culpa, paenamque exigit GRAVIOREM divinam quam humanam offendere Majestatem. By which Authorities it is clear to me.  
First, that our Kings in ancient times did at first make use of Synods, and Convocations only to 
* Marsilius Patavinus Defensor Paci● pars 2. c. 9, 10, 21.  advise them what was Heresy, and Apostasy, what not, not to convict and condemn Heretics to be burnt: and that Heresy and Apostasy are offences inquirable, inditable, and triable in a criminal way at the King's suit in the King's Courts before his justices, by the ancient common Law of this Realm, and punishable after indictment and conviction, by BURNING, death, if not forfeiture of Lands, as in case of Treason against the King himself.  
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, took away this power from the judges to condemn He, reticks, giving them authority only to inquire after them & return their Inquisitions to the Ordinaries by way of information, not conviction or evidence, vesting all the power of condemning Heretics 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 judges at this day by the ancient common Law of Engl. may indict and condemn Heretics and Apostates to be burnt (the rather because the Bishop's power is abolished) cortrary to the opinion of 27. P. 8. 14. (delivered when those Laws were in force) and of Sir Edward Cook in his third Institutes, p. 40. That at this day no person can be indicted or impeached for Heresy, before any temporal judge, or other that hath temporal jurisdiction; as upon the perusal 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 Heretics and Apostates; and so at this day, any person may be indicted, impeached, condemned, before the temporal judges of the King's Courts for apparent real Heresy (contrary to the Word of God, and 4. first General Counsels) in such sort as they were and might be, before these Statutes.  
4ly. That since the repeal of these Statutes, no man upon a bare conviction of Heresy before the Ordinary, or Commissary, justly may or aught to be put to death or burnt, by the Writ De Haeretico comburendo, unless he were likewise first legally indicted and convicted by a jury in the King's Courts, as all other capital Malefactors, Felons, and Traitors 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 justice, good equity, and the Laws of the Realm, as is resolved in the Stat. of 25. H. 8 c. 14. 2ly. Because the Sheriff could not execute any man by virtue of this Writ, or without it, before the Statute of 2. H. 4. c. 5. nor after it without this Writ, unless he were actually present at the sentence, as is resolved, 2. Mariae, Brooke, Heresy, 1. Therefore this Statute and all others in pursuance of it, being totally repealed, this Writ and the proceedings on it upon a bare sentence of the Ordinary is (as I humbly conceive) merely void in Law and contrary to Magna Charta: And therefore it is considerable, whether the resolution of the judges in Legates case, forecited, be not erroneous, though seconded by Sir Edward Cook. For though the Ordinary of every Diocese both before and after these Acts might convict any person for Heresy, and excommunicate or degrade him by the common Law; yet the Sheriff could not execute him by any such convictions either without or by virtue of a Writ De Haeretico comburendo: but by power of those Acts now all repealed, as is resolved by 25. H. 8. c. 1. 4 Yet that an Heretic or Blasphemer convicted and condemned of Heresy or notorious Blasphemy by a whole national Synod or Convocation, 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, seems probable to me, since it was usual before any Statute made, by the connivance of the common Law.  
5ly. That an Heretic and Apostate legally indicted and convicted in the King's Courts before the judges for Heresy or Apostasy, and adjudged to be burnt, may at this day by the common Law be executed without such a Writ, by virtue of the judgement only, by the Sheriff (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 Heresies in particular, and what Heretics and Apostates in special 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 judges to proceed against Heretics and Apostates (who are Traitors unto God and Religion) according to the ancient Rules of the common Law, than there now is in their proceedings against Traitors to the King and Kingdom, upon the Statute of 25. E. 3. c. 2. a very good precedent (as I humbly conceive) for framing a new capital Law against Heresies and Blasphemies.  
Now the reasons which confirm me in this opinion, That all Heresies, Blasphemies, Schisms, Apostasies, Idolatries are triable and punishable in a criminal or Capital manner, only by an indictment and legal Trial 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 condemn nor execute such (unless upon extraordinary occasions in default of the Majestrat) but only the Magistrates, and people; as Deut. 13. with other precepts and precedents forecited, manifest: especially job. 31. 26. 27. 28. If I behold the Sun when it shined, or the Moon walking in brightness; or my heart hath been secretly enticed (to worship them) or my mouth hath kissed my hand: this also were an iniquity, TO BE PUNISHED BY THE JUDGE: for I should have denied the God that is above. Secondly, Because all such under the Gospel since Christ's time, were anciently punished with imprisonment, confiscation of goods, disinherison, banishment, death, only 
* See Augustine Epist 48 50. 159 to 174.  by the civil Laws, Edicts of Godly Emperors, Kings, and civil Magistrates, and by their sentences and judgements in pursuance of them; as is apparent by the premised and subsequent Laws and Histories; No Prelates, Counsels, Synods, anciently having power to pass any such civil, corporal or capital sentence against them; but the civil judges and Magistrate only. Hence 
b Adversus Albigenses l. 3. c. 15. 22. Bibliotheca Patrum Tom. 13. p. 283. 287. See Antonini Hist. part. 3. Tit. 19 c. 1▪ Sect 4.  Lucas Tudensis about 350. years since, writing of the Albigenses reputed for Heretics, records, that a judice Regionis capti sunt, Et ut digni erant flaminum ignibus traditi; confessing it to be the civil Magistrates duty, both to restrain and punish them; concluding thus. Regum & Principum est hoc ministerium, scilicet, fidei rebelles occidere, per se, vel per ministros suos. Quod nisi sollicite fecerint, rationem reddent Domino de his, quae eorum dissimulatione, vel negligentia ab impijs perpetrantur; Remunerabuntur autem, si illorum ministeriocultus fidei conservetur. Hence 
b De errore Propbanarum Re●igionum, Bibl. Patrum Tom. 4.  julius Firmicus writes thus to the Emperors Constans and Constantius; vobis sacratissimi Imperatores, ad vindicandam & puniendam Idololatriam necessitas imperatur, & hoc vobis Dei summi lege praecipitur: 3ly. Because 
c See Augustin. 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 triumphlng over Falsehood. Bernardus super Cant. Ser. 66. Gregor. lib. 1. Epist. 31. 72  all the godly Counsels, Bishops, Fathers in former ages, yea Popes themselves, have written to, and importuned Godly Emperors, Kings, Magistrates to apprehend, suppress, punish Heretics, Schismatics, Blasphemers and Apostates, informing them it was their duty to do it; to which all Orthodox Protestant Churches, Writers at this day subscribe, yea and the Papists too: From whence 
d On Rome 13. hereafter cited more largely.  Paeraeus, Dr. Willet, 
e De Judice & Norma fider, p. 72, 73, 74  Bishop Davenant, and generally all Protestant Divines, thus argue against the Popish Prelates and Clergy, who will not admit of Christian Princes and Magistrates to be the judges of Heretics, Schismatricks, etc. but only to be executioners of them, when condemned first by them for Heretics, and delivered over as such unto them to burn or punish. Every one hath the supreme jurisdiction, Power or Authority of judging, in those things wherein he hath the supreme Power of punishing, condemning, and executing Offenders, because all punishment and execution without a preceding judgement, 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 Magistrate can justly punish another for opposing, or not embracing that Faith and Religion which himself is not able and hath no jurisdiction to judge, whether it be Heresy, or Truth agreeable to God's word; it being contrary to ●ohn 7. 51. Acts 25. 15. 16. 17. the course of all Laws both Divine ● Humane: But in the business of Faith and Religion Christian Princes and Magistrates have the supreme jurisdiction, Power Authority of condemning, punishing and executing Heretics, Schismatics, Blasphemers, Apostates, and Idolarers criminally or capitally; as all ancient Fathers, Counsels, Protestant Churches 
* Marsil. Pat●w●inus Defence. Pacis pars 2. c. 9 10, 21  writers accord: Therefore they only have the proper jurisdiction and Conusance of their Crimes, and are to try them as they do other Malefactors by way of Indictment and jury only.  
4ly. Because 
f Sixfold Commentary on Rom. 13. Contr. 4. 5. 6.  Dr. Willet, 
g De ●udice & Norma Fidei p. 72. etc.  Bishop Davenant with other of our own and 
* Marfilius Patavinus Defensor: Pacis pars, 2: c 9, 10, 21  foreign Protestant Divines, accord; That the Clergies encroaching of the power of judging and condemning Heretics, dolaters, Schismatics, Apostates Blasphemers further than to excommunicate or degrade them only, and denying the Christian Magistrate power to indict, arraign, try, and condemn them criminally, to inflict pecuniary, corporal or capital censures on them, is a mere Papal encroachment and innovation; usurped 
h See Reynerus Contr. Waldenses c 8. 9 10. compared with Lucas Tudensis adversus Albigenses l. 3. c. 15. 16. 17. 18. 19 20. 21. 22.  about some three hundred and forty years since by the Pope and Popish Clergy, by the connivance of Christian Princes, to suppress the Albigenses and Waldenses, whom they feared the Civil Magistrate, who favoured them, would not condemn, burn or put to death as Heretics, it left to their Tribunals, and thereupon appointed their own special Inquisitors to proceed against them. Therefore being a mere Papal usurpation and Encroachment upon the King's Royal Prerogative, and lawful Power, it is certainly abolished for ever by the Statute of ● Eliz. c. 1. and other Acts against the Pope's usurpations.  
5ly. Because foreign Protestant States and Princes condemn no Heretics to suffer losseof Liberty, Goods, life, or banishment, but such as themselves upon trial and conviction before them, judge such, as appears by the case of 
i See Aretius Valentini Gentilis Historia, Joan Calvini libellus, Quod Hertici jure Gladij coercendi sunt. Theod. Beza. De Haereticis Capitali supplicio afficiendis, & Bellarmin, de Laicis l. 3. c. 21.  Valentinus Gentilis, Servetus and other Heretics, condemned and executed by them. Therefore our judges also doubtless aught to enjoy and exercise this jurisdiction here in England, as well as those in foreign parts; the rather, because they have legal Conusance of Heresy, and the like, in case of an Habeas Corpus or Prohibition, as our 
k See Cook justitutes part. 3. p. 41. 42.  Law-Bookes resolve; and so by like reason in case of an Indictment too; the rather, because the clauses in the very Writ 
l See here p. 55 Cook●3 ●3. Instit p. 44.  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 satisfy such who have been hitherto doubtful, or contrary minded in this point.  
And thus much for proceedings by the Common Law of England against Heretics and Apostates, which I thought fit to clear, because either not known to, or mistaken by most; and may be useful for the future. I come now to our own Statutes against Heresy and Heretics, of which very briefly, because all now repealed, and touched upon before.  
In the times of Popery there were several Acts of Parliament made against 
[m] Fox Acts and Monuments vol. 1. Edit 1640. p. 575. 576. Fuller's Argument, Cooks 3 Instit p. 40 Rot Parl. 6. Ricn. 2. n. 52.  those the Prelates and Clergy then pretended to be Heretics, to wit, john Wickliff and his followers, whom they styled Lolards, who were no Heretics at all in verity, as also against others really such, though not principally intended in those Laws.  
The first Law was only a pretended Act, fraudulently obtained by the Prelates 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 King's Commissions be made and directed to Sheriffs and other Officers, and other persons learned, upon the Bishop's certificate made in Chancery, from time to time to arrest all Lollard Preachers [whom they styled Heretics] and also their fautors, Abettors, and to hold them in arrest and strong prison till they should justify themselves according 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 bind themselves and their successors to the Prelates, more than their Ancestors had done before them.  
The next Statute against Heretics is that of 2. H. 4. ch. 15. procured as the former, which was made only upon the Petition of the Prelates and Clergy of England, who in their Petition desire, that it may be ordained 
* 2. H. 4. l 0. Parl. nu. 48.  per dictam Regiam Majestatem ex assensu Magnatum & aliorum Procerum in dicto Parliamento existentum, And the Answer is, Rex de consensu Magnatum & aliorum procerum Regni sui; without naming the Commons, as appears by the Parliament Roll; yet the Prelates cunningly foisted this clause into their written and printed Copies, (which they inserted into their Constitutions in the Council at Oxford, An. 1408. some six years after this Law, though not in the Parliament Rolls) Super quibus quidem Novitatibus, & excessibus superius recitatis, Praelati & Clerus supradicti 
* joanis de Acon Constit Legit. f. 154.  AC ETIAM COMMUNITATES DICTI REGNI in eodem Parliamento existentes, dicto Domino Regi supplicaverunt, ut sua dignaretur Regia celsitudo in dicto Parliamento providere de remedio oportuno. Wherein the Commons consent is included, who neither joined in the Petition nor consented to the Act: yet this clause continued in all our Printed Statutes, both in the Latin and English Copies, to give it the colour of an Act of Parliament, 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 there: Whence 
* Hist. Angl. An. 1401: p. 405. ypodig. Neustriae. p. 158.  Walsingham styles it a Statute, and affirms, that William Satyr 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 COMBUSTUS; though in truth he was burned before this Law passed, upon a Writ made by the King and temporal Lords, without the Commons or Prelates.  
This Statute [if I may so call it] afflicts not only imprisonment and fines upon Lollards, and such as they then deemed Heretics, but death itself, in case they abjured not their Heresy, upon a Conviction and sentence of Heresy before the Ordinary or his Commissary, to whom all Sheriff, Majors, and other Civil Officers were enjoined to be assistant, and present at their Sentences of condemnation, if required, and upon their Sentence alone, without any Writ de Haeretico comburendo, or Order from the King, they were to burn the persons condemned and not abjuring in a public place, to terrify others: as you may read in the printed Act itself, 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 inquire of such, and no Sanctuary might be granted to them, wherein the name of the Commons was used, by means of Sir john Ticketoft and others; but this, i● seems, miscarried, and was never printed or published by the Prelates, as the former was.  
The next law against Heretics is 2. H. 5. c. 7. which ratified the former Acts, prescribed an Oath to Sheriffs and other Officers, to assist and attend the Ordinaries in prosecution of Heretics, & Lollards; Added a confiscation of the lands Goods, and Estates of such as were convicted of Heresy, 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 judges of Assize and justices of Peace in their Sessions to inquire after Heretics, their fautors, maintainers, Books, Writings, Sermons, Conventicles, and to apprehend them, to transmit their inquiries to the Ordinaries or their Commissaries, to inform them, but not to be used as evidence, the Ordinaries being left to proceed according to the laws of Holy Church. This Act restrained the judges and justice's power to punish Heretics unpon Indictment by the Common Law, and made Heresy no civil, but an 
n 27. I●. 8 13 14. B●. Action Sur le case 2. 10. H. 7. 17. Dr. & Student l. 2. c 29.  ecclesiastical offence only, for the present; as some of our Law-Bookes style it.  
After this, the Statute of 25. H. 8. c. 14. repeals the Statute of 2. H. 4. for these four reasons mentioned in the Preface of it. First, because that Act doth not in any part thereof declare any certain cases of Heresy, contrary to the determination of Holy Scripture, or the Canonical Sanctions therein expressed, whereby the Kings loving and obedient Subjects might be learned to eschew the dangers and pains in the said Act specified; or to abhor and detest that foul and detestable crime of Heresy.  
2ly. Because these words, Canonical Sanctions, and such other like contained in the said Act, are so general, that the most expert and best learned man of this Realm, diligently lying in wait upon himself, cannot e●chew and avoid the penalty and dangers of the said Act, and Canonical Sanctions, if he should be examined upon such captious interrogatories, as is and hath been accustomed to be ministered by the Ordinaries of this Realm, in cases where they will suspect any person or persons of Heresy.  
3ly. For as much as it standeth not with the right order of justice or good equity that any person should be convict and put to the loss of his life, good 
NOTE  name or goods, unless it were by due accusation and witnesses, or by presentment, verdict, confession or Outlawarie, since by the Laws of the Realm for Treason committed to the peril of the Kings most royal Majesti; upon whose surety dependeth the wealth of this whole Realm, no person may or can be put to death, but by presentment, verdict, confession or process of Outlary.  
4ly. For that there be many Heresies, and pains and punishments for Heresies, declared and ordained in and by the said Canonical Sanctions, and by the Laws and Ordinances made by the Popes and Bishops of Rome, and by their Authority, for holding, doing, preaching or speaking of things contrary to the said Canonical Sanctions, Laws and Ordinances, which be but Humane, being mere repugnant and contrarious to the Prerogative of the King's imperial Crown, regal jurisdiction, Laws, Statutes, and Ordinances of this Realm; by reason whereof his people of the same, observing, maintaining, defending, and due executing of the said Laws, Statutes and Prerogative Royal, by Authority of that Act of 2. H. 4. may be brought into slander of Heresy, to their great infamy and danger and peril of their lives. Nevertheless, for as much as the most foul and detestable crime of Heresy should not go unpunished, but be utterly abhorred, detested and eradicate, nor that any Heretics should be favoured, but that they should have condign and sufficient punishment, for the repressing of Heretics & such erroneous opinions in time coming; It enacts, That the Statutes of 5. R. 2. & 2. H. 5. c. 7. for the punishment, and reformation of Heretics and Lollards, and every provision therein, not repugnant to this Act, shall stand in full strength: and that Sheriffs in their Towns, and Stewards in their Leets, Rapes, and Wapentakes shall have power to inquire of Heretics, as of common Annoyances, and to certify their inquiries to the Ordinary, in such manner as the Justices of Assize and of the Peace might do, by the Statute of 2. H. 5. c. 7. and that the Ordinaries after such presentment and indictment, proved by the Oath of two lawful witnesses at the least, and not otherwise, or by any other means, might convict, convent, arrest and apprehend such persons presented or indicted of any Heresy. And that he that happened to be lawfully convicted before the Ordinary in his open Court, and in open place, of the Heresy whereof he was accused or presented, shall abjure the same, and if he refused and renounced the same, than he should do such reasonable penance for his offence as shall be limited by the discretion of the Ordinaries. And if he refused to abjure, or after abjuration fall into relapse, and were duly accused, or presented and corvict thereof as aforesaid, that then in such cases he shall be committed to Lay power, TO BE BURNED in open places for example of others, as hath been accustomed: the King's Writ, De Heretico comburendo, first had and obtained for the same: And it likewise provides, that no manner of doing, speaking or communication, or holding against any Laws made by the Bishops of Rome, or by their Authority, for the advancement of their own worldly glory and ambition given them by humane Laws or Policies, and not by Holy Scripture, contrariant and repugnant to the Laws of this Realm, and the King's Prerogative Royal, shall be deemed, reputed, accepted or taken to be Heresy.  
After this in 31. H. 8. c. 14. 34. H. 8. c. 1. & 35. H. 8. c. 1. several Laws were made to punish certain particular points of Doctrine [commonly called the Six Articles] with death and the loss of Goods, as you may read at large in the Acts themselves▪ the last whereof somewhat mitigates and explains the former.  
These Laws proving very 
* See Mr. Fox Acts and Monuments vol. 2.  boody to the true Professors of the Gospel, thereupon the Statute of 1. Ed. 6. c. 12. repealed and utterly made void all Laws and Statutes formerly made concerning Heretics, or opinions in Religion: and so they continued repealed, during all King Edward the sixth his Reign. But Queen Mary coming to the Crown, 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 vigorous execution, to the destruction of many Godly Christians; as we may read at large in Mr. Fox his Acts and Monuments, vol. 3. But she deceasing, and Queen Elizabeth●●cceding ●●cceding; The Statute of 1. Eliz. c. 1. repealed all these Laws again▪ rev●ed by Queen Mary; and leaves Ord●… and the High Commissioners liberty to proceed against Heretics, only by Ecclesiastical Censures, with thes provisoes.  
Provided always, and be it enacted as is aforesaid, that no manner of Order, Act, or determination for any matter of Religion or cause Ecclesiastical, had or made by the Authority of this present Parliament, shall be accepted, deemed, reputed, or adjudged at any time hereafter, to be any Error, Heresy, Schism, or Schismatical opinion: any Order, Decree, Sentence, Constitution 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 Highness, your Heirs, or Successors shall hereafter by Letters Patents under the Great Seal of England, give Authority to have or execute any Jurisdiction, Power or Authority, Spiritual or Temporal, or to visi, Reform, Order or Correct any Errors, Heresies, Schisms, Abuses or Enormities, by virtue of this Act, shall not in any wise have Authority or power to order, determine, or adjudge any matter or cause to be Heresy, but only such as heretofore have been determined, ordered or adjudged to be Heresy, by the Authority of the Canonical Scriptures, or by the first 4. General Counsels, or any of them, or by any other General Counsels, wherein the same was declared Heresy, by the express and plain words of the said Canonical Scriptures, or such as hereafter shall be Ordered, judged, or determined to be Heresy by the High Court of Parliament of this Realm, with the assent of the Clergy 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 Heresy 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▪ real Heresy and Blasphemy in future times.  
But this clause of this Act is now repealed by an Act of this present Parliament, which takes away the High Commission; and so all Statutes concerning Heretics or Heresy 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 repeal of all Statutes concerning Heresy by 1 Eliz. c. 1. some real Heretics and Anabaptists were condemned and burnt for Heresy, by virtue of the Common Law of England.  
I read if 
b Fox Acts and Monuments, vol. 2. p. 315.  Fox his Acts and Monuments, that in King Henry the 8. his Reign in the year of our Lord 1535. ten Datch men, accounted for Anabaptists, were put to death in sundry places of the Realm: and that other ten repent and were saved, and two of the said Company pardoned by the King, albeit the definitive sentence was read. And well might they deserve this sentence, if our learned Martyr John Philpot, may be credited; who writes in a godly Letter to a friend of his: 
m Fox vol. 3 p. 607  That Axentius, one of the Arrian Sect, with his Adherents, was one of the first that denied the Baptism of Children; and next after him Pelagius the Heretic, and some others that were in 
n See Bernard sermo 66. sup Cant. Cant. [o] Holinshead p. 46.  St. Bernard's time; and in our days the Anabaptists, an inordinate kind 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 faggots, and abjured the Realm: but this was before these Acts repealed.  
After their repeal, in the 17. year of 
p Holinshead p. 1260 1261. Stow. p. 678. 679.  Queen Elizabeth, Anno 1575. A congregation of Anabaptists, being Dutchmen, was discovered in a House without the Bars of Aldgate LONDON: 27 of them were taken and sent to Prison: 4. of them bearing Faggots recanted their Haereticall opinions at Paul's Cross the 5th. day of May: The 21. of May, one man and two women Anabaptists, Dutch, were in the Consistory at Paul's condemned to be burnt in Smithfield; after great pains taken with them, the Women were converted, and the Man banished.  
Nine Women of them and a Man were publicly Carted and whipped by the Sheriff's Officers on the first of june, and then carried to the Water side from Newgate, and shipped and banished, never to return more into England.  
The 22. of july two Dutchmen Anabaptists were burned in Smithfield, who died with great horror roaring and yelling. And by this means England was then preserved from their infection.  

q Holinshead p. 1299. Stow. p. 685. Camden Eliz. p. 285.  Anno 1579. being 21. Eliz. Matthew Hamant for execrable Heresy and Blasphemy (not fit to repeat) against Christ and the Holy Ghost, and denying their Deity, and the use of Baptism and Sacraments in the Church: was on the 13. day of April condemned at Norwich, by the Bishop of the Diocese in his Consistory, as an Haeretick: and on the 20th. of May, burned publicly in the Castle of Norwich, his Ears being first cut off in the Market place, for horrible blasphemy against the Queen.  
[r] Anno. 25. Eliz. on the 18. day of September, one john Lewes, who named himself Abdeit, an obstinate Haereticke, denying the Godhead of Christ, 
(*) Holinshead p. 1354. Stow. p. 697.  and holding divers other damnable Heresies [much like his Predecessor Hamant] WASPE BURNED AT NORWICH.  

s Cook 3. Instit. p. 40.  Hil. 9 Jacobi one Legate was juditially convented, convicted and condemned by the Bishop of the Diocese for his Heresy, and it was resolved by the Judges of the King's 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 Burton 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 himself to be Christ and the Holy Ghost; and the Scriptures spoken of them to be meant of himself; 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 obstinate and incorrigible Haereticke and excommunicated with the great Excommunication, and adjudged by the Bishop, to be delivered over to the secular power, to be capitally punished, according to the Atrocity and heinousness of his crimes and Blasphemies; whose Articles and sentence, I have in my custody. Whether he were actually burnt, or reprived as one frantic and distracted as some esteemed him, I cannot certainly determine. All these were thus censured, and some of them put to death by the common Law, since the Statutes against Heretics, were repealed; why any scruple of putting such obstinate gross Heretics and Blasphemers to death, upon a legal Indictment and Conviction before the Judges after the ancient course of the Common Law, should now be made. I can see no colour, unless our love to, our zeal for God, Religion, be far less, far colder than our Predecessors, or those very Lordly Prelates whom we have suppressed, and our solemn Covenants, Protestations to make a thorough Reformation of all corruptions in Doctrine, Discipline, life, an engagement to us to tolerate such most execrable Heresies, Errors, and open Blasphemies which the most unreformed times persons, would by no means suffer without speedy condign corporal and capital punishments.  
I shall only add 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. Jesuits, Seminary Priests, Monks, Friars, who receive Orders by any power derived from the See of Rome, if borne within the King's allegiance, are to be indicted in the King's temporal Courts, and condemned, yea, executed as Traitors, if they do but say Mass, exercise their Priestly sanctions, or endeavour to seduce any of the King's Subjects from their Religion and Allegiance; though they do it [as they conceive] merely out of conscience and duty to God and their Ecclesiastical Superiors; upon which Statutes many of them have been executed as Traitors, and some of late by the present Parliaments special direction, when the King himself would have reprived them. The voluntary Harbourers of them, knowing them to be such, are by the Laws to be indicted and executed as Felons; and the late 
See Canter●artes Doom ●. 25. 26 27. 39 ●. ●. etc.  Archbishop's familiarity, correspondence and confederacy with Priests and Je●uites to introduce Popish Superstition, and subvert the established Protestant Religion, was charged against him by the whole House of Commons, as a Treasonable and Capital 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 Pope's Bulls or Excommunications into this Realm, or publish them here, though out of a seduced Conscience, are to be executed as Felons; by these Laws; or at least attainted in a Praemunire, to the loss 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 real and personal Estates, to the King; to pay an hundred pounds for every Mass they hear, and forfeit twenty pounds a Month for absenting themselves from Divine Service and Sermons, in some Church or Chapel, which lest e●alty, of twenty pounds a Month for absence from the public Ordinances, all Schismatics and Separatists incur by these Laws, as well as Papist. All such Recu●ants or Separatists who resuse the Oath of Allegiance and Supremacy, incur a Praemunire, are to be imprisoned, and made uncapable of any Office. The importers of Popish Books, Pictures, Relics of any kind, are subject to divers pecuniary Penalties; Recusants themselves to be confined to their Houses, disarmed, secluded from the Court, and all places of trust; disabled to practise Law or Physic and in some cases to inherit Lands, to sue any Actions, to be Executors or Administrators, and to forfeit all their goods, estates, Dowers, jointures during their natural lives; as these Statutes declare at large: And besides this, they are to be excommunicated ipso facto, and so utterly disabled to bring any action at Law; and all this in relation to their false, heretical and detestable Religion, which oft incites them to sedition, Rebellion, Treason, against the King, Kingdom, Parliament. And are all to be indicted and tried in these cases in the King's Courts only according to the Rules of the Common Law.  
These Laws are still in force and executed to the full against them now; and it was a 
u See A Necessary Introduction to the Archbishop of Canterbury's Triail p. 3. to 70. An exact Collection of all Remonstrances, etc. 1643. p. 1. 2. 3. 4, 5, 10. etc.  great complaint, yea charge against the King and his ill Council in this and former Parliaments, that they suspended or mitigated these Laws against Popish Priests and Recusants. And shall we then tolerate other dangerous Heretics, schismatics, Blasphemers and Enemies of our established Religion, yea and plead for a common toleration of them, when our Laws are so justly rigorous, and ourselves so vehement against these? God forbid.  
As for obstinate Schismatics, who wholly separate from our Churches or public Assemblies, and are no Papists, as they forfeit twelve pence for every Lord's day, and twenty pounds for every month they absent themselves from our public 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 Bail or mainprize upon conviction, until they conform themselves and repair constantly to our Churches; and if within three months after their Conviction they refuse to conform, and to repair duly to our Churches or chapels they are thereupon to take an Oath of Abjuration to depart the Kingdom in the open Quarter-Sessions or Assizes, before the Justices, within such time as shall be limited; and in case they refuse to abjure or shall not depart the Realm after such abjuration made, or return into it, or into any the King's Dominions again, without special licence 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 person who shall knowingly relieve, harbour, maintain, or keep in his house or service any such obstinate Separatist or Schismatic, who shall-refuse to repair to our Churches, or chapel's, shall after notice thereof by the Ordinary or any Justice of Peace, or the Minister, Curate or Churchwardens of the parish where such person shall then be, forfeit ten pounds for every Month, that he shall so relieve, maintain, retain or keep any such person so offending.  
Which Act alone, if now duly executed, would speedily suppress, ot quit our Church, our State of all those dangerous Anabaptists, Sectaries, and separating 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 
* Ardeant licet flammus, et ignibu● tradi●i, vel objecti bestijs animas suas ponant, non erit illa fidei Corona sed paena perfidiae, nec religionae virtutes exitus gloriosus, sed desperationis interitus. Occidi tali● potest co●oneri non potest. Gyptian' de Vnitate Ecclesiae Ine ●●●a isles et gravis culpa di, cordiae ●ec passtone purgatur, Exhi bear se non pefest Martyrem, qui sraternam non tenuit Chai●atem Ibid.  St. Cyprians Book, de Vnitate Ecclesiae, and St. Augustins' Books and Epistles against the Donatists, which would teach them to renounce their dangerous Schism and prevent the execution of this good Law against them.  
How variously Heretics themselves [with their Fautors and Followers] are to be punished by the Canon Law, to wit with excommunicution, loss of trading and commerce with others, confiscation of their goods, depriving them and their Children from all Ecclesiastical preferments, disinheriting of their Children, loss of Dower by their Wives, disability to appeal, or give testimony; absolution of their vassals from all services, Tenors, Obligations by which they are obliged to them; deprivation of all Sacraments of the Church and of Christian burial; That no Register may write any thing, nor Advocate plead for them without loss of Office and public infamy; and delivery of them, after sentence given, to the Secular Powers To be burned to Ashes: and what other punishments Apostates and Schismatics are to undergo by the Canon Law, you may read at large in Gratian: Causa 23. 24. Hostiensis Summa lib. 5. Tit. de Haereticis, Schismaticis, Apostatis, & Iterantibus Baptisma. Summa Angelica, Tit. Haereticus, Apostatia, Schisma: Summa Rosella, Tit. Apostatia, Haereticus. L●ndwood Provin. Const. l. 5. De Haereticis, Schismaticis & Apostatis [where he writes,] sunt damnandi ad mortem per seculares potestates & per eas DEBENT COMBURI VEL IGNE CREMARI, ut patet in quadam constitutione Frederici] Franciscus Zerula, his Praxis Episcopalis, pars 1. Tit. Haeretici fol. 109, etc. Alfonsus a Castro adu: Haereses, & de justa haeret: punitione. Antoniuses 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. jacobi Gretseri Prologom: in scriptores contr. sectam Waldensium c. 6. Bibl. Patrum Tom. 13. p. 290. 291. Concilium Oxoniense, Anno 1408. under Thomas Arundel, for the suppression and punishment of Heretics, apud joan. de Aton, Constitutiones Legit. f. 152. 153. 154. And in 
* See Paulus Grillandus de Haereticis & corum Paenis.  sundry other Canonists, Tit. de Haereticis et Apostatis, whose names I pretermit.  
And thus much for the punishment of Heresy, Apostasy, and obstinate Schism by corporal and capital censures in all ages, both at home and in foreign patts.  
I shall next present you with like Laws against, and punishments inflicted 
Punishments of Blasphemy.  on open Blasphemers And profane Cursers and swearers.  
Blaspemy is defined to be 
* Summa Angel. & Rosella Tit. Blasphemia.  contemptuous scoffing, or malicious speech or word uttered in dishonour, contempt, or despite of God himself, or any person of the sacred Trinity: and the more contempt, malice, despite and rancour there is in the expression or words spoken, the greater and more execrable is the Blasphemy, which crime extends even to profane Oaths, curses, and execrations, falling under the Title of Blasphemy.  
For corporal and capital punishments inflicted by Christian Princes and Magistrates against Blasphemers, and execrable Cursers and swearers, I shall trouble you only with these instances.  
The 
u Cent. 4. cap. 7. Col. 545  Century Writers record, That Constantine and other Godly Emperors in the 4. Century after Christ, did by civil edicts and punishments repress the Blasphemies of Haeretickes.  

x Authent. Col. 6. Tit. 5. & Novel. l. 2. Tit. 29. Cent. Mag. 6. c. 6. col. 444.  justinian the Emperor punished such with death and capital punishments, who swore by any Member of God, or by God's Hairs, or blasphemed God.  

y Surius Concil. Tom. 3. p. 6. Leges Wisigothorum l. 12. Tit. 3. lex v●apud Frid. ●indeb●ogum ●▪ 22●.  The 12. Council of Toledo in Spain. Can. 9 confirms the Laws published by King Eringius, whereof this was one, de Blasphematoribus sanctae Trinitatis, 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 parceptum visus fuerit rejecisse, vel quamlibet injuriarum blasphemiam in sactam dixerit Trinitatem, id est in Patrem & Filium, & Spiritum sanctum: tuncinstantia 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 inpotestatem Principis redacte manebunt, qualiter in iure eorum, cui eas potestas conferre elegerit inconvulse persistant.  
The Emperors, Charles the Great and Ludovicus Pius, promulged this Law 
[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.  against Blasphemers; z Si quis quolibet modo blasphemiam in Deum jactaverit, ab Episcopo vel comite pagi ipsius carceri usque ad satisfactionem tradatur, & publica paenitentia mulctetur, donec precibus proprii Episcopi publicem reconcilietur, Ecclesiaeque gremio canonice reddatur.  
And the Emperor Ludovicus made this more severe and capital Law against Blasphemers. 
a Ludovici Imper. Capit. Additio. 3. Tit. 52. apud Lindebrogum. p. 1164.  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 punire neglexerit, post Dei iudicium nostram indignationem incurrat.  
The Emperor Frederick the 2d. enacted this Law against Blasphemers, that their Tongues should be cut out. 
b Constit. Sicularum l. 2. 'tis 8 apud Frid. Lindebrogum. p 811.  Blasphemantes Deum & Virginem gloriosam linguae maliloquae mutilatione punimus.  
St. 
c Gaguinus l. 7. Cent. Magd. 13 c. 6. Col. 672  Lewis King of France when going out of the Palace he heard a● blasphemer filthily abusing the name of God, commanded his lips to be branded with an hot Iron.  
King 
d Bochellus, Decreta Eccles. Gal. l. 8. Tit. 13. c. 24.  Philip the 6. of France called Valois, enacted this Law against Swearers and Blasphemers; An. 1347. Volumus & ordinamus, ut ille vel illa quae Deo vel beatae Mariae virgini malidicere presumpserit, aut turpe seu vile iuramentum fecerit, pro prima vice ponatur in pilorio, inibi ab hora prima usque ad nonam permansurus; ad cuius oculos proiici valeant lutum & alias inmunditias, 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 rursus 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 contigerit, volumus quod in totum sibi lingua praescindatur, ut Deo & alteri deinceps maledicere non valeat. Ordinantes insuper, quod si aliquis praedicta mala verba audiverit▪ & incontinenti justiciae revelare noluerit, super eum possit emenda usque ad summum 60. librarum levari; Si tamen talis adeo pauper fuerit, 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 
[e] Bochellus Decreta Eccles. Gal l. 8. Tit. 13. c. 25. p. 1207.  the 9 and the Estates of Orleans. Artic. 35. An. 1585. and King Henry the 4th. of France, An. 1534. enacted these several Laws against Swearers & Blasphemers. We inhibit and defend all persons of what estate, quality and degree soever they be, to renounce, grieve, despite or blaspheme, or use any other villainous and detestable speeches against the honour of God and his holy Mother, upon pain to be condemned for the first offence at such a fine as the judge shall think fit to assess, one part whereof shall accrue to the King, the other to the fabric of the Church▪ the third ●● the enformer; and for the second, third, and fourth offence▪ ●●●●●e shall be doubled, trebled, and quadruplied, and for the ●●●● offence he shall be imprisoned eight hours, and there be liable to all the crimes, villainies and obloquys that any will cast upon him, and shall make such further amends as the judge shall arbitrate: and for the sixth offence he shall be set on the Pillory and there have his upperlip branded with an hot Iron, so as his Teeth may appear. 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 swear 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 
[f] Sairus Concil. Tom. 4. p. 634. 635.  to the greatest contempt of God's name, and of his Saints, ordained: That whosoever should openly or publicly curse God, or blaspheme the name of jesus Christ, or of the Glorious Virgin with contumelious and obscene words, if he were a public Officer or had jurisdiction, he should for the first and second offence, forfeit all the profits thereof for three Months, and for the third, be deprived of it. If a Clergy man, he was to forfeit one whole years' profits of all 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 than one: And for the third offence upon conviction, to be deprived of all his dignities and benefices, and made uncapable to retain them. But a Layman blaspheming, if he be a noble man, shall for the first offence pay 25. Ducats, and for the second offence fifty, to be bestowed on the fabric of the chief Church in the City: and for the third offence shall lose his Nobility: If an ignoble person or plebeian, he shall for the first offence be imprisoned; if he shall above twice publicly blaspheme, he shall stand for an whole day together before the Doors of the principal Church with an infamous Mitre on his head: If he shall lapse again into the same sin, he shall be condemned unto perpetual prison, or to the Galleys at the pleasure of the judge. In the Court of Conscience, he that is guilty of Blasphemy cannot be absolved with out Grievous penance. And we further ordain, that secular judges who shall not as much as in them lies punish those who are convicted of Blasphemy with just punishments, shall be subject to the same punishments as the Blasphemers themselves, as guilty of the same sin. And all that shall hear any to blaspheme are enjoined to inform against them, by this Counsels decree. 
g Holmshead p. 1299, 1354. S●ow p. 635. 697. C●●ndems Elizabeth p. 285.  Hamant and Lewes, as well for their execrable Blasphemies, as Heresies, were By the very common Law, without any Statute, condemned and burnt in Queen Elizabeth's Reign at Norwich; and no doubt Blasphemers may be indicted and punished by the common Law, with death, as well as Heretics and Apostates, for ope● execrable blasphemy.  
By the Statute of 21. lac▪ ●. 20. all profane swearers and cursers shall forfeit twelve pence for every Offence and Oath, to be levied by distress for the use of the poor; and sit in Stocks for three hours, if no distress be to be had if the Offender be above twelve years old; and to be whipped publicly if under. Too small a punishment (as some conceive) for so execrable a sin▪ By the late 
h Article. 1. 2  Articles of War 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 been so punished in our Armies for their Blasphemies; which Articles likewise punish swearing with loss of pay, and the like.  
I shall close up these Laws with some further examples of ancient, Godly, politic Laws 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 In his Works, vol 1. ●. 224. 225.  Invective against swearing.  
King 
k Waldenus in quodam s●●mone.  Henry the 5th. made a Statute for Swearers in his own Palace, that if he were a D●ke that did swear he should forfeit for every time 40. s. to the aiding of the poor 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 mean 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 forsworn, should for ever be separated from God's Congregation.  

l Hector Boetius in historia Scotorum.  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 Lodovic 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 be proclaimed throughout the Realm for a general punishment.  

m Vincentius in speculo historia● 1.  Phil. King of France whomsoever he perceived to blaspheme 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 Iac●bus Majerus ●a● ch●●n cis Flandriae  Philip Earl of Flanders made this constitution with in his Earldom, in the year of our Lord M. l. twenty-three. that he that did forswear himself should lose his life and goods.  

o In Paralip re●um mem●rabi●ium.  Maximilianus the Emperor made also a decree, that whosoever he were that was a common swearer, should for the first time lose a mark; And if he were not content with that, he should lose his head: which act he and the Nobility of the Empire, commanded to be published four times in the year, at Easter, Whitsunday, Assumption of our Lady (as they called it) and Chr●stm●s. The Law of the 
q Lex Scy●●-Iohannes ●●●mus Hist●riarum. l. 1  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 lose 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 forswear himself, the same being convict thereof, should without tarriance not only lose his head, but his goods also, which they should have that proved him perjured.  
The 
r Lex Romanorum in Lege 12. tabularum.  Romans had a Law, that all such as were found to be perjured, should be thrown down headlong from the top of a high Rock called Tarpejus.  

s Exod. 20.  Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain.  

Eccle. 23.  Let not thy mo●th be accustomed with swearing, for in it there are many faults, etc. like as a servant which is oft punished cannot be without some sore, even so whatsoever he be that sweareth and nameth God [in vain] shall not be clean purged from sin; a man that useth much swearing shall be filled with wickedness, 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 jacob] but they that fear God, eschew all such and lie not weltering in sin.  
The Council of josephus is this, that he which blasphemeth God and unreverently useth his name should be stoned unto death, and then hanged up by the space of one day, and so taken down, and buried without all manner of honour: Divers other most noble Princes made divers other most holy Laws, for the eschewing of Customable swearing and perjury. Would God that these their most Godly Acts might either be renewed among Christian men, or else some other devised for the abolishing and putting away of the most wicked and detestable custom of swearing, every Prince as he shall think most convenient for the state of his Realm●: Laws are made, and penalties appointed for divers mean things which only concern worldly matters, why then do not Christian Princess also make Laws, 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? Worldly matters may not so be esteemed, that things pertaining to the glory of God and the salvation of Christian men's souls shall be neglected; For Rulers are appointed of God, not only to look upon mundaine and worldly, but also divine and spiritual matters. And it is their duty no less to tender 
NOTE  the glory of God, and to make Acts concerning the same, then to see to the public tranquillity, ● that all things decent & comely for an honest outward Order be maintained, preserved and kept. And as they are the supreme head & chief Rulers both of the spiritualty, and temporalty, so ought they to travail no less in Spiritual then in Temporal matters. Look what enormities wickednesses, ungodly Customs, superstitious and unrighteous manners, etc. reign in Realms, all these aught to be abolished and put away by the worldly Potentates and carthly Rulers. God grant that we may see it shortly, not only in this Realm, but in the Kingdom of so many as profess Christ.  
He concludes thus.  
Let the Rulers of the Common Weal find 
〈◊〉 against swearing ●● 21, 2●6.  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 evil spoken of and blasphemed. Let them we●●h with themselves, how much God excelleth them, and how far his dignity excelleth their dignity. If any man defaceth their renown, they are punished straightways, 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 pass that his most holy, and blessed name is so universally blasphemed, yea and that freely and without punishment? Were it not think you, convenient, that the Civil Magistrates should earnestly provide, that the name of God might have his due honour, and that it might no more be abused with abominable and unlawful Oaths in their Realms, but praised and magnified, seeing that by it we obtain all our health and salvation? God by his holy spirit might vouchsafe 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 public weal, they may also entreat of this thing in their Synods, Congregations, Parliaments, Counsels, etc. That God may be glorified, and his most blessed name exalted of all Nations from the East to the West; By this means shall they not only expulse vice and make their Realms to fluorish with virtue unto the great glory of God, and the high consolation of all the faithful, but also they shall acquire and get to themselves a Crown of immortal glory for ever and ever.  
How Blasphemy and profane swearing, and cursing have been punished by the Decrees of Counsels and the Canon Law, with excommunication, penance, deprival of Christian Burial. & the like, you may read at large in Bochellus, Decreta Ecclesiae Gallicanae lib. 8. Tit. 13. throughout: Summa Angelica & Summa Rosella Tit. Blasphemia, Lyndewode, Provi. Const. lib. 1. de Officio Archipresbyteri, cap. 1. f. 40. ●. Gratian: Dist. 22. Sylvester, Tit. Blasphemia. Tho. Zerula Praxis Episcopalis Pars. 1. verbo Blasphemia f. 38. ●. pars. 2. f. 15. Antoniuses Corset Repertorium in Abbatem, Tit. Blaspemans, Hostiensis Summa lib. 5. Tit. de maledicis, fol. 460. etc. who all accord likewise, that this sin may and aught to be punished not only by the Ecclesiastical, but also by the temporal Magistrate, and that with imprisonment, confiscation of goods, fines, branding, and capital punishments, which sundry Councils and Canonists earnestly importune the temporal Magistrates to inflict upon Blasphemers. Sir Ed. Cook in his 5. Report, f. 8. 9 of the King's Ecclesiastical Law, concludes: That Blasphemy, Apostasy from Christianity, Heresies, and Schisms, are to be decided and determined by Ecclesiastical judges, according to the King's Ecclesiastical Laws of this Realm; and no doubt they may be punished by the very Common Law itself 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 Audivimus, quemadmodum de castris eduxit eum, qui Blasphemavit, lapidibus que 
[x] Bibl. P●trum Tom. 7. p. 109.  eum opprimi praecepit: Propterea indignationi et opus addidit, et legem tibi etiam experimento ipso confirmatam ostendit, ut et tu-blasphemare Deum timeres, 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 
NOTA▪  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 heresy, Apostasy, Blasphemy, Schism and such who are guilty of them, have been restrained, punished by Temporal Lewes and punishments in all ages. I shall only add these few considerations to set the greater lustre and authority upon the recited L●ws, Punishments▪ and proceedings against obstinate seducing Heretics, 〈…〉, 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 lived, out of their piety, great zeal, love to God and Christian Religion; not by such as were irreligious, profane, careless of God's worship, or of a persecuting disposition.  
2ly. That they were made at the desire and earnestrequest of the most godly, pious, Orthodox Counsels, Bishops, Ministers and zealous Christians living in the times wherein they were enacted: witness the Epistles & Decrees of the second 
z Sozomen Eccl. Hist. l. 4. c. 13 Socra●es l. 5. c. 8. 10. Surius Concil. Tom. 1. p. 483 484 617 Nicephrorus Eccl. Hist. ● 12. c. 13.  general Council of Constantinople to Theodosius the Elder, of the council of 
a Surius Concil. Tom. 1 p 434 435. Nicepho. ●●l. 9 c. 40. 41.  Ariminum to the Emperor Constantius, of the 
b Surius Tom. 1. p 616. 617.  council of afric to the Emperor Honorius Can. 25. to 61. of the c Bishops and Clergy in the third general Council of Ephesus to Gallimar King of persia, 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 See August Contr. lit. Petil l. 2. Contr. Cresconium Gram. l. 2 Epist 48. 50. 15●. to 170 Gratian Caus. ●3. q. 3. 4. Euseb. de vita Constan l. 3. c. 6●.  applauded by all, opposed and writ against by none for aught we find, as contrary to the word of God, and the Government under the Gospel, but only by the factious and seditious Donatists.  
4ly. That God's blessing on these Laws & the severe putting them in execution, was the principal means to 
e See Euse●●●● de vita Constantinil. 3 ●. 64. Nubri●… l. 2. c. 13 ●●● 1. Epist. 39 August. Epist. 48 50.  suppress, extirpate the Heresies and Schisms of the Arians, Pelagians, Manichees, 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 Ecclesiàsticall Hystoriaens evidence.  
And although it be most certain that all the Laws and punishments in the world 
f Psal. 2. Act. 4. & 5●●. 8. 4. etc. Daa. 2 4●. ●5. c. 4● 34. ●●. 14. 27. Mich. 4. 7. Lue. ●. 3●. 33.  cannot suppress the true faith and Doctrine of jesus Christ, nor hinder the prevailing progress of it, which commonly spreads fastest under the hottest persecutions; yet it is most true, that execrable Heresies, Errors, Blasphemies and Schisms contrary to God's word, may be and always have been suppressed, yea extirpated by temporal Laws and punishments in all Ages, when no other means could prevail to do it; and where such Laws are most severely executed, there Heresies, Errors, Schisms, blasphemies, either break not out at all, or are soon suppressed, and never grow Epidemical, or of long continuance.  
From all which Laws 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 Counsels Bishops, Clergymen, and with the general approbation, and desire of the best and most Zealous Christians, (with very good success to the public tranquillity, peace of the Church, and preservation of the Christian faith in purity) have by their Laws and sanctions punished with corporal, or Capital punishments in all, or most Ages and Realms where there were any Christian Emperors, Kings, States, Magistrates, all▪ Christian Princes, Magistrates, Republikes may with safe consciences and good success punish ' yea censure now, and aught 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 Counsels, Bishops, Clergymen, and with the general approbation, desire of the best and most zealous Christians, (with very good success to the settlement of the peace of the Church, and preservation of the Christian faith in purity,) have by severe Laws and sanctions punished Heretics, Apostates, seducing false Teachers, Blasphemers, and obstinate dangerous Scismatiks, with corporal or capital punishments, in all or most Ages, Realms, States where there were any Christian Emperors, Kings, States, Magistrates, as the premises manifest.  
Therefore Christian Princes, Magistrates, Republikes may doubtless with safe conscience and like good success, punish them in like manner now; yea, and aught to do it, unless they will be reputed less pious, zealous or devout than they, or less careful of the public peace and people's souls then they have been.  
And thus much for the affirmative part. I now come to Answer the chief Objections lately made in Press or Palpit to the contrary, especially Mr. Dells, 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 remain, taken almost verbatim from the Donatists and old Anabaptists.  
The first Objection is, from the 
* Augustine de Baptism. contr. Donatum l 4. Contr. Literas. Petil. l. 2 c 90. Contr Cresconium Gram. l 2. c. 3. 4▪  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 Wheat, before the Harvest, the houshoulder said, Nay; lest whiles ye gather up the Tares, ye root up also the Wheat with them: Let both grow together Until the Harvest, and in the time of Harvest, I will say to the Reapers, gather you first the Tares together, and bind them in bundles to burn them, but gather the Wheat into my Barn: Which Harvest Christ interprets to be the end of the World, and the Reapers to be the Angels, v. 39 Whence they infer, that Heretics, Schismatics, false Teachers and Blasphemers being Tares, must be let alone to grow among the Wheat, and not pulled up nor rooted out by the Magistrate, till the Harvest at the end of the World; and then only to be gathered by the Angels into bundles, and ●●st into Hell fire, but notto be burnt or punished here by the civil Powers. So the 
* Lucas Ohander Enchirid Contr. cum Anabaptistis. c. 9 q 4. p. 220  Donatists and 
* Lucas Ohander Enchirid Contr. cum Anabaptistis. c. 9 q 4. p. 220  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 show, there shall not be a total separation of all the Tares from the Wheat, all the sheep from the Goats, all the Reprobate from the elect, all the Children of the wicked & the Devil, from the Children of the Kingdom, till the day of judgement at the end of the World; as is undeniable by Christ's own 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. jude 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 total separation of all wicked men from the good, of all Tares and Children of the Devil, from the Wheat and children of the Kingdom in this world; nor gather 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 Heretics, schismatics, false Teachers, Apostates, Idolaters, and execrable Blasphemers in the Church, and not punish, extirpate, burn or cut them down with the sword of justice, till the general day of judgement at the end of the World.  
If this Argument hold good, mark then the necessary absurd consequenses which will likewise follow from it. First, that no Traitor, Murderer, Robber, Thief, Sodomite, nor heinous Malefactor whatsoever, must be once meddled with, punished, or put to death by the Magistrate in this world, but all tolerated and let alone till the end of the World, and reserved only to God's judgement, and eternal punishments in Hell; because the Tares here 
* See Chrisostom Theephila●t. Hyero nimu●, Cyprian, Augustine, Beza Luther Bu●er Marlorat. Mr. rutherford's, due right of Presbyteryes p. 359. 360. Belarmin lib. 3. De. Laicis c. 22. Pamelius in Epist. 52. Cyprian Aunot 78.  are all the Children of the Devil, and wicked one of whatsoever kind (not Heretics, Schismatics, Apostates false Teachers and Blasphemers only) as is clear by v. 38. 39 40. 41. And if no Tares must be pulled up, no offenders whatsoever punishedby Kings and civil Magistrates till the world's end, then what will become of the Magistrates Office, power, of humane society itself, of all States, Republikes which cannot possibly subsist, when all capital offenders of all sorts must be left unpunished, unrestiained. If this be our opposites real position let them speak it out in plain 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, Schoolmasters their Scholars, Superior military Officers, or a Council of War, their Inferior Soldiers (which I hope they do, or should do in all Armies,) but they must be let alone till the day of Doom, or the world's end without punishment; and then what will become of all Families, Schools, Armies: yea what Monsters of impiety would Children, Servants, Soldiers prove in a very few years' space?  
3ly Then it will necessarily follow, that the Objectors of the Separation have 
x See Cyprian Epist. l 4. Epist. 2.  no ground at all to separate from us, because some Tares grow in our Churches, and we have mixed Congregations & Communions, the things they so much declaim against; and must be really guilty of obstinate Schism: for if the Tares and Wheat must grow together till the Harvest, and not be separated till the end of the world, and that by the Angels, then why or how can they separate themselves from our public 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, Troops, Regiments, who must all consist wholly of visible Saints and Children of the Kingdom? If both must and will grow together till the Harvest, why do they not permit them to grow together in their Conventicles, where I fear more 
Object.  T●●●● do grow and are ●own then in our public 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 
ANSWER.  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 Wheat, and the Children of the wicked intermixed together with the Children of the Kingdom; Now if you take the world here in opposition or contradistinction to the church, than there can be nothing but Tares in it, and no Wheat nor children of the Kingdom, which grow only in the church, not in the world as distinct from it. Therefore this evasion will not avoid the objection, nor justify their separation, no more than the Donatists of old, as Augustine proves at large against Cresconius, the Donatist, out of Cyprian and others; concluding thus. 
* Contr. Cresc●●ium l. 2. c. 34, 35, 36, 37. 38.  Si videntur in Ecclesia esse zizania, non tamen impediri debet, aut fides, 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 & labour capiamus. Apostolus in Epistola sua dicit, In domo autem 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 been, and ever will be in the most pure and perfectly reformed churches, chaff and Tares, as well as Wheat; Goats, as well as Sheep; yea, more children of the wicked one, than children of the Kingdom, and they neither can nor shall be totally severed till the Harvest at the world's end; wherefore your separation from our parochial churches, because they are mixed, and are not all real and visible Saints but have some Tares among them, is point blank against your own argument from this parable, and to the text itself.  
3ly. If your separation from our churches, because there are Tares growing in them with the Wheat, and your casting out from your separate congregations, ●uch as you deem Tares and Goats, be justifiable, than the civil Magistrate may and must, by the same reason, punish, banish, root, & cast such out of their christian Republiks'; there being no ground why the Magistrate should admit such to grow together with the wheat in the field of the christian State or church, when as the Ecclesiastical Officers ought not to suffer them in their particular churches; so as this Parable contradicts your own practice of separation, and this your objection from it, against the civil Magistrates power.  
2ly. To answer more particularly: the Objectors may with better probability ague hence, that Husbandmen must not weed their corn nor pluck up the Tares that grow together with it before the Harvest corn (which would be strange 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, lest they should pluck up the wheat together with them; as conclude hence, that Heretics, Schismatics, Idolaters, Blasphemers and the like, are to be tolerated, and not punished, nor rooted out by the civil Magistrate, but let to grow until the end of the world when the general Harvest comes. First, because the Tares here spoken off, are all sorts of wicked men whatsoever, and all Children of the Devil living in the world collectively considered; not such or such particular pestilent Heretics, Schismatics, false Teachers, Apostates, or Blasphemers, who are more mischievous and notoriously obnoxious than 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 judgement.  
Ergo no pestilent seducing Heretics, Schismatics, false-teachers, or execrable Blasphemers are to be punished and rooted out by the Christian Magistrates now, but must all be left unpunished till then, though they do never so much present mischief.  
Thirdly the Servants here, that would have gathered up those Tares before the Harvest, were not the civil Magistrates, but rather the Ministers of the Gospel, who have no power to root them up with civil censures, and capital punishments, but only by the word of God: so as the Argument hence can be no other than this, if truly propounded. Ministers of the Gospel must suffet the Tares and wheat to grow together till the Harvest, because they have no power to root them out by civil punishments.  
Ergo Magistrates and Christian Princes, who by God's appointment have the sword and Sickle of justice in their hands, must also suffer them to grow until the Harvest at the world's end, and not root any of them out, or cut them down till then.  
Fourthly there is a double Harvest and cutting down of Tares; First, a particular Harvest here; and that is when men's 
h Rev. 14. 15 16 joel. 3. 13. Gen. 15. 16 jer. 24. 2, 3, 8, 9 10 Nah 3. 12  sins are ripe and grown to maturity, crying out for the Magistrates sword, and sickle of justice to root up and cut them down. And in this Harvest the christian Magistrates are, and aught to be the reapers, in cutting them off with corporal and capital punishments. Secondly a general harvest at the last day, when all the Tares and Reprobates shall be cut down and gathered together, and thrown into hell fire for all eternity; and in this harvest, 
i Math. 13. 39 41. 49. c. 24 31.  the Angels only are the reappers not the civil Magistrates, which harvest only is here intended: So as the argument hence must be only this.  
God doth not cut down, gather nor bundle up together, nor cast into hell fire for all eternity by his Angels, all the Tares and wicked men in the world, till the general harvest and judgement day at the world's end. Ergo Magistrates must not cut down or r●ot out any particular Tares: nor any seducing pestilent Heretics, Schismatics, Apostates, Blasphemers, Idolaters, Malefactors by corporal punishments here in this life.  
Fifthly the reason here given for this letting the Tares alone, lest whiles ye gather the 
* See Pamelius Annotat▪ in Epist. 52. Cyprian 1. Annot 78. p: 63  tares, ye 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 
See Calum Mulorat, Bucer and Luther in Locum.  up the wheat too. This rule holds good both in Husbandry, policy, and Divinity. Men will not weed their corn 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 fear the weeds should spoil or overgrow the wheat. The argument then deduced from hence can be at most, but this  
Magistrates must suffer the Tares of Heresies, Schisms, and Blasphemies to grow together with the wheat, only where they cannot root them out without 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 follows; Ergo they ought now to root them out, for fear the Tares should corrupt the wheat, or turn it into Tares too, as 
* Annot. in Epist. 52. Cyprian Annot. 78.  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 john Goodwin, 
Object. 2●  in his Theomachia, & 
k See the Reply of two of the Brethren to A. S. p. 60.  others in print, and Master Hugh Peter 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 eclipse the Authority of the Christian Magistrate in suppressing Heresies, false Doctrines, Schisms, by imprisonment, banishment, Interdictions, Fines, or any such heterogericall means, (as they style them) I shall recite and answer at large.  
The Apostles being brought before the Council for filling jerusalem with their Doctrine contrary to the Counsels strict command, not to teach in Christ's name, Peter thereupon replied; We ought to obey God rather than Man, etc. when they heard this they were cut to the heart, and took counsel TO SLAY THEM. Then stood there up in the council, a Pharesee named Gamaliell, a Doctor of Law, had in reputation among all the people, and commanded to put the Apostles forth a little space; and said unto them; Ye men: of Israel, take heed to yourselves, what ye intent to do as touching these men, (mark his reasons and examples whereon our Antagonists rely.) For before these days rose up Theudas, boasting himself to be some body; to whom a number of men about four hundred joined themselves; WHO WAS SLAIN, and, AS MANY AS BELIEVED HIM WERE SCATTERED and brought to nought: After this man rose up judas of Galilee in the days of the taxing, and drew away many people after him: HE ALSO PERISHED. & ALL, even as many as obeyed him WERE DISPERSED. And now I say unto you REFRAIN FROM THESE MEN, AND LET THEM ALONE; for if this counsel or work be 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 Mr. john goodwin's Theomachia. p. 11. 37. & Mr. Peter in sundry Sermons.  opposites conclude; That Christian Magistrates ought to forbear the oppression, suppression and restraint not only of such persons, Doctrines, ways which men have any reasonable cause at all to think, or judge, that they may be from God; but even the suppression and restraint of Heresies, Errors, Blasphemies, etc. by imprisonment, Banishment, finings, and the like: and that ordinarily the smiting of the Shepherd 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, Schisms, Blasphemies, Heretics, and Seducers, by the civil Magistrate.  
To which I answer, that this Text, which the Anabaptists make use of to the 
Answer.  same purpose as the objectors, warrants neither of these conclusions. For first, I might quarrel 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 styles him, though he highly magnifies him afterwards) yea, of one who believed not in Christ, and doubted whether his counsel, work, and way were of God or not, as is evident by Vers. 38, 39 and so no part of canonical Scripture though recorded in it, no more than Rabshekah his blasphemies and railing speeches, 2 Kings 28. 17, etc. 2 Chron. 32. 9 to 21. or the High Priests and Jews false testimonies and invectives against Christ, Paul, and the other Apostles, Mat. 11. 9 c. 12. 24. c. 26. 60. 61. etc. 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 Paul's life, Acts 21. 31. 32, etc. c. 22. 12. to 32. c. 27. 42. 43. yet it is no canonical Scripture nor solid ground to raise any divine argument from, especially to control the express commands of God, and the undubitable canonical 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 than most of our Independent Ministers have in their flock;) But what became of him? was he permitted to go on in his schism and seducement? No, for he was slain, as the Text expresseth: And was the smiting of this false shepherd, or head, the gathering together or multiplication of his flock, as Mr. john Goodwin observes from hence? No such matter, for the text is express▪ That all, as many as believed him, were scattered & brought to nought. 
* Antiq. Judaeorum, l. 20▪ c. 4.  josephus, 
* Eccles. Hist. l. 2. c. ●●. ● Meredith Hammer ● Chr●●●logy.  Eusebius, and others from them relate, that this Theudas was a Sorcerer, who styled himself a Prophet (or Newlight) making his followers believe, that the river jordan would divide itself at his command: but he was met with and encountered with a great force at unawares, by Fadus, Lieutenant of judea, 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● suppress. What then must be the natural inference hence, but this?  
Theudas the false Prophet, who had raised four hundred followers, was slain by the hand of Justice, and all that believed him were scattered & brought to nought, by Fadus Lieutenant of Judea, and his forces.  
Ergo, Heretics, false seducing Prophets, obstinate Schismatics, and Blasphemers, must be tolerated, and their congregations freely permitted, but not suppressed, dispersed by the christian Magistrate, nor punished with any corporal or capital punishments. Whereas the quite contrary follows from it.  
The second instance is that of judas of Galilee, who role up in arms against King Herod, and made an open rebellion, wasting the country with fire and sword, as 
m Antiq. I●daeorum, ●●. 〈…〉 c. 12.  josephus 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 infers point blank against his Text) but dispersed by the Roman forces. So, that Egyptian Sorcerer, who styled himself a Prophet, and drew 4000 men after him into the Wilderness, Acts 21. 38. had like success. 
* De bello judaico, l. 2. c 12▪ Eccl. Hist. li. 2. c. 22.  josephus and * Eusebius write, that he drew at least 30000 after him to Mount Oliver, intending to surprise Jerusalem and exercise tyranny in it, both upon the Roman watch and the inhabitants; who thereupon was * encountered 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 arms seditiously against Authority, are sure to perish, & all that obey them shall be slain or dispersed by their Prince's forces at the last, as judas and his confederates were.  
Ergo, Rebels, Murderers, as well as Heretics, Schismatics, and Blasphemers, must be let alone and not suppressed, punished with corporal or capital punishments; or if they be, it will gather them together, and multiply them ordinarily, not disperse and bring them to nought.  
This is gamaliel's, Mr. goodwin's and Mr. Peter's new mysterious Logic and Divinity, from this instance, and example in this text.  
Thirdly I answer, that Gamaliels' conclusion, And now I say unto you, forbear 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 ways warrant the opposite conclusion from it. The first of them is this; For if this counsel or work be of man, it will come to nought; to wit, of itself, without slaying the Apostles; for that must be the meaning. But this is no solid reason even in point of Divinity and civil Policy, as will appear by these ensuing instances. Job 8. 22. The dwelling-place of the wicked shall come to nought: will it therefore necessarily follow thence, Ergo, The civil Magistrate ought not with good King David, Early to destroy all the wicked of the land, and cut off all evil 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 josiah did very ill, In breaking down the Altar and high places that were at Bethel, which jeroboam the son of Ne●at, who made Israel to sin, 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 ALL THE PRIESTS OF THE HIGH PLACES that were there UPON THE ALTARS, and burning men's bones upon them (for which he is for ever chronicled as a pattern of zeal and imitation to posterity) 2 Kings 13. 8. to 21. If this new Policy & Divinity had been known to the godly Kings and Prophets in the Old Testament, not one Idolater must have been put to death, according 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 carnal 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. Peter's hath oft openly protested in the Pulpit) then under the best Presbyterian government or Governor 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 jerusalem, Nehem. 5. 7. to 19 Will it thence follow? Ergo, Nehemiah and God's people did ill, in setting a watch, in arming themselves and fight 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 Rebellion, and forbear 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 itself, when the whole house or City is consumed? Doubtless no. gamaliel's atgument therefore, 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, Schismatics, 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 suppress them. Secondly, because they may spread very far, do 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, because the letting of them alone will breed much disturbance and schism for the present, discontent the most pious, zealous, religious; yea, bring judgements on the Churches, States, Magistrates, people, that permit them, which a timely suppression & execution of justice on them might prevent, as I have proved in the premises. Fourthly, it is a received Maxim, both in Politics, Ethics, and 
● 〈…〉 ob●●● sero medicina paratur, Cum mala per ●ongas invaluere moras. Ovid. De R●● amo●●●.  Physics, 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 than Gamaliel, Prov. 13. 24. He that spareth his rod hateth his son; but he that loveth him chastiseth him BETIMES; yea David would EARLY destroy all the wicked of the land, Psal. 101. 8. and the reason is rendered, Eccles. 8. 11. Because sentence against an evil work is not executed SPEEDILY, therefore the hearts of the sons of men is fully set in them to do evil. The longer evils and evil 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 EXECUTED 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. Peter's, had been of this good Kings, or of David's & Solomon's Privy Counsel, or Clerks of their convocations, or Burgesses in their Parliaments, we should never have heard of such precepts, Laws & Texts as these, against Idolaters, and other Malefactors, but Gamaliels absurd Counsel; Forbear these men and let them alone, must have controlled their more sacred and sage advices. If Gamaliel, Mr. Goodwin or Mr. Peter should advise gardiner's, or Husbandmen, not to pluck up the weeds in their Gardens and cornefields whiles they are green and young, but to let them alone till they whither of themselves: or counsel sick men, when their diseases are but breeding or creeping upon them, not to take Physic to prevent or remove them, but to forbear 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 entered the folds, but to let them alone till they had filled their bellieson their flocks, & then they would depart of themselves: they would certainly deride, reject them as most absurd impolitic Doctors, Physicians, Shepherds, rather to be hissed at, then followed. The case of tollerating and letting alone Heretics, schismatics, false Teachers, Blasphemers, is just the same, who are as bad, nay worse than any weeds, Pests, sicknesses 
p 2 Tim. 2. 17  Cancers, Wolves, and therefore not to be tolerated or let alone, but speedily suppressed. Hence St. john who was a better Doctor than either Gamaliel; Mr. Goodwin, or Mr. Peter's, commanded Christians, not so much as to receive false Teachers into their houses, nor yet bid them good speed, 2. John 10. And Paul himself, Gal. 2. 4. 5. when false brethren came to spy out his 
NOTA▪  liberty in Christ, & bring him and others into bondage, writes thus of himself and them. To whom we gave place by subjection NO NOT FOR AN ●OVRE, that the truth of the Gospel MIGHT CONTINVE WITH YOU which else would have been soon corrupted. And v. 11. 12. 13. 14. when Peter came to Antioch, and separated himself 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 Heretics to Titus himself. Tit. 3. 10. A man that is an HERETIC AFTER THE FIRST AND SECOND ADMONITION, REJECT: etc. He must no● be forborn and let alone, till he perish and come to nought of himself, but convicted and cast out presently after a first and second Admonition, at furthest. Wherefore Gamaliels reason and advise with reference to Heretics, Idolaters, Schismatics, Seducers, and Blasphemers, (to which our opposites apply it,) is certainly most absurd in point of Divinity, of Policy, and not worthy so grave a Doctor of the Chair. His second reason is not much better than it, if seriously considered, as applied to known Heretics, false-Teachers, Schismatics, 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 forbear to punish Idolaters, Heretics, false Teachers, obstinate Schismatics 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 persuaded in their consciences that any Doctrine, way or counsel is of God himself, or have sufficient grounds to incline their consciences to believe that such persons, Doctrines, ways are, or most probably may be of God, there it is safest to forbear the oppression or suppression of them, if it may stand with public peace and safety; and this advice will warrant as much: But when there is no such certain or fair probability, but a clear conviction, that such Persons, Doctrines, ways, Schisms 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 Temporal Magistrate ought to proceed to corporal, and in some cases, to capital punishments.  
And this I shall clear from the Text itself beyond contradiction: This Council, whereof Gamaliel was a Member, being cut to the heart with Peter's Speech, took Counsel to slay the Apostles, as obstinate Heretics and Schismatics. Gamaliel doubting, and not being resolved that they were such, dissuaded them from it upon this ground, because their way and Counsel (in respect 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 happily be found to be fighters against God▪ whereas if he had deemed them absolute Heretics, Schismatics, and had not heard or seen their extraordinaty Miracles, he would have readily consented with the rest to put them to death; and not advised them, to refrain from them and let them alone. Therefore the application of this advice to undoubted Heretics, Idolaters, false-Teachers, Schismatics, and Blasphemers (who never wrought such extraordinary Miracles, as Gamaliel and the Counsel saw and knew the Apostles did:) is neither consonant to Gamaliels' reason nor advise.  
Finally, it is observable, that though upon Gamaliels advise the Council spared the Apostles lives, and set them free; yet they left them not altogether alone, or unpunished. For first, they did publicly beat them, v. 40. a corporal punishment. 2ly. They laid a strict command upon them, that they should not [after that] speak in the name of jesus, v. 40. Therefore there is direct warrant from this very Text, to restrain such as we repute Herericks, and false Teachers from preaching and private meetings, and to punish them with corporal punishments, though we doubt and conceive that happily they may be right in some things. Wherefore, this Text is so far from aiding, that it utterly refutes and confounds the Objectors.  
The 3. Objection is this, in Esay 11. 9 God hath said concerning his Kingdom: 
OBJECT: ●  
q Mr: D●●l, Right Reformation p: 22, 25  There shall be none to kill or hurt in all my holy Mountain: And again Isay 60. 18. Violence shall no more be heard in thy Streets, wasting nor destruction within thy borders: Ergo the Temporal Christian Magistrate must use no outward force, nor imprison, kill, banish Heretics, Blasphemers, or obstinate Schismatics.  
I answer, that this is a strange Independent Argument [borrowed from the 
ANSWER:  
r Luca● Osiander Enchirid Contro. cum Anabaptistis ●. 9 qu. 3. Argument 7.  Anabaptists] no ways waranted by the objected texts, here miserably perverted. For in the first of them; Isay 11. 7. to 11. there is a Prophecy, that the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lion, and the suckling together, and a little child shall lead them: and the cow and the Bear shall feed together, and the Lion shall eat straw like the Ox, and the sucking child shall play upon the hole of the Asp, and the weaned child shall put his hand upon the Cockatrice den: They (to wit, the Wolf, Leopard, young Lion, Bear, Asp, Cockatrice, all hurtful and ravenous Creatures) shall not hurt nor destroy in all my holy Mountain. Which is again repeated, Isay 65. 25. Now who are meant by these hurtful 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, Lions, Bears, Asps, and Cockatrices meant in the Text; let him then speak it out plainly, and prove it from the Text, which no ways warrants such an anabaptistical or anarchical Interpretation, both scandalous and destructive to christian Magistracy, and directly contrary to Isay 49. 23. And Kings shall he thy nursing Fathers, and Queens thy nursing Mothers. But if it be intended only of persecuting Saul's converted into Paul's; of men of Wolvish, aspish, cruel & ravenous dispositions, like to these destructive or poisonous creatures, converted and quite transformed from their natural dispositions by the power of Christ, and of the great peace and amity that shall be between all sorts of men of contrary humours and tempers, (when converted and brought into Christ's holy Mountain,) as all Expositors generally accord; than it is nothing to purpose, and miserably perverted by Mr. del, the form of whose argument must then be this.  
Men who before their conversion were as contrary to Christ's Sheep, Lamb's Oxen and little Children, as the Wolf is to the Lamb, the Leopard to the Kid, the young Lion to the Calf, the Bear to the Cow, the Lion to the Ox, the Asp and Cockatrice to the little Child that plays upon its hole shall after their conversion lie down, feed, and converse together without hurting or destroying one another, and live in a blessed sweet peace and unity together under the Gospel.  
Ergo, Christian Princes, States, Magistrates under the Gospel, must not restrain, imprison, banish, hurt, destroy, nor put to death notorious Heretics, Seducers, Blasphemers, schismatics, Apostates, as bad as Wolves, Asps, etc.  
Ridiculous Logic and Nonsense Divinity. But whom shall not these hurt nor destroy in all Gods holy Mountain? the Lambs, Kids, and little Children of jesus Christ, not Lions, Bears, Asps, Cockatrices, wolves, (such as Heretics are), 
* See Bellarmin De Laicis l. 3. c. 22  here put in contradistinction to them: Ergo Christian Magistrates must not hurt, banish or destroy damnable obstinate Heretics, Seducers, Blasphemers, Schismatics, etc. is as strange an inconsequent as the former; yet this is all Mr. del can truly infer from the genuine meaning of these words. I shall only add, that this parabolical Text saith, the Wolves, Lions, Leopards, Bears, Asps, Cockatrices shall not hurt Christ's Lambs, Sucklins, and little Children, in all his holy Mountain; but he adds not on the contrary, that if they come, as such, to hurt and destroy his flock (as Heretics, false-Teachers, Schismatics, and Blasphemers do) that then the Shepherds and Civil Pastors of Christ's Lambs, Sheep's, may by no means 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 Gospel, and of that sweet, peace and amity that shall be between all converted members of Christ's Kingdom 
* See Cyprian de unitate Ecclesiae.  one towards another, that they shall all feed, eat, and lie down together one with another, and not hurt nor destroy in all Gods Holy Mountain: then how comes it to pass, that the Objector and those he frequently styles, the faithful, the Spiritual people, the Saints, the Anointed ones, etc. do not come to this Mountain, the Church, but separate themselves from our Congregations, and will not lie down, feed, play, eat nor pray together with those they deem Wolves, Lions, Leopards, Asps and Cockatrices, contrary to this prophecy, to the great disturbance of Christ's Kingdom? yea why do they all generally betake themselves to the Wars, to kill, hurt, and destroy in all the holy Mountain? contrary to the very letter of this Text, and Isay 2. 3. 4. parallel with it. Nation shall not lift up sword against Nation, neither shall they learn War any more, etc. 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 Right Reformation, p. 28. & Epistle Dedicatory.  separate assemblings of the Saints both publicly, and privately as occasion serves, etc. directly contrary to this prophecy, and persuade his Armedsaints no more to destroy, hurt, or kill Cavaliers, much less any godly Ministers, (whom some of them have threatened, hurt & thrust out of their Pulpits) unless they will likewise permit the Christian Magistrate to hurt and destroy obstinate seducing Heretics, schismatics, false Teachers, Blasphemers, notwithstanding this objected Text.  
As for the Second quotation, Isay 60. 18 Violence shall no more be heard in thee, etc. I answer, it is meant of the Church Triumphant, not Militant; as is clear by the three next verses, compared with Rev. 21. and 22. parallel to this Chapter, job. 3. 17. 18. 19 and Reu-14. 13. And if so, than the Argument hence, truly Stated, stands thus.  
There shall be 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, Magistrates, may not make Laws to punish, suppress incorrigible Heretics, Seducers, schismatics and Blasphemers in the Church militant here on earth.  
But grant it meant of the Church Militant under the Gospel: Is the punishment of men with temporal or capital punishments for their damnable Heresies, Errors, Schisms, Blasphemies, Idolatries, violence? or ever so called reputed in Scripture phrase? which useth it only, for 
s 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. jer. 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.  Tyranny, Oppression, and Rapine: or is it not rather justice, and 
t Deutr. 33. 21. Prov. 8. 15. jer. 31. 30. c. 17. Psal. 106 30. 2. Sam 8. 15. compared with Psal. 101. 8▪  executing justice and judgement, in all Scripture language? Is the confiscation of the goods, imprisonment, banishment, or putting to death (in some cases) of the persons of such, any wasting or destruction, intended in this Text? If so, let Mr. del aver 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 confess his error in thus wier-drawing and wilfully perverting Scripture in so shameful a manner, before so judicious an Auditory as those to whom he preached, and that upon a Fast day unfit for strife and debate, as this very Prophet will inform him, Isay 58. 4. 5. and for such new Logic 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 Heretics, Schismatics, Seducers, Blaspemers, (yea Traitors, Murderers, Felons, by like consequence) must not be corporally nor capitally proceeded against, but let alone without any molestation by the Christian Magistrate, and the Parliament must by no means make any Laws to restrain them now.  
Can any man but admire that such strange Logic and Theology, so purely Independent, should dare fly abroad in print to gull poor silly people, and be so confidently averred, to be 
u Mr. Dells Epistle Dedicatory.  the Lords voice, the truth of Christ, the mind of God, etc. as Mr. del asserts.  
The 4th. Objection from Scripture, is this, which seems more co●lerable, 
Object. 4  but is no more substantial than the former, 
x Mr. Dells Right Reformation p 25.  Christ never used the power of the world, but did all by the power of the word. Neither did Christ command his Disciples to use any such outward power, but he sent his Desciples to preach, and bid them, say, into what house soever they entered, Peace be 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 witness against them, that they had been there, according to the will of Christ and the Father, and offered them mercy and Salvation, which they refused. And this is all that the Ministers of the Gospel can do to any that refuse their Doctrine, and not to go to the secular Magistrate to ask power to punish them, or imprison them, or sell their goods, as now is practised in some parts of the Kingdom, EVEN UPON THE SAINTS: And if men be wicked, is it not misery enough for them to refuse eternoll life, except also they inflict on them temporal 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 
* Se●●● Excellent answer to his cavil in St. Augustine Epist 48 50▪ ●● the Donatists who ●●st made it.  doth it not call upon the secular power, and terrefies the world with both deaths? Surely Christ and the word approve not these ways. For Math. 18. Christ sets no other punishment on them that would not hear the Church, then that he should be reckoned as an Heathen. And Paul, Titus 3. teacheth us, after once and 
Answer.  twice admonition, to avoid an Heretic, but not to imprison him, or kill him, or banish him: And again, those that do these things shall not inherit the Kingdom of God: And again, he that beleiveth not shall be damned: but not one word of outward or corporal punishment in all the Gospel.  
I answer, that here is a hotchpotch of many Arguments, and Scriptures jumbled together, (commonly objected by the 
c August. Epist 48 50. Contr. Lib. Pugilist Contr. Cresconium, Gram.  Donatists, and 
d Bul●●●●●● Contr. Anabaptist. O●●nder 〈…〉. Cont Cum An●b●●● qu▪ 3. ●. c 9  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 
Object. 1. ●  were executed by it. Ergo, Kings and temporal Magistrates must not punish Heretics, Seducers, Blasphemers, obstinante Heretics, nor use external force in matters of Religion. This was the Argument of the Donatists, largely answered by St. Augustine in his 48. & 50. Epistles, from whom Mr. del transcribes it.  
I answer, First, that Christ in the Old Testament, did make use of the power 
Answer.  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 horns (who are ten Kings,) to punish, burn and destroy the whore of Babylon, under the New-Testament, Rev. 17. 16. Besides, the Scripture is express, that Christ is the Head of all principality and Power. Col. 2. 10. that the powers which are are ordained 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 
* De consideratione ad Eugenium lib. 4.  Bernard to Pope EUGENIUS: Vterque ergo Ecclesiae, & spiritalis scilicet gladius & materialis; said is quidem pro Ecclesia, 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 expressly resolve, that Kings are Gods Deputies and Instruments by which he acts, rules, judgeth, protects, his own people, but suppresseth his enemies and evil doers, and seems monstrous unto me. 2ly. If the objector intends; that Christ whiles he was on earth, in the flesh, did not make use of the civil Magistrates power, but only of the word to convert men from judaism and Paganism to embrace the Gospel: 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 suppress or punish Heresies, Heretics, Seducers, Blasphemers, or obstinate▪ Schismatics? certainly no: For than I may argue in like manner: Christ didnot make use of their power while on earth, to punish any Murderer, Traitor, Adulterer, Drunkard, Swearer, Thie●e, etc. Ergo no Minister nor Christian may now use them for such ends. Yea, than I may further argue, Christ did not make use of any Soldiers, Captains, or Colonels, to preach the Gospel, 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 Soldiers, Captains, Col. now, who yet run up into our Pulpits, preach their own errors in private corners, yea dip or rebaptise in Rivers every where. If Mr. del deny not, but grant this last conclusion: I fear most of his Saints and anointed ones for whom he pleads, will renounce or cashier him; If he deny it, he must by the selfsame reason deny his own objection.  
Thirdly, the Kings and supreme secular powers of the world; in Christ's time 
* See Augu●● Epist. ●3. 50.  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 judah and Magistrates were truly pious before Christ's 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; joshua, David, Solomon, Hezekiah, Nehemiah, Cyrus, with others heretofore: yea of Nebuchadnezars' power to make laws to punish blasphemy, after his conversion Dan. 3. 29. who formerly enacted laws 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 constancy and sufferings in God's 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 maintain. Ergo, we ought not to make use of these books now for this purpose, as some of our 
* See Mr. Edward's Gangraenaes', and Mr. Baillier Anabaptism ch. 1. 2▪ 3. 4.  Sectaries now and Anabaptists heretofore have taught. Fifthly, Christ's 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. del 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 Gospel have no power to punish Heretics, Schismatics, 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 outward 
Object. ●  power, but commanded them to preach: Ergo, they may not go to the secular Magistrate, to ask power to punish, imprison, or sell the goods of Heretics, Blasphemers, Seducers, and obstinate Schismatics; neither may Christian Magistrates punish such with corporal or capital punishments.  
I answer first, that Christ sent his Aposcles only [
y Math. 10. & 28. 19 20. Mar. 16 15. 16. 17. 1 Cor. 1. 17. ] to baptise and preach 
Answer.  the Gospel, as Apostles; not to punish. Malefactors, as Magistrates. Therefore the Argument is merely Independent. Secondly, the Magistrates than were jewish and Heathenish, not Christian; [
z Acts 4 25. 26. 27. 28. 29. c. 5. throughout c. 9 1. 2▪ c. ● 2. 1. 2. 3. ] against Christ and Religion not for them. And to argue thus: The Apostles prayed not aid from jewish or Heathen Magistrates against Heretics, false Teachers, Schismatics, Blasphemers, or any other Malefactors: Ergo, Ministers, and good Christians, may not pray in aid from Christian Kings and Magistrates against such; nor have they right to inflict corporal or capital censures on them, ex officio; is a most independent inference. Thirdly, the Apostles had such a power in defect 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 Sorcerer (when he would have perverted the straight ways of God, and hindered Sergius Paulus the Deputy his conversion, seeking to turn him from the faith,) with sudden blindness, that he could not see the Sun; whereupon, the Deputy when he saw what was done, believed. Therefore Ministers may in an ordinary way make use of the power of Christian Magistrates to punish or cut off Heretics, Seducers, and Blasphemers against the Holy Ghost. Or if not, yet Magistrates, ex officio are bound to do it, without their entreaty. Fourthly, Paul himself, though an Apostle, Rome, 13. 3, 4. and Peter too, in the 1. Peter. 2. 13, 14. pray in aid from Kings and the higher civil powers for the punishment of evil doers, as being God's Ministers and revengers, to execute wrath upon them that are evil, as well under the Gospel as Law: and S. john informs us, that the ten horns (who are ten Kings) shall make the Whore (of Babylon) desolate and naked, and eat her flesh, and burn her with fire, Revel. 17. 16. Therefore Heretics, Schismatics, Blasphemers, and False teachers, being evil doers, the Ministers of God by warrant from these very Apostles, may 
* ● Ho●tensius Cavaleanus de Brachio regio Rutgerus Ru●●nsde invocatione utriusque Brachii.  pray in aid of the Secular powers against them, what ever Mr. del, (who prays in aid of the Parliament against the Presbyterians in his Epistle Dedicatory, in a forceable manner) hath fancied to the contrary; whose assertions certainly are no Oracles.  
And whereas he adds (to the scandal of our Parliament, and present Government) that the secular Magistrates do now in some parts of the Kingdom 
* See Mr Edward's his Gangraena. part. 3. p. 148: to 220. Mr. Bailies Anabaptism ch. ● 4.  even practise their power upon the SAINTS, in punishing or imprisoning them, and selling their goods. I dare aver it a most gross slander, & desire him to define, who & where those SAINTS are, and what their names? If he mean by this, St. john Lilburne (that impudent Liar, Slanderer of both Houses of Parliament, of the eminentest Members in them, and all sorts of men besides: a most pestilent firebrand of sedition, deserving a Tiburn-Saintship, as well, as jack Straw, or jack Cade) most justly censured, imprisoned by the House of Peers, for his unparallelled Insolences, 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 find far better Saints in Newgate, if not in [
a Rev. 22. 15 Gal. 5. 20. 21. jam 5678. 1 Cor. 6. 10. 2. Ie●. 2. 10. 11. 12 ] Hell, than these: If he mean S. Best (that horrible, execrable Heretic and Blasphemer) for whose impunity some of the [
* john Goodwins modest and humble Quecries upon the late Ordinance against Heresies. O●●rtons and some Independent weekly Diurnal writers. ] 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 imprison 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 than Devils, and no real saints at all. If he intent by Saints, S▪ Paul Hobson (a preaching, but never a fight Captain, formerly a Tailor, now an Anabaptist) imprisoned by Sir Samuel Luke, for his schismatical and seditious preaching contrary to the Ordinance of Parliament, or his blasphemous Chirurgeon john Boggis, or his companion S. Oates, (who [
b Mr. Edward's 2 part of Gangrena, p 161. 162. ] openly defended, maintained, that there was no such power in any Christian Magistrate over any member of a Church, unless first cast out and delivered over by the Church to the secular power, to inflict any capital punishments upon him, whatsoever his offence was, though MURDER OR TREASON:) o● S. Lamb, S. Kiffin, or any of that anabaptistical Dipping lewd fraternity, mentioned by Mr. Edward's in his Gangraenaes'; who have enriched, advanced themselves by their gainful Schisms, Heresies, Errors, Blasphemies: fear our Magistrates (who have already law and power enough to restrain● and punish such, without praying aid from both or either Houses) will deserve more blame from God, the Parliament, and all good men, for suffering such black saints as these, to ramble abroad from County to County, preaching their Errors, Blasphemies, and rebaptising 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 than nothing, and had no goods to sell, yet now are grown brave and wealthy. And if our Magistrates imprison, fine, banish such Saints as these, I am confident both Christ and his Apostles will justify, not condemn them for their doings. 
Object. 3.   
His third Argument is this, [
c Right Reformation. p. 25 ] 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 Logic or Divinity in this rhetorical argumentation, it is but formally this.  
It is misery enough to wicked men (his words are general, and extend to all wicked men of all sorts, not Heretics only) that they refuse the good things of Heaven and Eternal Life. Therefore the Magistrate ought not to deprive any wicked man whatsoever of the good things of this life, nor to inflict upon him temporal death.  
I answer, that if this Argument be solid, than the Magistrate must punish 
Answer.  no wicked men for any offence whatsoever against God or man, no not for Atheism, Treason, Rebellion, Murder, Sodomy, and the foulest crimes; because the loss of the good things of heaven and eternal life, is a sufficient punishment for them, as well as for Heretics, Schismatics, and Blasphemers: And then how will 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 Heretics, Schismatics, and Blasphemers 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, than he may deprive them for their wickedness of the good things of this life, and inflict upon them temporal death. Let M. Del therefore assoil his own contradiction here, which he thus seconds, p 40. Did you ever hear me say, or hint, that the Magistrate should not punish outward wickedness? 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 Fountain and Rule of justice, doth many times punish wicked men, who refuse the good things of Heaven and eternal life, with the loss of the good things of this life, & infliction of temporal and eternal death to boot; witness Deut. 28. 15. to 68 Levit. 26. 14. to 44. and Rev. 18, 19, instead of many other texts. If God then, the [
d Gen. 18. 25. Psal: 89: 14. ] standard of justice, doth usually this, and threatens all wicked men that they shall thus be punished; why may not Christian Princes and Magistrates (who are his [
e 2 Chron. 9 18: c. 19 6. ] Deputies, Ministers, Revengers) do the like, without the least injustice or cruelty? Thirdly the Laws of all Kingdoms and of our own, do punish Malefactors (as Traitors, Murderers, and Heretics among▪ others) with confiscation of goods, imprisonment, banishment, and death too; not thinking it punishment sufficient, that they refuse the good things of heaven and eternal life: M. Deal then must be wiser than God, than all States, Lawgivers whatsoever, than our own Laws, Parliaments, Judges; and tax them both of cruelty, injustice, and adding misery to the miserable, if he dare maintain this absurd Paradox, which hath neither reason, nor Religion in it.  
His 4th. Objection is much of the same strain, 
f Right Reformation p. 25  Christ imposeth no other 
Object. 4.  punishment on those that will not hear the Church, then that he should be reckoned as an heathen: Math. 18. And Paul. Tit. 3. teacheth us, after once and twice admonition to avoid an Heretic▪ but not to imprison him, or kill him, or banish him: Ergo the christian Magistrate must neither imprison, nor kill, nor banish Heretics.  
Here Mr. del speaks plain English, and out of his abundant zeal, professedly 
Answer.  pleads for the impunity even of Heretics themselves, by the civil Magistrate: and if we compare this with his p. 29. Take heed you do nothing to the prejudice of the faithful, Gods own people, as he hath warned you by the spirit, saying; Touch not mine anointed, and do my Prophets no harm, etc. These anointed ones are the Lords Prophets, and the Lord Hath no Prophets but such as are anointed with the Spirit: Thus 
* And therefore they all presume to preach and Prophesy.  Christ was made the Lords Prophet: and thus are All his Brethren made Prophets, being fellows with him in his unction. And therefore take heed how you meddle with the Lords anointed ones, and with the Lords Prophets, etc. 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 Kingdoms, and Cities, and Counties, and Committees; he will reprove them all, for their sakes, and say; touch not mine anointed and do my Prophets no harm, etc. We must either conclude, that the Prophets and anointed ones he here pleads for, not to be touched, are none else but Heretics etc. who must neither be imprisoned, nor killed, nor banished, nor touched, nor harmed, by Magistrates, Parliaments, Kings, Kingdoms, Cities, Counties, or Committees (who now meddle with none but such▪) or else, that he assigns the self same privileges even to Here▪ ticks, as to God's faithful anointed ones, Prophets, Sts. since Kings, Kingdoms, Parliaments, Cities, Counties, Committees, Magistrates, must no more touch, harm, imprison, kill, banish the grossest Heretics (by Mr. Dells express Doctrine) than these. And then where is that grand privilege which these anointed Saints and Prophets enjoy above the veriest Heretic, Schismatic, 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 pass, and come to a punctual answer. As this text of the Psalmist; Touch not mine anointed and do my Prophets no harm, will prove no Sanctuary at all for Heretics, Schismatic, or Blasphemers (who are neither Gods anointed, nor his Prophets) against the power of Kings and Christian Magistrates, so will not the objected texts of Matthew and Titus. For the first of these, is spoken only of 
g Math. 18. ●●. Lu. ●7. 3.  private crimes and trespasses between Brother and Brother, not of public scandalous Heresies, Schisms, Blasphemies; and by the Church there intended (as many think) is not meant the Ministers of the Gospel, but the jewish Sanhedrin or civil Magistracy▪ or if the Ministers, or Church-Elders, than it is confined only to their Church-censures, not meant of the Magistrates punishments, as others assert. But let it be one or other, the Argument thence is but this Nonsequitur.  
He that refuseth to give his brother, against whom he hath privately 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 Christ's own appointment, can inflict no corporal punishment, fine, imprisonment, banishment▪ or death upon open obstinate Heretics, Blasphemers, Schismatics, or Seducers, who disturb the peace both of Church and State, and seduce the souls 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 Heretic, not to imprison, kill, or banish him: Ergo, Heretics must only be avoided, not imprisoned▪ killed or banished by the christian Magistrate; it is a most childish Argument and inconsequent. For first, Paul writs this to Titus a Minister as a Minister, no● a Magistrate, to avoid (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, kill or banish Heretics, nor can our Ministers or Classes do it now, nor claim they such a power: Wherefore the Argument thence must be.  Ministers of the Gospel, as such, have power only to avoid and reject Heretics, 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 Logic or Divinity, then by the selfsame reason they must neither imprison, kill, nor banish Murderers, Traitors, Sodomites, Thiefs, Felons, (nor our Army imprison, kill, plunder any Papists or Cavaliers) because Ministers as such, cannot do it, but only admonish & avoid them. Besides; if this be granted, than it wholly takes away the Magistrates Sword, Office, Power, and makes him no more, no other than a Minister; first to admonish, and then to avoid and reject Heretics, and other Malefactors, not to punish them. And how will this agree with his own contradictory assertion, p. 40. The Magistrate's power hath under it the whole outward man: if an Heretic, or Schismatic by his professed practical Heresy or Schism, (which are outward offences and works of the flesh) may exempt himself from the Magistrate's power? aly, the scope of the Text is not, that Heretics should only be avoided by Ministers even as such, as Mr. del presseth it, for certainly Paul himself 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 than barely to avoid them, as all accord; And Peter informs us, 2 Pet. 2. 1. That false Teachers 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 Heretics are so obstinate, so dangerous, that after the first and second admonition, he should deal with them no longer, but presently avoid them; as the very next words imply 
b Tit. 3. 10. 1●.  Knowing that he that is such, is subverted, and sinneth, being condemned of himself, compared with the 2 Tim. 2. 16. 17. 18. This being the genuine scope of the Text, let us turn it into a formal Argument, and then it will be no more but this.  
Ministers must not so much as treat with obstinate Heretics 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 avoiding them, neither may the Church so much as excommunicate, but only avoid them.  
Excellent New-light, new Logic; in good earnest, an Ignis Fatuus might yield as good.  
Thirdly, the same Apostle Paul in 2 Tim. 3. 1, 2, 3, 4, 5. informs us. That in the last days perilous times shall come; for men shall be lovers of their own selves, etc. blasphemers, disobedient to parents, unthankful, unholy, without natural affection; truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof (and then concludes thus of these as he doth of an Heretic) from such turn away, or avoid such. Will Mr. del infer hence, as he doth from Titus, that blasphemers, obstinate and disobedient children to their parents (punishable with death, by an express law, Exod. 21. 17. Deut. 21. 18. 19, 20, 21.) Truce-breakers, Traitors, are only to be avoided and turned from, but not whiped, imprisoned, banished, fined nor put to death by the Magistrate, 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 thiefs who lie 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 them not to be put to death? If yea, this proclaims him a professed Anabaptist, denying all Magistracy and the power of the sword under the Gospel, yea contradicts his own concession, p. 27. That the Magistrate hath power over the persons, estates, and lives of those who are outwardly wicked, (as open Heretics, Schismatics, and Blasphemers, ar●.) If no, than his argument for not punishing Heretics with imprisonment, banishment▪ death, from Titus, will no more hold nor satisfy, than my objection for the not punishing of Traitors, Blasphemers, Murderers, Thiefs, with corporal or capital punishment, from Timothy and the Proverbs: since the word avoiding, is used in all three Texts alike, without any mention of corporal or capital punishments, fines, death. Wherefore 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 Heretics with imprisonment, fines, death, and express warrant to do it in others. Therefore this objection is a mere absurdity.  
His fifth Objection is more absurd. Again, Those that do these things shall 
Object. 5  not inherit the kingdom of God: And again, He that believeth not shall be damned: but not one word of outward or corporal punishment in all the Gospel: (I shall add, nor yet one word against it.) Ergo, Heretics, Schismatics, Blasphemers are not to be punished by the Christian Magistrate with outward or corporal punishment, but only with the loss of Heaven and eternal damnation.  
Learnedly argued. Had Mr. del cited his first text fully and thus applied 
Ans.  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 licentious and profane Divinity: wherefore to right the Truth, and shame him out of his absurd wrest of Scripture, I shall quote the first text entirely, and then apply his inference to it. The text (though it seems he was afraid to quote it) is Gal. 5. 19▪ 20. 21. Now the works of the flesh are manifest, which are these, Adultery, Fornication, uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, variance, emulations, Wrath, strife, seditions, 
* Hoereses Pau●us inter carnalia crimina enumerat. T●● tullianus adversus Haereser. lib.  HERESIES, Envyings, MURDERS, Drunkenness, Revellings, and such like, of which I tell you before, as also I told you in times past, (here comes in Mr. Dells quotation) that they which do such things shall not inherit the Kingdom of God. Here (saith Mr. del) is not one word of outward or corporal punishment, nor in all the Gospel: Therefore Ministers must not go to Magistrates, nor ought Magistrates ex officio, nor upon any complaint, to punish all or any of these works of the flesh, with imprisonment, sale of goods, death, banishment, or any outward or corporal punishment, but they must be punished only with the loss of the Kingdom of God. This is the formal 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 So is the Title Page.  published (after a manifestation of the house of Commons dislike) FOR THE GOOD OF THE FAITHFUL AND AT THEIR DESIRE; and averred in his Epistle Dedicatory to the Commons house, with infinite confidence and artogance to be 
k The epistle Dedicatory.  the mind of God, the doctrine of jesus Christ, the true Doctrine of the Gospel, etc. Will Mr. del with his Saints, his faithful and anointed ones, GOD'S PECULIAR PORTION IN THE KINGDOM (so he most arrogantly styles them, as if God had no portion, Saints, faithful ones, Church, amongst us but those alone) now proclaim to all the world in print, even in a Fast Sermon; that none of all these works of the flesh▪ No not Adultery, Fornication, uncleanness, Idolatry, Witchcraft, Seditions, Heresies, Drunkenness, Murder, nor any other (suppose Sodomy, Treason, Rebellion, Atheism, Blasphemy or the most horrid outrages especially if the offenders therein think any of them lawful in point of conscience) are so much as once to be punished with any outward corporal or Capital punishment whatsoever, by any Christian Magistrate, Master, Tutor, or Parent but only with the loss of heaven? Is this the Reformation that these New-lights intent? the Liberty of Conscience they preach for, write for, fight for? the Kingdom and Discipline of the Lord Jesus Christ which these Saints ' these faithful ones, this peculiar portion of the Lord, will set up among us ' as Mr. del (at their desires and for their benefit) here proclaims it is, without blushing? If so, than it is high time for us to look after these Black-Saints designs, to 
* See Mr. Edward's Gangraena part. 3. lilburn's London's Liberty in Chairs discovered, Mr. Bailies Anabaptism Ch. 1. 2. 3. 4.  blow up all Magistracy, Parliaments, Laws Divine and humane, to introduce Anarchy, Libertinisme, impunity of all Heretics, Blasphemers, Seducers, Malefactors, how pernicious soever, to let corrupt Nature and graceless Heresies lose to take their full swing▪ and plung men into all sorts of wickednesses, crimes, villainies▪ outrages with impunity in this world; which could not once have entered into my heart to believe, had not Mr. Dells words and Arguments enforced me thereunto. Certainly if this be the Liberty of Conscience they desire, plead, fight for, the blessed Reformation they intent, Heaven and Earth may judge what Saints they are, and I may without breach of charity aver, that the very worst of Presbiterians, nay of Heathens are in this particular better Saints than they, who never pleaded for, out always against the impunity of such works of the flesh as these, and have severel▪ punished them with outward corporal punishments from the very light of nature only. But to let this pass, (which I could not but take notice of, ou● of zeal to God and our distracted Republic,) the force of Mr. Dells argument hence, is only this. Paul, and all Ministers by and from this Text, are to warn and inform men, that those who do the works of the flesh forementioned, shall not inherit the Kingdom of God, since they name no outward punishment in this text, he citys, (though he doth in sundry others forecited.)  
Ergo, Magistrates under the Gospel cannot punish Heretics, Schismatics, Seducers, Blasphemers, or any work of the flesh with any outward or corporal punishment.  
Did ever any man so confidently propound such shallow Independent Arguments, before a most judicious Parliament in a Pulpit, and then dedicate the same to them with such boldness in print, before Mr. del? What if Paul writing as an Apostle to the Galathians (only as private Christians) to beware of these works 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 works with corporal or capital punishments? If so, than they must 
* Since all works of the flesh all be and ●●u●l●● together ●● this text: and we are warned to beware of them to, because such who commit them shall not inherit the Kingdom of God.  not punish Murder, Witchcraft, Sedition, Adultery, Drunkenness, no more than Heresy, Schism▪ or Idolatry. Had Paul writ this Epistle to Christian Kings Magistrates, and told them, that these works of the flesh must, ●…er the Gospel, be punished only with loss of Heaver; the objection had ●in considerable; but writing here neither of, nor to Kings or Magistrates, no● of their temporal power to punish such works as these: the argument is must absurd, and Childish. The rather, because though Paul▪ & the Spirit of God in this Text speak not of inflicting outward punishments on those who commit the carnal works here specified, yet they clearly enjoin 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 himself in terminis asserting, Rom. 13. 1, 2, 3, 4. That the Higher Powers are ordained of God, and are his Ministers for the punishment of evil doers, and his revengers to execute wrath upon them that do evil; prohibiting them neither in this, nor any other Text to punish such corporally, or capitally, overthrows this warlike disputant, horse and man, and lays his Argument in the D●st for ever.  
His 2d. Scripture and Argument from it: He that believeth not shall be damned: Math. 16. 16. not one word of outward and corporal punishment, nor of imprisonment, banishment, loss of Goods, or life: receive the selfsame answers as the former: only with these further additions to manifest the absurdity of the inference from it: First, that Christ in this Text, speaks 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 Heretics, or other malefactors; a subject of a quite different nature. To argue then from hence: Magistrates must not punish Malefactors by virtue of other Texts, because Christ tells the Apostles in this, what they are to preach to such as would not believe, is a gross absurdity. 2dly. Christ speaks here only of ●agans and others who believed not the Gospel when preached, not of Heretics, Schismatics, or Seducers [whon 
l Epist Dedicatory.  Mr. del reputes and styles THE FAITHFUL, etc. though publicly and shamefully called Heretics, and schismatics,) and of their eternal punishment, merely for unbelief, not for Heresy, Schism, Blasphemy, nor of the temporal punishment of such, nor yet of unbelievers, by the civil Magistrate. Therefore to argue from mere Infidelity, to Heresy, Schism or Blasphemy▪ [which are crimes of a different nature,] and from the eternal punishment▪ of the one, to deny the corporal or capital temporal punishment of the other, as Mr. del doth, is a most illogicall senseless manner of dispute, yea transitio a genere ad genus, exploded by the Schools: And thus I have routed Mr. Dells main Battalia, and broken every squadron of it quite in pieces.  
I now proceed to the 5th. Objection, which is thus: and it is 
m Right Reformation P 29.  Mr. Dells 
Object 5.  too; Christ reproveth his Disciples for discovering such a Spirit of Tyranny, as to punish men for not receiving him, Lu. 9 when the Apostles out of a 
* Mark how this insolent man, blasts and censures the very Apostles themselves.  Prelatical and Antichristian Spirit in that particular, desired fire to come down from Heaven upon them, that would not receive him, Christ did severely rebuke them, saying, Ye know not of what Spirit ye are: not of Christ's Spirit, which is meek, but of Satan's, who was a murderer from the beginning, and of Antichrists, his first begotten in the world; and he adds, the Son of man came not to destroy men's lives but to save them: And therefore to go about to turn the Gospel, not to save men's lives, but to destroy them, and so to change Christ himself from a Saviour to a Destroyer, this is Antichrist triumphant. All these things show, that worldly power Hath no place at all in the Reformation of the Gospel: So he most Magisterially determines, more confidently than ever the 
n See Lucas Osiander Enchirid: Contro: cum Anabaptistis cap 9 qu. 2 arg: 10. a●dqu 4. arg 4. Mont●orcius apud B●z●● d● Haereticis a Magistratu civili puniendis  Anabaptists did, to whom he is beholding for this New-light and Argument, who press it with more earnestness, the● judgement or success.  
I Answer, that Mr. Dells confidence is far stronger than his Arguments, which in truth are weakness, and this Argument as weak as any, when examined, 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 Prelatical and 
Ans.  Antichristian spirit, before Prelacy or Antichrist were risen up in the world an unparallelled abuse and absurdity,) where we read That Christ steadfastly 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 refused to receive him, because his face was as though he would go to Jerusalem; (the Jews being then at great enmity with the Samaritans and having no dealings with them, John 4.9.) And when his Disciples, james and john saw this, they said; Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned and rebuked them, and said; ye know not what manner of Spirit ye are of; For the Son of man is not come to destroy men's lives, but to save them. This is the full story. In which it is observable.  
First, That there was here no refusing of Christ's owne nor of his Messenger's Doctrine, preaching, but only of their Persons.  
2ly. That this refusal was not out of any disaffection to Christ or them, as Christ, or Christ's Messengers, but because they were going up to jerusalem, which was then at enmity with the Samaritans.  
3ly. That for this bare refusal to receive them only upon this ground, james and john, out of a fiery rash zeal and spirit of revenge, (not a Prelatical or Antichristian spirit, not then in being) would presently have a miracle wrought, and a miraculous punishment suddenly inflicted upon them, even to their destruction, for such a small neglect.  
4ly That themselves would take upon them the powet to work this miracle, 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 down from heaven to consume them? fully intimates.  
5ly. That they vouch the precedent of Elias (even as Elias did) whose case was no ways parellell; for the 
n 2. Kings. 19 to 14.  Captains and their fifties, whom he destroyed with their fifties, were sent with an express command from the King, to apprehend him by force, or offer violence to his person if he refused to come 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 jerusalem: Therefore they were justly checked by our Saviour for it.  
6ly. They did it merely out of private revenge; Non ●elo justitia, sed amaritudinis odio, ob injuriam suae expultionis vindicandam●, as 
* Caus●. 23. qu. 4 fo. 45.  Gratian 
* De Magestratn Polit. ●. 9 qu. 2. 4.  Osiander 
q Stesla. Mar●●rat and other▪  Epositers generally observe, on the place; which is contrary to the Scripture and concerns not the Magistrate. Turn this then into a formal Argument, and it will be only this Inconsequent.  
james and john are rebuked by Christ, for that they, being his Disciples not Magistrares, would themselves have commanded fire to come down from heaven, in a miraculous way, to destroy the Samaritans, only for not receiving his person as he was travelling to jerusalem, because he was going up thither, and for none other cause, and that out of private malice and revenge. Ergo Christian Kings, Magistrates, and the Powers of the world, have no place at all in the Churchesreformation under the Gospel, and may not parish any H●ri●ick, Schismatic, Blasphemer, or Malefactor with death, or corporal punishments: and to do it, is to change Christ from a Saviour to a Destroyer, and is Antichrist Triumphant.  
Was ever such a crazy Argument propounded by any man in his right senses, before such a presence, the conclusion having not the least Coherence with the Premises on which it is grounded? When Ma. del can prove; that these very Disciples than had as much power to punish Malefactors, as Magistrates; that there was the same ground for them to use miraculous corporal punishments, as for Magistrates to inflict ordinary ones upon offenders; and the same reason for these Disciples to punish the least neglect of Christ's 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 Magistrates to punish Heresy, Idolatry Blasphemy obstinate Schism, and other offences with ordinary corporal and capital punishments, for which there are written precepts; then I shall give further answer to this objection; till than I shall forbear, and proceed to answer that which is most considerable, in this text; to wit, Christ's speech to these furious Disciples. Whence the Argument stands thus.  
The Son of man is not come to destroy men's lives but to save them. Lu. 9 56.  
Ergo▪ Christian Kings, Majestrats under the Gospel must not destroy the lives of Haeretickes, Blasphemers, nor yet of Traitors, Murderers, or any Malefactors whatsoever, (as well as of Heretics, Blasphemers, etc. as the Anabaptists usually press it) nor yet punish Heretics or Blasphemers with any outward or corporal censures; and if they do, this is to make Christ no Saviour, but a Destroyer, and is Antichrist Triumphant.  
Surely Mr. del is an excellent Chemist, who can extract quodlibet ex quolibet, and draw any conclusion out of whatsoever premises even by head and shoulders, as here: For first, will it follow; that because Christ himself in his own person, as a Saviour, came not to destroy men's natural lives, but to save them; Ergo the civil Christian Magistrate, who is Gods own avenger, and is oft expressly commanded by God's word, 
o 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.  to put Idolaters, Blasphemers, Murderers, and other Malefactors to death, is to punish no Malefactors at all with death now under the Gospel? If Mr. del should preach such Doctrine in our Armies, might not all our Soldiers of his New-way▪ by like or better Logic conclude thus from this Text: Christ came not to destroy men's lives but to save them: Ergo we who are christian Soldiers, (who must imitate our 
p Hebr▪ 2. 10 ●. Tim▪ 3. 4.  Capt. Jesus Christ) must now lay down our Arms, repent of all the blood we have shed, of all the Cavaliers lives we have already destroyed, and hence forth kill no more public Enemies, destroy no more Irish Rebels in the field, neither by way of Defence, nor Offence, because Kings & Magistrates themselves, [who have more authority than we Soldier's] cannot inflict any corporal, or capital punishment of death, on any Malefactors (by Mr. Dells Argumentation hence) though legally convicted of capital Crimes; especially if they fight for defence of their Religion, as the Papists and Irish Rebels pretend they do, and Cavaliers too heretofore.) If Mr. del dare propose or press no such Argument from this Text unto our Soldiers in the Camp, I wonder he durst so boldly enforce the like, with so much earnestness, upon our Parliament and Magistrates in the Church, and present it to them in the Parliament house in print.  
2dly. Will it follow hence, that because Christ used this Speech, as a Prophet, a Saviour only, not a Magistrate; Ergo he came not to punish or destroy men's lives at all, as a King, when there is just cause for him to do it? How then will M●. del reconcile or answer this express text to the contrary, in the same Evangelist? Luke 19 17. But those mine Enemies that would not that I should reign over them, bring them hither AND SLAY THEM BEFORE ME: together 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 justify Peter's extraordinary miraculous kill and destroying the Lives of Ananias and Saphyra, under the Gospel, only for lying to the Holy Ghost. Acts 5. 1. to 12? If then Christ himself as a King, will slay and destroy his Enemy's lives when they give him just occasion, though he came to destroy no man's life, as a Saviour; may not Christian Kings and Magistrates, by like reason, kill and destroy the lives of capital Heretics and Malefactors in a legal manner, though Christ as a Minister or Saviour came not to destroy their lives, but save them? If so, than this grand argument is a mere inconsequent from this Text. Hence the Rhemists in their Annotations on the New-Testament, have this Note on this very text. Notjustice, nor all rigorous punishment of sinners is here forbidden, nor Elias fact reprehended, nor the Church, nor Christian Princes blamed, FOR PUTTING 
NOTE.  HERETICS 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, be rightly qualified in his own sense (far different from that Mr. del would thrust upon them) the absurdity of the Argument will more visibly appear. To clear therefore their true meaning, I shall compare them with a like speech of his, john 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 principally meant, of destroying and saving men's lives, in a spiritual, not Natural sense; and that for all eternity: For, to make the end of Christ's coming only to save men's lives from temporal destruction, and preserve men from temporal death by the hand of humane Justice, especially when they offend, (as Mr. del interprets it) is infinitely to derogate from the prime end of his coming; the rather, because Christ saved only a few diseased persons lives, (not any Malefactors, no not the penitent Thiefs crucified with him) from temporal death, but saved all his Elect from eternal death and destruction. 2ly. They must be thus understood, that the principal end of Christ's coming, was not to destroy men's lives with temporal or spiritual 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 block, yea a savour of death unto death, unto many, and will grind some unto powder. 1. Pet. 2. 7. 8. 2. Corinth 2. 15. 16. Lu. 2. 34. Math. 21. 44. yea, the very Angel of the Lord smote Herod, that he was eaten up of Worms, and gave up the Ghost: Acts 12. 23. And Christ by Peter's ministry 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 baptise (that is, not simply not to baptise any, for that he did, v. 14, 15, 16. but chiefly and principally) but to preach the Gospel (which is my principal and main business:) it will no ways warrant Mr. Dells anabaptistical 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 Heretics, 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 capital. Finally, admit that Christ came to preserve the natural lives of Heretics, Schismatics, Blasphemers, and the grossest malefactors from the sword of justice, and the Christian Magistrates power; yet this extends not to secure them from imprisonments, fines, banishments, and such other corporal punishments which are not capital, as Mr del here infers. Therefore it no ways warrants his conclusion against all corporal and outward punishments. And so I have scattered this Brigade of his for ever rallying again.  
The 6 Objection is this, 
q A Reply of Two of the Brethren to. A. S. p. 56. 57 58. Mr. Dells Right Reformation p. 14. 15. 16. 19 20. 22.  made by Mr Del and others. God hath appointed 
Object. 6.  his Word and the Ministry of it, to be the instruments of converting men and stopping the mouths of gainsayers, Tit. 1. 9 11. for the casting down of imaginations, and every high thing that exalts itself 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 meekness 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 edify the body of Christ, till they all come in the unity of the Spirit unto a perfectman, unto the measure and stature of the fullness of Christ, Ephes. 4. 11. 12. Yea Christ (adds Mr del) doth ALL THAT EVER HE DOTH in his Kingdom 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 mechanic men, and only armed 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, customs, religions, worship, lives, and natures of men, etc. And all this they did, not with any earthly or secular power, but by the ministry of the Gospel alone, Christ's great and only instrument for the conquering, subduing and reforming of the Nations. By it, and his Spirit, he reforms not only all sins in the Church, but Heresies, Errors and False-doctrines (which it seems he counts no sins, because not included in the former general ALL SINNES.) Ergo, Heresies, False religions, Sects, and Schisms, aught to be tolerated by the Magistrate, and reform only by the Word, but not suppressed and punished by a strong hand, as by fining, imprisoning, disfranchising banishment, death, or the like; which being outward, cannot reach to reform or convert the inner-man, which is beyond not only the power, but cognisance of the Secular powers. This was the 
* See August. lib: 2. Contt Litter: P●tiliani● & Lucas Osiander de Magistratu civili: c. 9 ●● 2, 4.  Donatists and Anabaptists objection of old, from whom Mr del hath borrowed it.  
To this I answer. 1. that though the word and Ministry of it, be the principal means of converting, reforming and convincing Heretics, Blasphemers, Errors, Schisms, as is objected; yet it no ways justles out or destroys the coercive power, the corporal and capital punishments of the Christian Magistrate for suppressing Heresies, Errors, Schisms, Blasphemies, and punishing those who are guilty of them under the Gospel, no more than it did their suppressing and punishing of Idolatry and Blasphemy under the Law with temporal 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 profess themselves Christians, and converted to the outward embracing and profession of the Gospel, are yet not really nor inwardly converted to the saving obedience and practice of it.  
Secondly, that inward embracing or outward profession of the Gospel, doth 
[s] Rom. 13. 4. c 16. 17. 18. 2. Pet. 2. 1. 2. Phil. 3. 2.  not exempt Christians either from the 
r This he seemingly grants. p. 27. 40. & in his Epistle Dedicatory.  power or punishment of the Magistrate for any evil deeds, nor from committing such crimes or evil actions as may deserve the Magistrates censure, and fall under his coercive and 
[t] Gal. 5. 19 20.  avenging power, as is clear by Rom. 13. 1. to 7. 1 Pet. 2. 13. 14. Tit. 3. 1.  
Thirdly, that obstinate Heretics, false Teachers, Blasphemers, Schismatics, are evil doers; and Heresy, Blasphemy, Errors, Schisms, (
* Gal. 5. 19 20. 21. 2 Pet. 2. 1. etc. Rom. 16. 17. 18.  mere works of the flesh,) are under the proper jurisdiction and subject to the censures and coercive power of the Magistrate, as well as other malefactors, and carnal crimes.  
Fourthly, that conversion of Infidels and Pagans to christianity, and the reclaiming of Heretics, Schismatics, Blasphemers, Idolaters, Seducers, or other Malefactors from their evil ways, is one thing; usually wrought by one kind of instrument, to wit, the 
u Acts 26. 17. 18. See Mr. rutherford's due Right of Presbyteries. p. 353. 354. 362. 363.  Word and ministry of it; and the punishing, suppressing, restraining of such as these, from the public practice or venting of their Heresies, Errors, Schisms, Blasphemies, Idolatries, or other crimes, to the provoking of God's wrath, the hurt, infection, disturbance of others, a quite other thing, wrought by different means and instruments; to wit, by the civil Magistrates Sword and corporal censures. To argue then as the Objectors do, That the word and Ministry of it, are the usual and principal means appointed by Christ inwardly to convert men from Paganism, Heresy, Idolatry, Error, Schism, unto the orthodox truth and to inward piety and Sincerity. Ergo the Magistrate may not punish nor suppress these crimes, sins, to hinder their outward spreading, infecting of others, or to prevent or remove God's judgements, or preserve the peace of Church, State, is a most gross Non sequitur, since both of them are coordinate and consistent together, not jusling out one another.  
2ly. I answer, That the Apostles were no Magistrates, but Preachers; nor yet illiterate mechanics, as Mr. del scandalously terms them; but endued with the extraordinary 
x Acts 2: 1. ●● 12▪  gift of all Tongues, and infallibly 
y john. 16. 13.  guided into all truth by the Spirit, & that to 
* Acts 26. 17. 18.  convert Pagan Nations to Christ, not to inflict corporal or capital punishments on them for their Idolatries, Heresies or other crimes. Therefore Christ sent them out armed 
z Math: 28. 19 20 Mat: 16 15. 16.  only with his word and Spirit, not with the power of swords, guns, Prisons, or any power of States or Armies, who were then all 
a Psal. 2. ● Acts 4. 25. to 31.  jewish or Heathenish & professed Enemies to Christ: Wherefore, to argue from this practice, or nonfesance of the Apostles, the unlawfulness of the Magistrates coercive power, or of corporal or capital punishments to suppress obstinate Heretics, False Teachers, Blasphemers, Schismatics, Idolaters, is a strange absurdity; and they may as well infer from hence, that Magistrate may neither restrain nor punish Traitors, Murderers, Thiefs, Rebels, because the Word is as able, as powerful, as apt by Gods own institution, to reform, reclaim all kind of sinners; and Malefactors, as Heretics, Blasphemers, Schismatics, false Teachers or Idolaters.  
3ly. If Christ did not send out his Apostles armed with any power of swords, Guns, States or Armies to convert and reform the world, but did it by the word alone: then what warrant have any of Mr. Dells new anointed Prophets, or any 
* See Mr. Edward's Gangranaes'.  Reformado Captains or Soldiers of his way, (contrary to an express Ordinance of both houses) to go preaching, reforming or rather deforming, disturbing and rushing every where, into our Pulpits, with their Swords, Pistols, Guns, Troops, Troopers, to convert and reform men, to style themselves not only the Reformed, but reforming Soldiers too, as usually they do? Certainly if Mr. Dells objection be true, they have in this much transgressed against the Gospel, and Christ's institution of late, and must hence forth cease to be such Preachers and Reformers, or else lay down their Arms before they may or can be such. The rather, because 
b Page 13. 14.  Mr. del himself tells the Parliament from that speech of Nathan to David. Thou shalt not build an House unto my name, for thou hast been a man of War, and hast shed much blood, etc. So I say unto you touching this work of Reformation: You did well in that it was in your hearts to reform the Kingdom of God, and the spiritual Church, which is Christ's own dear body: Nevertheless, You shall not reform it, for you have been Mon of War; that is, you have managed a great and mighty War, against great and mighty Enemies, and have shed much blood Therefore you shall not do this work having been men of War, For this is not a work of Men of War, but of the Prince of Peace; etc.  
If this be the truth of God, and mind of Jesus Christ (as Mr. del asserts it) I hope it will both inform and reform, 
d Epistle Dedicatory.  our preaching reforming Soldiers, and men of War, who have been formerly peccant against this Doctrine, and a special Ordinance of both Houses, since they have been actually, but the Parliament only Virtually, engaged in this present bloody War. And so much the rather, because we read in Scripture Luke. 3. 14. That when the Soldiers came to john the Baptist, and demanded of him, what shall we do? He said unto them. Do violence to no man, neither accuse any falsely: and be content with your wages He bid them not, go and preach the Gospel: this was a proper work 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 Alms to the people, and prayed to God always; but yet we never find that he publicly preached: yea, he was so far from this, that the Angel of God appearing to him, commanded him to send to joppa and call for Simon Peter: and he shall tell thee what thou oughtest to do: whereupon he called two of his Servants and a devout Soldier; (yet no preacher that we read of, no not in nor to his own Family, Regiment or Troop,) and sent them to joppa for Peter: who coming unto his house, he found many that were come together; who were all there present before God, (not to preach but) to HEAR all things that were commanded him of God: Whereupon he opened his mouth and preached to them; and whiles he spoke the Holy Ghost fell upon all them that heard the word, so that they spoke with Tougues and magnified God; whereupon they were all Baptised in the name of the Lord. If these devout Soldiers then, were only Auditors, but no preachers in the Apostles days, it were well those Soldiers, who now pretend to reduce all things to the Model 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 Soldiers now; and not usurp the Minister's office, no more than the Magistrates or their superior Commanders; which they may do with as much reason; being sent forth and hired by the Parliament, not to preach the Gospel, but to fight. However, God's speech to David, and Mr. Dells strange application of it to the Parliament, must no ways hinder the Parliament or our Magistrates from drawing out the rusty Sword of justice against all Heresies, Errors, Schisms, Blasphemies, which they are to punish, suppress, or at least endeavour to reform by outward punishments and coercive Laws.  
4ly. Whereas it is mainly insisted on, that outward punishments can no ways reach, nor reform the inward man, and that the word is the only instrument which must do it: I dare boldly aver, and shall evidently approve it, to be a most false & dangerous position, directly contrary to the mind & word of God. For first of all, not to argue, that as the very body and outward man infect the created soul infused into it, not only with [
Ps●▪ 51. 5 Gen. 6. 5. ] original and actual sin; [being free from both when first infused] and therefore by like reason may be a means of its reformation and repentance: And as the soul and inward man are by the Eyes and Ears [
Gen. 3▪ 6. ●osh. 7. 21. Math 5. 28. 2▪ Pet. 2. 14. 1 Cor. 15. 33. ] oft times infected with sin Lust, and likewise instructed, ●converted many times by those ensible object which it hears and sees; the [
e Lam 3. 51. Lu. 23▪ 48. john 2. 2●. ● 〈◊〉. ● 18. 39▪ ] eyes and ears affecting the hear. So likewise it may be affected, reform by the sense of pains or punishments inflicted on the outward man, by the Magistrate; I answer 2dly, that if Mr. Dells assertion were true, than all the outward afflictions which God send upon particular Persons, Places, Nations, of purpose to reform and bring them to Repentance, should be altogether useless, fruitless to reform and convert the inward man; yea God him el●e should be overseen (by Mr. Dells Divinity) ●n inflicting them for this very end, which they cannot possibly effect whereas the Scripture is express, that outward corporal afflictions work inward reformation, conversion, by Gods sanctifying of them to that use; this being one main end why God inflicts them, and that these oft times work outward, nay inward reformation too, when the word and other Ordinances will not prevail. Witness 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 been afflicted, that I might learn thy Statutes; and in thy faithfulness thou hast afflicted me. God's Rod reform David, when his word would not prevail. 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 spoil many days, to try and to make them white: I say 27. 7. 29. Hath he smitten them, as he smote those that smote them? etc. By this therefore shall the Iniquity of jacob be purged, and this is all the fruit, To take away his Sin: 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 son despise not the chastisement of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth he chastiseth, and scourgeth every Son whom he receiveth. If ye endure chasticeing: God dealeth with you as with Sons, for what Son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye Bastards and not Sons: Furthermore we 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 days chastened us after their own pleasure, but he For our profit, that we might Be made partakers of his Holiness. Now no chastisement for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby. That outward corporal afflictions work inward conversion and Reformation, appears most eminently in the example of King Manasseth; who though he had the instructions of a godly Father, of religious Tutors and Prophets to reclaim him, ran into all excess of wickedness; and became a Monster of impiety, yet when these and other means would not reform, nor convert him, his captivity and fetters did it, as is expressly recorded of him. 2 Chron. 33. 12. to 18. And when he was in affliction he besought the Lord his God, and humbled himself greatly before the Lord God of his Fathers, and prayed unto him, and he was entreated of him, and heard his supplication, and brought him again into his Kingdom: And then he took away 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 judah to serve the Lord God of Israel. So that his affliction wrought an inward and outward reformation upon him, and set him on work to make a general Reformation in his Kingdom. So Neh. 9 36▪ 37, 38. Behold we are servants at this day, etc. and we are in great distress: And because of all this we make a sure Covenant and write it; and our Princes, Levites and Priests seal unto it. Their present afflictions than made them enter into a solemn Covenant for an inward and outward, a personal and national reformation. Thus we read, that proud Nebuchadnezars' dethroning from his Kingdom, and driving out to eat Grass with the very beasts; was the means of his humiliation, 
●●● Dan. 4. 28. to the end.  conversion and of bringing him not only to the knowledge of himself but of the true God, and to bless, praise, and honour him who liveth for ever, and to exalt and honour the King of heaven, all whose works are truth, and his ways judgement; and to acknowledge, that those that walk in pride he is able to abase, even by his punishments, when no means else will prevail. Thus our Saviour Christ himself, by a certain kind of external violence and force, when other means were ineffectual converted Paul in the midst of his persecutions of him and his Members; (
g Acts 9 1. to 23. c. 22. 4 to 21 c. 26. 12. to 21. ) A light shone round about him from Heaven, which made him fall down to the ground; and he heard a terrible voice from Heaven; saying, Saul, Saul, why persecutest thou me? I am jesus 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 do? After this he was three days without sight, and neither did eat nor drink. And by this way of terror and violence, not by preaching Peace and the Gospel, did Christ himself convert him: whence (
h Augustinus Vincentio Donatistae, Epist. 48 and Gratian Causa 23 qu. 4. ) Augustine writes thus to Vincentius the Donatist. Put as neminem debere cogi ad justitiam, cum logas Patrem familias dixisse servis, Quoscunque cogite intrare? cum legas et ipsum Saulum, postea Paulum, ad veritatem cognoscendam et tuendam Magna violentia Christi cogentis esse compulsum, etc. By these examples it is evident, that Gods and Christ's rods, yea, judgements convert men, as▪ well as their word, or Gospel of Peace: And that they do so indeed, is clearly resolved by this express text: Isay 26. 9 to 18. Yea, in the way of thy judgements, O Lord, have we waited for thee, the desire of our Soul is to thy name, & to the remembrance of thee: with my soul have I desired thee in the night, yea with my spirit within me, will I seek thee early: FOR when thy JUDGEMENTS are in the earth, the Inhabitants of the world Will learn righteousness. Let favour be showed to the wicked, yet will he not learn righteousness, in the land of uprightness will he deal unjustly▪ and will not behold the Majesty of the Lord. etc. Lord, in trouble have they visited thee, they poured out a prayer when thy chastisement was upon them. God's judgements will teach even wicked men righteousness, and make them pray and seek to him earnestly, yea early with their souls, spirits; when his favours and ordinances will not do 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. jam. 5. 13. 2 Cor. 4. 17. jonah. 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 well as the word, and that God doth send and appoint afflictions [having a preaching, a reforming voice in them, as well as his Word, Mic. 6. 9] for this very end and purpose upon men, to reform them; as all Divines accord in their writings & Sermons of Afflictions. 3dly. As outward afflictions sent by God, so outward punishments and chastisements inflicted by men, Parents, Masters, Magistrates, (as his Ministers) do the like. This is clear by Prov. 23. 13. 14. withhold not correction from the Child, for if thou beatest him with the Rod, he shall not die; Thou shalt beat him with the Rod, and shalt deliver his Soul from Hell, Pro. 22. 15. Foolishness is bound up in the heart of a Child, but the Rod of correction shall drive it far from him, Prov. 29. 15. 17. The Rod & reproof give wisdom, but a Child left to himself bringeth his Mother to shame. Correct thy Son, and he shall give thee rest, yea he shall give delight unto thy soul, Prov. 20. 30. The blueness of a wound is a purging medicine against evil, (or cleanseth away evils) 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 Scholars and Servants, is an ordinance of God himself, not only morally, but really to cleanse and reform the inward man, yea to save men's souls from Hell, and make them truly gracious: And, experience manifests, that the severe and due corrections of Parents on their Children: Tutors on their Scholars, Masters on their Servants, have been a means, not only of their moral reformation, but inward repentance and real conversion, being appointed, sanctified for this very end by God himself. As the corporal punishments or corrections of these natural Magistrates, so likewise of the civil, are designed and blessed oft times by God, to work, not only a moral but Spiritual Reformation in men's souls and inward Man, when other, means are ineffectual. Whence was that notable sentence of 
* Scorp i●uum, ●du: Gnosticos.  Tertulian about 200. years after Christ, hereafter cited. Ad officium Hereticos compelli, non inlici dignum est., Experience informs us, 
* Quod non praevalet Sacerdos efficere per Doctrinae sermonem, potestas regia hoc imperat per disciplinae tenorem, Council▪ Parisiense sub Ludovico Pio. Concil. Tom. 3  that the Godly exhortations, Reprehentions of Judges in their Charges and Sentences of condemnation passed upon open Malefactors, seconded with their corporal and capital punishments, have not only morally, but really▪ reform, converted thousands unto God, whom the word would not convert: and lesser legal punishments of whipping, Stocks, Bridewell, burning in the hand, etc. have reform and saved thousands from the Gallows, yea many souls from Hell itself, being prescribed by our Laws of purpose to prevent greater punishments and reform the parties punished. We read, that one of the Thiefs crucified with our Saviour, was converted on the Cross, his very crucifixion, being the means and cause of his conversion, as [
i Augustin: Contra Cresconium Gram. l. 2. c. 9 Doctor willet's Sixfold Commentary on Rom. 13. Quest. 11. p. 587. ] Divines observe, and his own words import Lu. 23. 29. to 44. One of the Malefactors which were hanged, railed on him, saying, if thou be Christ save thyself and us. But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly, for we receive the Reward of our deeds, but this man hath done nothing amiss. And he said unto jesus, Lord, remember me when thou comest into thy Kingdom: His passion 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 Eo die, ex eo ●●gno ta●siret ad immortal fide● praemium▪ in quo excep●●at mertis pro iniquitate supplicum Augustin: Cont Crescon. Gram. l. 2. c. 9  to day shalt thou be with me in Paradise. 
l In Romanos. c▪ 13.  St. chrysostom, 
m Contr Cresconium Gram. ●●. c. 8. 9 Contra Lit. Petili●ni. l. 2. Epist. 48.  Augustine 
n Epist. 39▪  Leo, 
o Causa. 23. proem & qu: 4.  Gratian, 
p Coment. in Roman 13. 5.  Peter Martyr, Aretius Problematum Locus 59 de Schismatibus. 
q Coment in Epist judae vers: 23  Sibelius, and 
r Enchirid. Contr. Cum. Anabapt. c 9 qu 4. P. 28 ●.  Lucas Osiander, assure us upon their experiences; that many Haeretickes and Malefactors have been reform, converted from their Heresies and evil courses even by their corporal & Capital punishments, and that the Magistrates sentence of death against, and admonition● to them to prepare themselves for death have made many Malefactors to depart out of this life more blessed, then if the Magistrate had released them, as themselves oft times have ingeniously confessed, and thereupon given God thanks, quod ad supplicium pertracti, beaté mori dedicerint, that by being drawn forth publicly 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 Epist 48. & 50. Retractation. lib 5. c 2 Aretius Prob. lem: Locus 56. Peter Martyr Comment in Rom. 13. Bellarmin de L●icis. c. 21.  St. Augustine to retract his first opinion, that Heretics were not to be punished corporally by the Magistrate, and to assert the contrary, because he saw their punishment proved an experiment all means of the reformation, conversion of many whole Cities, Families, as well as private persons infected with Heresy, Schism, & Donatism. Whence thus he writes. Sed Donatistae nimium inquieti sunt, quos per Ordinat as a Deo potestates cohiberi atque corrigi, mihi non videtur inutile. Nam de MULTORUM jam correctione gaudemus, qui tam veraciter unitatem catholicam tenent, atque defendunt, & a pristino ●rrore se liberatos esse laetantur, ut eos cum magna gratulatione miremur. Qui tamen nescio qua viconsuetudinis nullo modo mutari in meli●s cogitarent, nisi hoc terrore perculsi solicitam mentem ad considerationem veritatis intenderent, ne forté non pro justitia, sed pro perversitate et praesumtione hominum ipsas temporales molestias, infructuosa et vana tolerantia paterentur, & apud Deum postea non invenirent 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 gentes invenirent Ecclesiam, quam suis oculis reddi conspicerent, in quibus et Christum praenuntiatum, etiam non visum, super caelos esse minime dubitarent, &. Cur ergo non ab omnibus pax amatur? Haec facillime cogitare possetis, aut fortasse etiam cogitatis. Sed melius erat ut amaretis possessiones terrenas, 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 relinquit impedientem animositatem, vel ignoratam compellitur cognoscere veritatem, et timens vel respuat falsum de quo contendebat, vel quaerat verum quod nesciebat, & volens teneat jam quod nolebat. Superfluò hoc fortasse diceretur quibus●ibet verbis, si non tam MULTIS ostenderetur EXEMPLIS. Non illos aut illos homines, sed MULTAS CIVITATES videmus fuisse Donatistas', nunc esse Catholicas', detestati vehementer Diab●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, usque ad praesentes Imperatores, qui judicium illius quem vestri elegerunt, quem judicibus Episcopis praetulerunt, justissime contra vos custodiendum esse decernunt. His ergo exemplis a collegis meis mihi propositis, cessi, etc. Therefore I am of 
t Enchirid. C●n●r. Cum. Anabaptistis: c. 9: qu. 4 p. 214.  Osianders & 
* Praelectiones. in Dan. c. 4.  Mr calvin's mind, that none do plead against the Magistrates coercive power and sword of justice, but such who out of a consciousness of their own Heresies, Errors, Schisms, 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, Schisms, Blasphemies, and offences, without any punishment or remorse. Add to this, that if the Apostle by Christ's direction commands men to be 
1. Cor. 5. 5. 1. Tim. 1. 20.  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 jesus, and that they might learn not to blaspheme; when the very Gospel and other means would not reform them▪ Than certainly, God's delivery over of an Heretic, Schismatic, Blasphemer, or other malefactor to the hand of the christian Magistrate, and his transferring him after sentence to the hands of the Executioner to be punished according to God's command, may, and ofttimes doth by the selfsame reason, effectually tend, not only to the destruction of his flesh, but to the saving of his soul in the day of the Lord jesus, and present reformation of his Heresies, Blasphemies, Errors, crimes, as well as his delivery over unto Satan, the very worst and vilest of all God's instruments, as 
x Augustinus Epist. 48. Vincentio Do●atistae (apud Gratianum. Causa: 23. qu: 4) Contr: Lit. Petilian. l. 2. c. 9 Epist: 50.  Augustine and Gratian thence conclude: which is largely proved in Gratian, Causa 23. qu. 4, 5. by many authorities of the Ancients: by Hugo Grotius, de jure 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 behold or hear of them, as the forenamed Authors assert. Hence was that speech of 
y De Legatione ad Caiu●  Philo judaeus, Poena SEPE CORRIGIT ET EMENDAT EUM QVI PECCAVIT, quod si id non eveniat, certe ALIOS quorum ad notitiam pervenit: MULTOS enim MELIORES FACIUNT ALIENA SUPPLICIA paris mali formidine. And that excellent saying of Seneca, 
z De Clementia l ●. c. 22.  In vindicandis 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 elsewhere 
[a] De Ira. lib. 1.  thus. Omne poenae genus remedii loco admoneo: varia in tot animis vitia video, & civitati curandae adhibitus sum; pro cuiusque morbo medicina quaeratur. Hunc sanet verecundia, hunc dolour, hunc egestas, hunc perigrinatio: And if men become incorrigible, that neither objurgation, nor infamy, nor pain, nor public imprisonment, nor banishment will reform them, than saith he in such a case, Optimum misericordiae genus est occidere, it is the best kind 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 reform evil men, another to cut them off, when they will not be reform themselves, that others may be reform and amendeded by their example. Now that exemplary punishments as they oft times reform 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 wickedness 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 corporal punishments inflicted on others. Upon this very ground, Rom. 13. 1, 2, 4. The Magistrate, is called God's ordinance, and the Minister of God to thee FOR GOOD, (as well moral and spiritual, as natural and civil good) even as he is a revenger to execute wrath on those that do evil: as 
a chrysostom, Theophylact, Haymo, Lyra. Paraeu●, Peter Martyr, Soto and will●● on Rom. 13. See Babing▪ tons Notes on Exod: 18. & Num: 15. Grotius de Jure Belli & Pacis l. 2 c. 20 de Paenis. Alexander ab Alexandro. Genalium Dierum. l. 3. c. 5. Tert: ad Martyrs. lib.  sundry Commentators observe: And that in these respects. First, if he inflict corporal or capital punishments on thee for thy own evil 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 wouldst have persevered impenitently in these sins: And if he punish thee wrongfully (as ungodly Persecutors did the Martyrs) yet he is an instrument for thy good by increasing thy graces, weaning thee from the world, and honouring thee with the 
b Math. 5. 10. 11. 12. 1. Pet. 3. 14. c. 2. 20 c. 4. 12. to. 17. 2. Cor. 4. 4. 17. 18.  Crown of Martyrdom, which else thou hadst not obtained. Secondly, he is a Minister of God for thy good, by inflicting punishments upon thee for the profit and good of others, or on others for thy good, whose exemplary punishments God doth or may sanctify to 
c Deutr. 13. 11. c. 17. 13.  make thee forbear the self same or the like offences, to avoid the like infamous punishments. Thirdly, he is an instrument of God for thy good, in 
d Deut. 13. 3. c. 17. 7. Psal. 106. 30. Num. 15. 7. etc.  keeping off and removing Gods public judgements from the kingdom and place wherein thou livest, by punishing those open scandalous sins and sinners, which would bring destruction and God's wrath upon thee and them. Fourthly, By his godly exhortations, reprehensions to them and others, like those of 
e Exod: 32 Deutr. 5. 2 7. & 30 & 31. & 32. & 33.  Moses, 
f Josh: 7. & 23. & 24.  joshua, 
g 1. Chron. c. 28. & 29.  David, 
h 2. Chron▪ 31 & 32.  Hezekiah, 
i 2. Chron: 15.  Asa, 
k 2. Chron: 18. 19 & 20.  Ichosaphat, 
l 2. Chron: 34. & 35.  josiah, 
m Neh: 9 & 13.  Nehemiah, 
n Eusebius de Vita Const●nti●● & O●●●io ad Sanctorum coet●m.  Constantine the great, and others, to their people, which seconded with their corrections, may, and do no doubt, reform and convert many, as well as the ministry of the Word. Therefore in these respects, it is most clear and undeniable, that Magistrates outward and corporal 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 men's sins. So as Mr Dells bold assertion to the contrary, 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 Peter's) by some late experiments in the Army itself, where many Soldiers by severe martial discipline, and censures at the Counsel of War, have been not only outwardly reform, but inwardly converted. And therefore I shall adjure him to recant this wicked Paradox, or else make it good by better proofs than any he hath yet produced, his own bare averment only being no infallible Oracle, nor of weight enough to overpoise all the pre●es.  
The seventh Objection (much pressed and insisted on) is this; 
l A Reply of two of the Brethren to A. S. p. 58, 59 Mr. Dells Right Re formation, p. 23, 24.  external 
Object. 7.  〈◊〉, and the Magistrates coercive power to suppress Schisms▪ Heresies, etc. is of proper and direct tendency to make men twofold more the children of sin (and so of wrath) than they were before; in making men direct Hypocrites and Dissemblers 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 hypocrisy? So that forceable reformation is none of Christ's reformation; it makes all Hypocrites and Guilded Sepulchers, but none Saints, putting a form of godliness upon the outward man, when as there is no power of godliness 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 corporal or capital punishments inflicted on Heretics, Schismatics, etc. in the Church of Christ. This is an Argument, learned by Master del from the Anabaptists; from Master Robinson's Justification of Separation, p. 222, 224. and from Gregory de Valentia, Tom. 3. Disp. 1. pun●. 6. qu. 10. de in●●delitate, Arg. 4.  
I answer, First, That this Objection is a mere Chimaera, forged in the 
Answer.  brain of the Objectors to affront the Scripture and Magistracy itself, having not the least colour in it from the Word; and may be objected against all God's Ordinancs, as well as the Magistrates coercive power. For first, it might be objected against the 
m Deut. 27. 26 Gal. 3. 10, 13.  Moral Law itself, and all the Texts of Scripture, which enjoin or threaten the infliction of any temporal or external punishments upon any kind of sinners 
n Luke 13. 3, 5 Rom. 2. 7, 8, 9 1 Cor. 6. 4, 5. Gal. 5. 21. Eph. 5. 6.  for all these do oft make men Hypocrites, they make them forbear only the outward acts of sin for fear 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 form of godliness, without the inward power: so the Antinomians and Socinians argue; therefore we must wholly exclude and delete 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 express Texts of Deut. 13. 10, 11, etc. 17. 12, 13. where Idolaters and Seducers to it, how dear soever, are expressly commanded to be killed, and publicly stoned to death with stones, for this very end, That all Israel and all the people might hear of it, AND FEAR, and do no more presumptuously, and DO NO MORE any such wickedness as this is among them; to restrain them from the outward practice of evil, and reform their lives, though it did not always change their hearts. Thirdly, against the 2 Chron. 15. 12, 13, 14. where King Asa and all his Subjects entered 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 SHOULD BE PUT TO DEATH, whether small or great, whether man or woman: And they swore unto the Lord with a loud voice. Which Covenant, no doubt, made many outwardly to conform and reform, who were not inwardly reform, converted, and so made many Hypocrites: Contrary to the ● Chron. 23. 16. cap. 29. 10, etc. cap. 34. 31, 32. cap. 33. 16. Ezra 20. 3, etc. Nehem. 9 18. where the like Covenants were entered into, and pressed on the people by Jehojada, Hezekiah, Manasseh, Josiah, Ezra and Nehemiah, with Gods own approbation, though no doubt they made many Hypocrites and Dissemblers in the objectors sense. Fourthly, against the very Gospel itself, and the preaching of it, which civilize and restrain many, and transform them outwardly into Angels of light, into true Shepherds and Sheep of Christ, who yet inwardly are incarnate Devils and ravenous Wolves, having a form of godliness, 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 expressly 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 Parent's 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 civilising many outwardly, who are not inwardly, changed or converted. Seventhly, against the ordinary 
o Gen. 20. 6. c. 31. 24, 29. Psal. 19 13. ● Sam. 25. 5, 6, 32, 33.  restraining grace of God himself, which restrains men from those coxrbitant outward actual sins and lusts, into which they would otherwise run and rush with greediness; did not this his grace restrain them, which yet doth not always truly sanctify and reform them. Eightly, against the external judgements of God, which as they reform and convert some really, as I have proved, and is evident by Isa. 26. 9 With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early; for when thy judgements are in the earth, the Inhabitants of the world will learn righteousness; so they make many Hypocrites too, Hos. 7. 12, to the end. If then the making of some Hypocrites, in the Objectors sense, doth not nullify 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 nullify the office, the coercive power and punishments of Christian Kings and Magistrates, to punish Idolatry, Heresy, Schisms, gross Errors, Blasphemies, under the Gospel, as the Objectors vainly surmise.  
Secondly, I answer, That the coercive power, the corporal and capital censures of Magistrates, backed with their admonitions and reprehentions, are an Ordinance of God, not only outwardly, but inwardly to reform and convert men, by the concurrence of God's spirit and blessing with them, and many times work a real, as well as a formal 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 only an outward reformation and form of godliness, without the inward power thereof, is a groundless and false position, which the Objectors can never make good by Scripture, and is contradicted by experience and the Word of God it self. Thirdly, admit the Octjection true, that they wought no inward reformation at all in the hearts of men, but only an outward form of godliness and conformity, in outward duties, or a restraint of actual sins, when the heart is full of Atheism, Adultery, Pride, Error, ignorance, (which outward restraint, reformation, form of godliness, practice of outward duties, outward order, conformity, and reformation of external and gross sins, Master del in the objected passage, and 
p Pag. 7, 8, 9, 39  elsewhere confesseth it doth work, and ties up mad Dogs, Bears and Tigers, etc.) must they therefore be cast aside as useless, and have no use at all among Christians, 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 God's Ordinances, is a greater honour to God, a greater benefit and credit to a Christian State, and far better in itself, then open contempt, or neglect of the outward Ordinances, or professed impiety, atheism and profaneness. Is not a moral outward reformation of men's lives, the restraining of them from gross enormities, sins, errors, heresies, schisms, blasphemies, and chaining them up from infecting others, by severe Laws, and corporal or capital punishments, far more beneficial to the parties restrained, to the Churches, States wherein they live, and less dishonourable, offensive unto God and all good men, than the open, unrestrained, unpunished, licentious practice of all sorts of wickedness and actual villainies, or the lawless preaching, printing, writing all kind of damnable heresies, errors, blasphemies, whimsical and schismatical Tenets, without any check? Yea, is not a general external reformation of men's lives and outward actions, without an inward conversion of their hearts, more pleasing to God, more advantageous to men, then open profaneness, impiety and unreformedness, both in life & heart? Yea verily: witness 
q 1 Kings 21. 27, 28, 29.  Ahabs mere outward humiliation, and reformation, without inward; which pleased God so well, that he did not bring the evil threatened against him and his house, in his days; and the mere outward moral reformation of the Heathenish 
r Jonah 3.  Ninevites, which caused Cod to spare, and not to destroy the City within forty days, as he had threatened. If so, as the very Objectors and all rational men must grant; then the civil Magistrates coercive power, his corporal and capital censures are necessary and useful, at least, to work such an external reformation in the Church, though it should make no real Saints or Converts. Fourthly, the inward change of the heart, and conversion of the soul 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 clear 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 del and his confederates deny the use of the Sword and Magistracy) in the reformation of the Church, because they commonly reform the outward man in some measure (and that hardly too without the Magistrate) but not change and convert the inward man of themselves, no more than the Sword or Magistrate, without Gods own 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 Magistracy. What then must be done? I answer, both must do their bounden duties: Ministers must preach down sins, heresies, errors, schisms, blasphemies with the Word, though they inwardly reform and convert few or none, or make some Hypocrites by it; and Magistrates must beat and cut them down with the sword of Justice and corporal punishments, though they really convert none, but only restrain their outward exorbitances and 
* See Bishop Babing●ons Notes on Exod. 18. part 2. p. 272, 273.  spreading infection, or make some Hypocrites and dissemblers, and leave the issue of their endeavours to God, whose only work it is to reform and convert men's souls in sincerity from sin and error, and unite them to himself; God neither requires nor expects that they should inwardly reform men's spirits, or infuse saving grace into their souls, that is his own and his spirits proper work, not theirs; wherefore they must do what God enjoins them, and not neglect their several duties, because they cannot effect what he requires not of them, even reform men's inner parts, as the Objectors themselves confess; and therefore would reject the Magistrate and his Sword, as having no place at all in the reformation of the Gospel. Fiftly, there is a double reformation under the Gospel, which Master del confounds, to delude his Auditors, Readers, and if distinguished, would have rendered most of his Sermon impertinent to his drift. The first, private and personal, consisting in 
Col. 3. 5. Gal. 5. 24. Acts 26. 16. Psal. 51. 10. 2 Cor. 5. 17, 16.  mortification of men's sinful lusts, renewing of their depraved natures, and turning the whole frame of their souls and spirits from sin and Satan, unto God 5 not, a destroying and utter abolishing out of the faithful and the Elect, ALL THAT SIN, corruption, lust and evil that did flow in through the fall of Adam, as 
Right Reformation, p. 4, 5.  Master del defines it; since no Saint 
1 John 1. 6, 7, 8, 9, 10, Rom. 7, 11, to the end.  is, or can be so exactly reform in this present world, much less no Church, how pure soever: Now this, as it is wrought by God alone, so it is peculiar to the Elect alone, after their effectual calling and conversion, which is still accompanied with many remainders of sin and corruption whiles they live. Secondly, a public outward reformation of a visible society of men professing the faith of Christ, consisting in the purity, due, decent & orderly Administration of God's Ordinances, Sacraments, Word, Worship among them, according to his revealed Will; and the external holiness, unblamablenesse of their lives, and outward Christian deportment one towards another, in all peaceableness and honesty. This Reformation is common to all Members of any Christian Church, State, as well Elect as Reprobate, Sheep as Coats, and belongs properly to the 
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  Magistrates and Ministers to effect, according to their respective callings; to the one, by preaching, catechising, admonitions, repoofs and Ecclesiastical Censures, where established; to the other by rewards and encouragements to the good, and admonitions to, reprehentions of, and outward corporal or capital punishments inflicted upon evil doers, as I have formerly proved at large, and is clear 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 Mat, 7. 14. Luke 13. 23, 24.  very few, in comparison of the Reprobate, and by far the smallest number even in the most reformed Christian Church or State, be it never so small or separate from others; no reasonable creature 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 whatsoever, much less in a whole Christian Congregation or Kingdom: yet because no Magistrate, no Minister, nor other person knows who or what number of any Church or Christian Society are predestinated to eternal life, or are already actually, or hereafter may be inwardly converted, reformed; therefore the 
z Mark 16. 15 16. Heb. 6. 4, to 9 Acts 13. 48.  Word must be preached, and the means of salvation dispensed unto all, though they convert but few, even those only who are elected, and only civilize others, and perchance make many of them Hypocrites; and because, the very Elect themselves, even after their conversion, may fall into 
a 2 Sam. c. 11 & 12. Psal. 51 Job 31. 5. to 35.  scandalous sins and capital 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 reform them, deter and keep others from infection, preserve public peace, justice, and keep off God's judgements;) they and all others who externally embrace the Gospel, are in that regard 
b Fit. 2. 12. 13 1 Tim. 2. 1.  enjoined to live soberly and godly in this present world, to avoid all sins and wickednesses whatsoever; yea 
c 1 Pet. 5. 1, 2 etc. 'tis 3. 12, 13, 14. Gal. 5. 19, 20, etc. 1 Tim. 4. 1, to 7. 2 Tim. 3. 1. to 6. Rom. 16. 17, 18 Judas 1. to 20. Acts 20 29, 30.  heresy, idolatry, blasphemy, schism, erroneous Doctrines, as well as Murder, Adultery, and the like offences; and likewise subject to the Magistrates censures, corrections, in case they actually or openly transgress in any kind, they being God's 
d Rom. 13. 3, 4  avengers, to execute wrath on those that do evil; Therefore the civil Magistrate may, ●ay must and aught to use his utmost endeavours to make an external public reformation both in Church and State, and a total purgation of all sins, offences, heresies, blasphemies, errors and corruptions whatsoever out of both, for the welfare and peace of both, and diverting of God's wrath from both, though he cannot work an inward reformation in all, no more than the Minister, or Christ himself whiles he was here on earth. And therefore this Objection, That Christian Princes and Magistrates ought not to restrain or punish Heretics, Schismatics, etc. or to intermeddle in the outward Reformation of the visible Churches within their Territories, because they cannot inwardly convert and reform all members of them, is a most absurd and ridiculous Objection. Sixtly, to civilize, moralise or restrain Christians from the outward acts of sins, from which they are not inwardly purged, by penal Laws and corporal Censures, as Magistrates oft do, is not to make them Hypocrites, and twofold more the children of hell then before, as is most falsely objected; but to make them actually better, and less sinful, less hurtful than otherwise they would be, were they not restrained: for the fewer actual sins men openly commit, the less is their condemnation, the more their 
e Rom. 2. 5, to 10. James 5. 3. Revel. 18 6, 7  commendation; the less they infect others, the less they dishonour and provoke God, the less they disturb the public peace; the more exorbitant, excessive, numerous, audacious their transgressions are, the more is their guilt, the heavier their judgement, the more pernicious, dangerous their example, and the more they provoke Gods public judgements against the places where they live, and increase the guilt of those Magistrates who suffer them to go unpunished: 
f Master del p. 39 confesseth it. See 1 Pet. 5. 8. Job 1. 7. Rev. 20. 1, to 10. c. 12. 11,  witness Foxes, Bears, Lions (yea the Devil himself) who chained ap, are nothing so hurtful, as those that run at large, though they retain their natures still: the like we may say of chained Heretics, Schismatics, Blasphemers, Seducers, and all kind of restrained sinners, by coercive Laws or Punishments. Oderunt peccare mali formidine poenae, Neither makes ill men formal Hypocrites, nor worse then if they were unrestrained; yea their pretending of an inward reformation, or dissimulation of their heresies, blasphemies and heretical opinions, is nothing so sinful, so dangerous, so hurtful, so damnable, as the open practice, spreading and profession of them with impunity. Seventhly, The Magistrates and God's intention in punishing and restraining Heretics, Schismatics, Blasphemers, and other Malefactors, is not to make them Hypocrites, but really to reclaim or make them better at least, if not inwardly to convert them: If 
* See Gregor. l. 7. epist. 40. Antonius' 2. par. Tit. 12. c. 2. Master Ruthersurds Endue Right of Presbyters, p. 354, 355.  their restraint or punishment make any formal Hypocrites (as the very Gospel preached doth more frequently than 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 than 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 better 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 sincerely, supposing to add 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 DO REJOICE, YEA, AND WILL REJOICE: compared with the 1 Cor. 1. 18, 23, 24. For the preaching of the Cross is to them that perish, foolishness; but unto us that are saved, it is the power of God, etc. But we preach Christ crucified, unto the Jews a stumbling block, and unto the Gentiles foolishness; but unto them which are called, both Jews and Greeks, Christ the Power of God, and the Wisdom 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 Gospel be a stumbling-block to some, foolishness and a savour of death unto death to others, aggravating and increasing their sins and condemnation in an high degree (which is worse than 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 hardened and damned; so, though the Magistrates coercive power and punishments, inwardly convert not many, yet because they restrain most Heretics, Schismatics, Sinners from doing more mischief to others, and committing more actual sins in themselves, yea make an outward conformity and reformation where Justice is duly executed, they must be still continued, and conscionably used in the Church, though they should make many men Hypocrites, and worse than they were before, being God's Ordinance for good, not ill. Ninthly, admit the Magistrates punishments and coercive power should actually convert and reform none in a Gospel way of themselves; yet they compel them to resort to the Word and Ordinances, and to the use of those means which God hath specially appointed to convert and reform them, both in heart and life, yea, the suppressing of all private meetings and conventicles of Heretics, Schismatics, Anabaptists, Papists, Blasphemers (which confirm and settle them in their damnable heresies, errors, schisms) and constraining them to resort conscionably to our public Congregations, where the Word of God is truly preached, expounded, & the Sacraments duly administered (all former grounds of their Separation and Schism fromour Assemblies being fully removed, so as there is nothing but obstinacy which now makes them separate) would be a ready means, through God's blessing, to reduce, reclaim, convert and unite such both to God and us, and put a speedy period to all our desperate schisms, occasioned merely by the cowardice 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 public Ordinances and Assemblies, from which there is no just ground of conscience now to separate, is no forcing of their consciences, nor compelling them to believe, nor prosecuting of men for conscience (as is maliciously objected) no more than a Physicians compelling of a Patient to take a bitter Potion against his will, to recover his health, and save his life; or a Parent's constraining his Child to go to Church or School; or a Masters compelling his Servant to do his work, or learn his Trade; or a Commanders enforcing his Soldiers to fight against their wills; 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 own dealing with us in our conversion unto him; who 
h Mat. 22. 3. Luke 14. 15. to 25.  compels us to come in, yea, 
i John 6. 44. Mat. 23. 37. Luke 13. 34.  draws us to and after him, against our corrupt wills, hearts, natures, lusts: and at last, through the use of Means and Ordinances by little and little, of unwilling makes us willing, 
k Phil. 2. 12.  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 Chron. 12. to 17. c. 34. 30 31, 32. Neh. 9 & 13. c. 13. 11 to 23. Ezrac. 9 & 13.  compelled 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 ways tolerate: and those that separated from the public Ordinances and Congregations, through negligence or schism, were to 
m Levit. 23. 27, 29, 30. Numb. 9 13.  be cut off from the people by the hand of public justice, as the marginal Scriptures evidence. All which considered, this great Objection (much magnified, pressed by our Opposites) will be fully cleared, dissipated and vanish into nothing.  
The eighth Objection is this, 
n Master Dells Right Reformation, p. 23.  The coercive power and punishments of the 
Object. 8.  Magistrate in matters of Religion, brings men into Blind Obedience, and makes men obey what is commanded on pain 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 do, I am constrained to do, and therefore I do it because I am constrained to do it: When a man shall see prisons and banishments, and loss of Goods walking up and down the Kingdom for the reformation of the Church, you shall have men say at last, We will believe, and do as the State pleaseth, or as the Counsel pleaseth: and have acceptable such faith and obedience is to God, all spiritual Christians know.  
Ergo, Magistrates must not punish Heretics, Schismatics Seducers or Blasphemers with capital or corporal censures. This Argument is borrowed from Master Robinson his Justification of Separation, pag. 224.  
I answer, first, that Master del here confesseth, That corporal punishments 
Answer.  prisons, banishments, loss of goods, and death walking up and down a Kingdom, is a ready means to bring men to unity and conformity in God's worship, when no means else will prevail; therefore it is fit to make use of this means, when there is occasion; and certainly there was never more occasion than now, when many of his Saints are grown so 
o Naster Edward his third part of the Gangraena.  audacious, insolent, domineering, exorbitant in their Heresies, Blasphemies and open affronts used to our Ministers every where, disturbing and pulling some of them out of their Pulpits. Secondly, i● the thing commanded be good, agreeable to the Will and Word of God (as to repair constantly to the public Ordinances and Assemblies, to hear, pray, and worship God,) it is obstinacy and wickedness to disobey, and no blind, but just and conscientious obedience to submit: if the thing commanded be simply evil, and the party commanded be convinced of it by clear evidences out of Scripture, it is his honour and duty to 
p 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.  obey God rather than men, and cheerfully to suffer for disobeying: if the thing commanded be merely doubtful to him that is commanded, but not to him that commands, who deems it just; there the command of the superior Power ought to poise the scales of obedience, especially in things not apparently sinful. Thirdly, Obstinacy, Heresy, Error, Schism, really make men blind in a spiritual sense, and those who follow them are more guilty of 
q 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.  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 far, of leading men into blind obedience, than the coercive Laws and Punishments of Christian States and Magistrates: Witness Christ's 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. Were ●●●● you ●● Scribe●, pharisees Hypocrites▪ ye blind guides, ye fools and blind (thrice repeated in one Chapter; and Luke 6. 39) witness the 2 Pet. 2. 1, 2. There shall be false Teachers among you, who privily shall bring in damnable Heresies, etc. And many shall (blindly) follow their pern●cidus ways. 1 Tim. 4. 1. Now the Spirit speaketh expressly, That in the latter times some shall depart from the faith, giving heed to seducing Spirits, and Doctrines of Devils: compared 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; witness the blind obedience of the Papists to their Priests and Confessors, and of most Sectaries and Independents to their blind Teachers, who follow them blindly in an Independent Church Government, which their chief 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 public authority: which Government Master 
r Right Reformation. p. 5, etc.  del now professedly denies, averring, That there is no other Reformation under the Gospel, BUT ONLY 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 Quick silver, Weathercocks, 
s Eph. 4. 14. Rome 1. 6. 2 Pet. 2. 1, 17. Judas 12, 13.  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, believing 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 only OLD HERESY revived, or NEW BLASPHEMY or Error, guilded over with the name of Gospel-Light: How many poor souls 
t See Master Edward's his Gangraenaes' especially the third put.  Master John Goodwin, Master Peter, Master del, Master Saltmarsh, Paul Hobson the Tailor, (now a shining light) and their Confederates, have thus captivated and led away with blind obedience, is too well known to the world: Ergo, by Master D●i's own Doctrine, since they have brought men with their New light and Crotchets, ●● believe and do even what they please or prescribed, though they know not whether 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, loss of Goods, or death; or if they deny this consequence, they must still admit of these in the Church, to suppress and punish heresies, Heretics, Schisms, Blasphemies, though they bring some into blind obedience, as Ministers, and their erroneous New lights daily do, who produce more, and far worse blind obedience, than the Magistrates coercive Laws or Punishments. Fiftly, it is most evident, that there always hath been, and ever will be much blind obedience in the Church of God, arising principally from the 
v Eph. 4. 1●. Rome 1. 21, 2● 2 Thes. 2. 10, 11, 12. 2 Cor. 4. 4. 1 ●●ha 2. 11.  Ignorance, Idleness, want of love to the truth and inconstancy of men; and till God himself by his Spirit shall fully open the 
a Eph. ●. ●●. 〈…〉 1●.  eyes of men's understandings to behold, and their hearts to receiv●, love and hold fast the Truth (the happiness of few or none but 
y Acts 13, 48. 2 Pet. 1. 9  the Elect) they will be still possessed more or less with such a Blindness. This therefore being the misery and punishment of mankind (for their original disobedience to God in Adam's sin) of two inevitable blind obediences, it is far better, fafer for people to believe, as the State and Council shall please, and what the Parliament & Assembly (after much fasting, prayer, seeking unto God, studying and searching of the Scriptures) settle, than what Mr del shall decree (who understood not the very meaning of his Text, as Mr Love 
z Animadversions on Master Del's Sermon, p. 2.  hath proved, and scarce of any one Scripture he quotes, as I have evidenced;) or what Master Goodwin, Master Peter, Master Saltmarsh, Paul Hobson, or any other New light shall prescribe and set up of themselves, without and against Authority; especially since they believe and prescribe all with a 
a See the Apology of the five dissenting Brethren.  S●epticall Faith and reserve, to change and alter at their pleasure, and not to be bound by their present judgement or practice: which for ought men know, may always ring the changes till their kneels be rung; they having been so variable heretofore, and yet not fixed at the last: certainly such a blind obedience to the Parliament, State, Council and supreme Powers, to 
b Rom. 13. 1. 2 1 Pet. 2. 12, 13 14. Tit. 3. 1. Josh ● 18.  whom God enjoins Obedience in all lawful and indifferent things, will be far more acceptable to God and all good men, and freer from the brand of Popish Obedience; then blind obedience to Master del, or any other New Comet whatsoever, with wilful disobedience both to our Church, State, Parliament, Laws, 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 Acts 20. 29, ●0 Rom. 16. 〈◊〉, ●8.  or to maintain a faction to bring about their own worldly designs. Finally, the blind obedience of Heretics, Schismatics, false Teachers, Sectaries, and the like, to Laws and Punishments, which would both restrain and reclaim them, is far more acceptable to God, more profitable, less hurtful, less damnable to themselves, less pernicious to others, less hurtful, scandalous to the Church and State wherein they live, and more pleasing unto both, than their obstinate Heresies, Errors, Schisms, blasphemies, are or can be; and may (through God's blessing) prove an effectall means of their reformation, if not of their real conversion to the Truth: therefore ex duobus malis minimum; the danger of ●lind obedience, must neither exempt such from the Magistrates jurisdiction, nor from his corporal or capital punishments, which are just and lawful in themselves, and may prove beneficial, or at least, less hurtful to them of the two. Finally, 
d See Master 〈◊〉 's Due Right of Presbyters, p. 355, 356 Aug. Epist. 48, 50.  the Magistrates compelling Heretics and Schismatics (seduced to blind Obedience by their blind Leaders) to come to the public Ordinances, where they may be truly informed, instructed and converted to the truth, is so far 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 objected: And thus I have blown up this strong Hold of this great Man of War, as well as the former. His next Objection is this:  
〈◊〉 Reformation (or suppressing Heresies, false Doctrines, Blasphemies, 
Object. 9  Schisms, by external Censures) 
d Right Reformation, p. 3  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 Kingdoms, who knows not? So that they who lay hold on the power of men, and go about to reform hearts and consciences by outward violence, are never the cause of Reformation, but always of tumult: And this renders the cause of the Gospel grievous and odious to the world, rather than commendable: and therefore let all that love the Gospel of Christ, abstain 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 Saviour's words, is borrowed 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 
Answer.  Text of Scripture, but merely on, and from worldly policy, which Master del tells us, must have no place in the Church of God, no more then worldly power. Secondly, as we 
e Rom. 3. 8.  must not do evil that good may come of it, so the Magistrate must not neglect to do justice, and punish Heretics, Schismatic Seducers, Idolaters and Blasphemers, though outward mischiefs, seditions, tumults (
* Haerefis in Republica bellum, & seditionem concitat, Tho. Beauxannis Har. Ilvang. Tom. 2. s. 630.  which they cause) may ensue thereupon: Master del, I hope, never preached this Doctrine, either to our Victorious General, or the Army, that the taking up Arms against the King and his Malignant Forces in defence of our Parliament, Religion, Laws, Liberties, would cause very great disturbances, tumults, murders and distractions in the Kingdom, far more, far greater than the suppression of obstinate Heretics or Schismatics; Ergo, it was utterly unlawful for them to take up Arms, or fight, or draw blood in this cause, as 
f Appeal to thy Conscience. See the Grand Rebellion; The Necessity of christian Subjection; The state of our Affairs, etc.  Doctor Ferne, and other Royalists argue from this very ground; if he had preached any such Doctrine to them, no doubt they would have cashiered & sequestered 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 real acknowledgement and practice; by the whole Parliaments, and their Adherents joint Resolutions, in case of our present wars, much less will it hold in the case of the Magistrates suppressing, punishing real Heretics, schismatics, and Blasphemers, according to his duty. Thirdly, this reason might be urged against the apprehending and punishing of potent Malefactors, of a strong party of thiefs, plunderers, riotors, rebels and the like; yea, against the relieving of our distressed brethren in Ireland against the bloody Irish popish Rebels; or suppressing the Pirates of Dunkirk, Tunis, Algiers: yea, against popular Elections of Knights and Burgesses for Parliament, which many times cause Tumults and commotions; yet it holds not weight in any of all those cases; therefore not in this objected. Fourthly, Master del might object thus against the express Text of Deut. 13. 13. to 18. where God commands the Israelites to make War against an whole City that Apostatised 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 without great disturbances and tumults; against the whole Congregation of Israel's warring against the Tribe of Benjamin, and Inhabitants of Gibeah, for not delivering 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 evil from Israel, Judges 20. because it cost many deer-bought Battles, much bloodshed, yea, the lives of many thousands, and brought the Tribe of Benjamin almost to utter ruin; against the reformation of most of the godly Kings of Judah; against 
g 2 Kings 9 & 10.  Jehu his proceedings against the house of Ahab and wicked Jezabel; against Gods own miraculous punishing of Corah, Dathan and Abiram for their Schism, which bred much murmuring and tumult against Moses and Aaron 
h Num. 16. 41  among the discontented multitude; Yea, against the very preaching of the Gospel itself, by Christ and his Apostles at first, and his godly Ministers since, which occasioned, engendered many tumults, commotions, seditions, persecutions, Wars in the Christian world, as all Ecclesiastical Histories evidence, and Christ himself 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 Dells Saints, the Anabaptists and other Sectaries Dippings, secret meetings, and 
i See Master Edward's Gangraena, part 3. p 251, 252, 253, 254, etc.  violent invading of our Pulpits against the Ministers and People's wills, in many places: Therefore Master del must certainly disclaim this idle, childish argument. Fiftly, these Disturbances and Tumults, are but contingent, not necessary consequences of Magistrates forcible reformation and punishments on obstinate Heretics and Schismatics, who are commonly punished, suppressed (if the Magistrates proceed discreetly) without any great tumult or resistance, and not a 
* See August. Epist. 48, 50.  necessary concomitant: and when such tumults happen, through the Heretics potency, obstinacy and wilful resistance of the Magistrates lawful power or censures, it is not the Magistrates fault or sin, but the Heretics, Schismatics, Malefactors; and ever, or for the most part 
k 2 Pet. 2. 1, 2 etc. Acts 5. 36 37, 38 Rom. 13. 1, 2▪ 3, 4.  ends in their destruction and damnation, if not total extirpation: witness the tumultuous 
l August. cont. Crese. Gram. ●▪ 3. c. 42, etc.  Donatists' Example of old, the 
m Sleidan come l. 10. Span. hemi●. Diatr. Hist.  German 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 See Holinshead, Speed, Stow, Grasion Cambden's Elizabeth.  EDWARD the VI and Queen ELIZABETH'S Reigns, opposing their godly Reformations by open force; to whom that Text of Mr Dells 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 himself when he drew his Sword to rescue Christ himself 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 reform by coercive laws and punishments but nothing at all against the Magistrate; whom, those who resist in his lawful calling, resist the very Ordinance of God, against Gods own express commands in the Gospel itself, 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 civil 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 express precepts of God, for the corporal and capital punishments of Idolaters, Apostates and Seducers, in the old Testament, and all the Precedents of the Reformation of godly Kings and Magistrates, therein recorded for our imitation, already cited; of far more credit than Master Dells 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 means 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 own Laws, Statutes against Recusants and Sectaries at home; there being few Heresies, Errors or Schisms in any Age or Church that were ever totally suppressed and reform, but by the Magistrate's power; which if duly executed, would quickly quell all Heresies, Errors, Schisms, that now infest our Church, without any considerable stir or tumults. Pope 
o Epist. 38, 39▪  Leo the first, in two Gratulatory Epistles to the Emperor Martianus and the Empress Pulcheria; writes, That by their coercive Laws against Heretics, the Heresy of Eutiches was twice suppressed, and at the last, extirpated throughout the world, to their double Crown, Honour; and those Heretics brought to public Repentance, reconciled and admitted into the Catholic Church: Quia devotionis utrumque & Christianae, ut pertinaces SEVERITAS JUSTA COERCEAT, & conversos Charitas non repellat. August. contr. Lit. Petil. & Epist. 48, & 50. affirms of the Donatists; that very many, yea, whole Cities of them were converted in his time for fear of punishment, by the laws against them; and our own Nubrigensis, l. 2. c. 13. and Eusebius, de Vita Constantini, l. 3. c. ●4. forecited, inform us of the like effects, and Gratian 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 Heresy, Blasphemy, Schisms, to the public prejudice, whatever Master del pretends to the contrary. Finally, I answer, that this Objection made by a Chaplain to the Army, who have now the sword and power in their hands, might receive a very sour construction, if compared with his late 
p See Master Edward's 'Gan graena, the part 3. p. 63, 64, 213.  Doctrine in the Army; but I know the integrity and fidelity both of our incomparable General, and the generality of our Soldiers, to be such, that they would rather lay down their Lives and leave the Kingdom (as Master Peter hath oft averred in the Pulpit on their behalf) then raise the least tumult or disturbance to oppose the Church-government and Reformation which the Parliament in their wisdoms shall establish. And so I have routed Master Dells chief Arguments; that from henceforth (to use his own words to Master 
q Page 36.  Love) Babes and Sucklings, you shall come forth and answer this Master in Israel.  
The tenth Objection is this, 
r Right Reformation, p. 21▪  Forcible Reformation is unbeseeming the Gospel, 
Object. 10.  for the Gospel is the Gospel of Peace, and not of Force and Fury; Civil, Ecclesiastical Reformation, reforms by breathing out threatenings, Punishments, Prisons, Fire, death; but the Gospel by Preaching Peace; And therefore it is most unbeseeming the Gospel to do any thing violently for the advancement thereof, etc. So the 
s See August. lib. 2. contr. lit Petiliani, & contr. Cresconium Gram. l. 2. & Epist. 48.  Donatists and 
t Lucas Osiander, Enchirid. contr. cum Anabaptistis, cap. 9 qu. 2, 3, 4.  Anabaptists argued heretofore, and Master del 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 always reforms not only by preaching peace to men, but War, Hell, Death, Damnation and loss of Heaven, Peace being but one branch thereof. This is clear 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, than he commanded them to go 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 believeth and is Baptised shall he saved; here is peace: But he that believeth not, shall be damned; here is war, threats, violence: Mark 16. 16. So John 3. 36. He that believeth on the Son hath everlasting life; (here is peace;) & he that believeth not the Son shall not see life, but the wrath of God abideth on him: here is war: and ver. 18. He that believeth on him is not condemned, but he that believeth not is condemned already, etc. So Luke 13. 3, 5. Except ye repent ye shall all likewise perish. Here Christ proclaims War 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 del himself) 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 TERROR of the Lord, we persuade 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 Judas the like, ver. 5. 17. who concludes thus, verse 23. And others SAVE WITH FEAR, 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, propounded to scare men by fear unto Repentance, which work upon men's 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 himself under the Gospel, converted Paul the Persecutor in the midst of his persecution, not by the Gospel 
v See August. Epist. 48.  of peace, but by a shining Light, and terrible voice from Heaven, which struck him unto the earth, astonished him and his whole company, yea, by smiting him with blindness 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, etc. Therefore its false which Master del avers, That the Gospel reforms and converts men only by preaching Peace, and that it breathes not out threatenings, punishments, fire, death, as Church-Ecclesiasticall reformation doth, which misbeseems the Gospel: For Christ, though he be a Lamb, yet he hath 
* Psal. 2. 5, 12 Rev. 6. 16, 17.  wrath in him too, as well as meekness, which wrath is exceeding terrible; yet he converts men by it, and by threats of eternal torments, fire, death, as well as by preaching peace.  
Secondly, we read Psal. 2. 8, 9 this Prophecy of Christ himself under the gospel, Ask of me and I will give thee the Heathen for thine Inheretance and the uttermost parts of the Earth for thy Possession: Thou shalt BREAK THEM 
v Id est, Conteres in eyes terrenas cupiditates, & veteris hominis lutulenta negotia, etc. Aug. Enar. in Psal. 2.  WITH A ROD OF IRON, and dash them in pieces like a potter's vessel; 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 Zion; rule thou in the midst of thine Enemies: The Lord at thy right hand shall strike through Kings in the day of his wrath; He shall judge among the Heathen; He shall fill the places with dead bodies; He shall wound the heads over many Countries: Yea 
x Page 27.  Master del himself asserts; That Christ shall punish sinners more severely than 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 wickedness and sins, 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 do not always convert by preaching peace, and forcible Reformation is not unbeseeming the Gospel, since Christ himself doth thus use it, as th●se Texts import; yea, Christian Magistrates may breathe out prisons, fire, death, threatenings, punishments against Heretics, Blasphemers, and obstinate Malefactors, to restrain and reform them, as well as Christ, the Gospel and his Ministers, breath out Rods of Iron, Damnation, a Lake of fire, Hell, chains of darkness, and everlasting death, torments, to reform and turn men from their sins.  
Thirdly, If it be most unbeseeming the Gospel of Christ to do any thing forcibly for the advancement of it, then why do not Master del, Master Sal●marsh and Master Peter reprove, reform their preaching Soldiers and Captains, (as 
y Master Edward his third part of the Gangraena. p. 252, 253, 254 etc. & 2 part passim.  Colonel John Hewson, Lieutenant John Web, and others) who violently intrude into our Ministers Pulpits against their wills, and in a most tumultuous manner, interrupt them forcibly in their Sermons, preach in their places, and offer violence to their persons; threatening not to sheathe 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 Parliament, use open force and violence, without any check or exemplary punishment by a Counsel of War, and yet must not the Magistrate use the Sword of Justice to punish such seditious riotous Schismatics and Heretical Sectaries, without dishonouring the Gospel of peace? Yea, why have Master del, Master Peter and Master Sal●marsh themselves in some places endeavoured forcibly to intrude into the Ministers Pulpits (as Master Bodens at Bath, and elsewhere) against their wills, and convented them for denying to admit them, till they had recanted their erroneous Doctrines? Let them then for shame renounce this Objection, which their own practice reputes as heterodox; or else reform these their violent practices, 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 See Aug●… Epist. 48●. 〈◊〉 Causa ●3 qu. 1, 4, ●. S●● Eccl. Hist. l. 1. c. 8. Cent. Magd. 4, 5, 6, 7, 8. cap 1. De Haeresibus, etc. 7. De Officio Politici Magistratus in 〈◊〉 & conservanda Guber●… & Disciplina Ecclestica, Aug l. 2. 〈◊〉 P●●● O●●●us l. 3  invoked the Laws, Power, Sword of Christian Magistrates, Kings, Emperors, against obstinate Heretics Schismatics, Blasphemers, as I have already proved? Yea, why did the Christians in the 〈◊〉 Church 
a 〈◊〉 Ecc. Hist. ● 7. c ●4. N●●●ph●rus Ec●…t. l 6. c. 24. Ita Paulus ab Ecclesia non tantum a sancta & Ecclesiastica, verum etiam a 〈◊〉 & Mundana potestate turpi & ●st pull sus, Cum summo 〈◊〉 secularis imperii a● 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉.  desire the Heathen Emperor Aurelianus, to suppress, expel▪ correct that gross insolent lascivious Heretic Paulus Samosatenus; which he accordingly did at their request? and why do the; 
b Se●●●● mo●● of Confessions, Sect. 19 of the Civil Magistrate.  Confessions, the 
c 〈◊〉 〈◊〉 cap. d● Magistratu.  Divines of all reformed Churches beyond the Seas, incite the Christian Magistrates to such a restraint and punishment of Heretics, Schismatics, Blasphemers, asserting i● to be not only lawful, but their duty too, or why do some Independents confess as much in print? Either therefore all these were utterly mistaken (as I am sure they were not) or Master Dells Objection is absurd, without any shadow of solid reason; the rather, because this forcible conversion of Heretics and Schismatics takes not place, but when and where the Gospel of peace is first preached, tendered, refused; and admoni●●●ns, with other milder means, will not prevail.  
Fiftly, if forcible Reformation and violence be contrary to the Gospel of peacehaven surely Wars and Arms are much more, and utterly unlawful, ●● Master Dells Masters, the 
Master 〈◊〉 of 〈◊〉 Divi●…▪ 〈◊〉▪ ● See●… 〈◊〉 〈◊〉, ●…um. An●…▪ ●. ●▪ 〈◊〉. ●●. etc. ●0. 〈◊〉 ●▪ ●. ●● 〈◊〉▪ ●▪ ●▪ ●▪  Anabaptists hold; why then is Master ●ell a Chaplain to and in our Army, and so many of his Saints, men of War and Blood, of Force and Violence? They must either renounce their Military Employments now, or Master Dells Divinity, unless they love the gain of the ●●arres, more than the truth of Master Dells Gospel of Peace.  
Sixtly, if the Gospel be a Gospel of peace, than it is most just the Christian Magistrate should forcibly suppress and punish Heretics, Schismatics, Blasphemers and Seducers, who make War against the Truth and Peace of the Gospel, with corporal and external punishments, to preserve the Peac●▪ Unity and purity of the Gospel, when other means 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 King's and●… Authority, that under them we may live quiet and PEACEABLE LIVES. 
See Fitz-herbert Cromptons', and 〈◊〉 〈◊〉 of 〈◊〉.  in all 〈◊〉 and honesty: As therefore those who break the civil 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 Civil Magistrate, to preserve peace for the future: so doubtless may those Heretics, Schismatics, 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 Kingdom's peace thereby.  
The eleventh Objection is this, 
h Right Reformation, p. 21, 22.  The Faithful, the Subjects of Christ's 
Object. ●1.  Kingdom, are a willing people, Psal. 110. 3. Thy people shall be willing in the day of thy power: The very day of Christ's power, is not to force men against their wills, but to make them willing; and what needs outward power to force a people, made willing by the Spirit? etc. And to back this reason, he (to show his great reading) quotes the sayings of Melancton, in Psal. 110. 3. of Polanus, Tyndall, Luther and Vlri●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 men's hearts are to be drawn 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 only, 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 Pope's worldly pompous Kingdom, are like his arguments, nothing to purpose; and he prefaceth his quotations thus; So you may see the Truth, though it hath BUT FEW FOLLOWERS, yet it hath SOME.  
To this I answer, first, That Heretics, Blasphemers, false Teachers and 
Answer.  obstinate Schismatics, are no true Subjects of Christ's Kingdom, nor yet of the number of those people, who shall be willing in the day of his power▪ and I hope Master del dares not aver nor style them such, since they are a most obstinate, refractory, seditious, stiffnecked and rebellious Generation, opposite and contradictory to the Faith & Truth of Christ, as is clear by the 1 Tim. 4. 1, 2, 3. 2 Tim. 3. 1, 2, 3, 4, 5. 2 Pet. 2. 2, etc. Judas 5. to 20. Tit. 3. 11, 12. Rom. 16. 17, 18. Whence 
* Sermo 66● super Can●.  Bernard asserts of them, mori magis eligunt quam converti: Therefore this Text and Argument cannot be applied to them; and is but this in substance: The Faithful, (the proper Subjects of Christ's Kingdom) are a willing people, and so need no forcing.  Ergo, Obstinate Heretics, Schismatics, false Teachers, Blasphemers (who are neither God's people, no● a willing people) ought not to he punished with corporal or capital punishments by the civil Magistrate, for their heresies, schisms, errors, blasphemies; and Heretics ought not to be burnt. 
He might as well argue; boys that are willing to go to School and learn their books, need not the rod to force them to it; Ergo, boys that loiter and are unwilling to go to School or learn their books, need not the rod, and must not be whipped. A mere loitering Schoolboys argument, 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 Laws and outward punishments, to be constrained to resort to the pnblick Ordinances, and to forsake their errors, schisms: To argue therefore against the coercive power of the Magistrate in Christian 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 Laws and punishments, is most absurd; Yet this is Master Dells Logic and Divinity; He might as well conclude, the Saints are a willing people, Ergo▪ the Magistrate cannot punish Traitors, Murderers, Thiefs, Rebels, as; Ergo, they must not punish Heretics, Schismatics, Blasphemers.  
Thirdly, Admit the Saints to be a willing people, and that some of them may be Heretics and Schismatics 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, erroneous, or do amiss? Will you argue thus? Christ's 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 stir them up. Do not the willingest Christians, Saints, need Rods, Spurs sometimes, as well as others, to quicken them? and doth not God himself many times scourge, excite them with outward and inward afflictions and chastisements of all sorts, to make them mend their pace? Did Master del, or his Saints in the Army, never spur nor whip their free Horses? or do Schoolmasters never whip or ferrula their Scholars that are most forwards to learn, because they are willing Boys? No verily: Their willingness at one time, will not excuse their deadness, dulness, laziness, much less 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 reclaim them when they err, & ubi desinit Theologus ibi incipit Magistratus, where the Ministry of the Word will not quicken and reform Christians, the Magistrates Sword must do it: Christ's Power must make men willing when his Mercy and Gospel will not prevail; and Magistrates Laws duly executed must bring Heretics, Schismatics, Blasphemers to conformity, and our public 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 persuaded by the Word; I grant it true in the Author's sense, but not in Master Dells▪ For first, their meaning is not like his, that Christian Magistrates may not by coercive Laws and punishments suppress obstinate seducing Idolaters, Heretics, false Teachers, Schismatics or Blasphemers, which they all unanimously grant they may (as I shall prove anon;) and is fairy different from enforcing faith▪ but their sense lafoy, that Christian Princes or Magistrates ought● o● by force of war or outward violence to compel Pagan Nation●▪ who never embraced the gospel, to baptism and external profession of the Gospel, against their wills, 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 affirms, Bella juste non inferri iis, qui Christianam Religionem complecti nolunt: to which he adds, 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, chrysostom, Lactantius, Augustine, S●●viarlus, a French Synod, Josephus, Cyprian, Gregory Nazianzen▪ Antonius, Valen●tinian 
m In 2●. qu. 10 Art. 8. part 6.  the Emperor, Ammianus Marcellinus, and the Council of Toledo: with whom, as touching the enforcing of Pagans in this manner to the Christian Faith, 
i Chron. Sax. I. 1. p. 17, etc.  Chytraeus, 
k pilgrimage lib. 9 c. 17.  Purchas, and Master 
l Due Right of Presbyter●●s, p. 252, 253, 354, 361, 362 363.  Rutherfurd concu●●e, though they all maintain the Magistrates power to suppress Heretics, Schismatics▪ Blasphemers, by coercive laws, and civil punishments; ye●▪ the very popish Doctors and Jesuits themselves, who are most violent ●o● the Magistrates suppressing and punishing Heresy, Blasphemy and Schism with severest laws and punishments, even to death itself, assert it, to be unlawful for Christian Princes, by war and outward force to compel Pagan Nations to embrace the Christian Faith against their ●●ls: w●●nesse Josephus Acosta, De procuranda Indorum salute, cap. 3. Vega de Fide 
s Due Right of Presbyteries, p. 352, etc.  & Operibus, qu. 3. Bartholomaeus ●e las Casas, de Hispan▪ Crudelitate, ● Cova●●vias in Reg. Peccati, p. 2. sect. 10. 
m In 22. qu. 1● Art, 8. Dub. 1.  Tannerus the Jesuit, 
n Comment in 12. qu. 10. c. 3  Gregory de Valentia, 
o De Virtutibus Theolog. qu. 10 Art. 8.  Ga●●achous, 
p De Pun. Haeret. l. 2. 14.  Malderus, & Alphonsus a Castro; H●nce, 
q In Arcan. Hist.  Procopius blames Justinian, for compelling the Samaritans by outward power to Embrace the Christian Religion; and 
r Chron. Sax. l. 1. p. 15, etc.  Chytraeus●●xeth ●●xeth the Archbishops of ●iga, and Knights of the Teutonick Ord●● (instituted for that purpose) for o●deavouring rather▪ with force and Arms, to compel 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 Ge Artib. supernat. Disp. 18. de Infidelit. Dub. 18. num. 226.  Aegidius ●o●●●ck, 
v In 2●▪ qu. 10. Artic. 8.  Lorca, 
x 2, 2. qu. 10 Art. 8.  Aquinas, 
y In 2, 2. qu. 10. Art. 8.  Cajetan and others, assert, That a Christian Pr●●●● subduing a heathen Nation, may compel them ●o de●●st from blaspheming and dishonouring Christ, from external false ●o●ship of Idol▪ go●s, offering up their Children to 〈…〉▪ and from ●pposing and himdring Ministers to 〈…〉 the Gospel to such among them, who are desirous ●● bear them, as the 
z In Lege Nemo. Cod. de Paganis.  〈…〉 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 De Vita Constantini, l. 3. c. 52, to 58.  Eusebius▪ 
b Epist. 30.  Ambrose and 
c Epist. 48.  Augustus; yea▪ 
d General History of Span.  ●●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 Jews, Mo●●es have been compelled▪ to be 〈…〉 in 〈…〉, and many 
e Purchas Pilgrimage, l. 9● c. 15.  Ind●an●●● ●● the West Indies, even by 〈…〉, which divers of their 
f Massaeus and other●▪  W●i●●●s approve as lawful, though others 〈…〉 i●: However, that act of 
g Zonara's Annal. Tom. 3. ●. 19●▪ Grim●●on▪ Imperial History, p. 245. ●ut●●pius l. 11. p. 15●  Jovinian was most Christian and Heroical, who being elected Emperor after the death of Julian the Apostate, by the unanimous consent of all the Captains, Soldiers and People, he absolutely refused the Empire, saying, 
* Tripart. Hist l. 7. c. 1.  That he being a Christian would not be an Emperor over Infidels: But all were so well pleased with his election, that they presently cried out, We are Christians, and for his sake those who were not so before, resolved to become Christians, upon condition he would accept the Empire; which thereupon he accepted: Whereupon they all turned Christians, and were by this means converted to the Christian Faith.  
Secondly, I answer, that the Christian Magistrates may indirectly force men to believe in some sense, though not directly: As first, they may enforce them to the outward Ordinances and means of Faith, even against their wills (as Parents sometime enforce their children, and Masters their Servants) which by God's blessing may work a right faith and belief in them by degrees, and convert them from their errors: Forced Physic and Potions oft timea recover sick men; and so do forced Ordinances and Conferences, heretical, erroneous, sinful men, as experience manifests. Secondly, they may punish them for their obstinate heresies, schisms, blasphemies, and thereby bring them to a serious examination, reformation 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 believe, profess the Gospel, Acts 9 Thirdly, tempests at Sea, enforce Mariners and Merchants to be willing to cast all their Goods overboard, to save their lives; so may Magistrates penalties enforce Heretics, Schismatics, Blasphemers to cast away their errors, heresies, schisms, Blasphemies, and embrace the Truth, to save their lives, liberties or estates, Fourthly, an erroneous judgement 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 judgement, Conscience, faith, life: and it is a 
* See Master rutherfurd's Due Right of Presbyteries, p. 378, &c▪  dangerous, yea, damnable sin, for any to be led by such a conscience or judgement contrary to the word: If then a Christian Magistrate be fully persuaded in his conscience upon just grounds, that he is bound to restrain and punish such Heretics, schismatics, Blasphemers, who follow their own erroneous judgements and consciences against the express word of God, even to force them from their heresies, errors, schisms, blasphemies, when no other means will prevail, he may no doubt inflict corporal punishments on them (as God himself oft times inflicts outward judgements) thereby to enforce them to renounce their Heresies and embrace the Truth. And in this sense, Religion may lawfully be forced, as will appear by the examples of Manasseh, Nebuchadnezzer, and Paul, forecited; and by Deut. 13. 11. Judas. 23. God himself appointing this external violence, as a means to work an inward change both of faith and life, as I have largely proved.  
Thirdly, there is an affirmative and a negative belief: Though the Magistrate cannot enforce men by external punishments or censures to believe; yet he may enforce them to come to the public Ordinances, whereby they may be alured, converted to the true Faith; and likewise negatively enforce or restrain them, nor to preach, nor yet to spread or propagate such an heresy, error, blasphemy or schismatical opinion, contrary to the Scripture, and Religion established, to the infection of others, the disturbance of the public peace, and dishonour of Christian Religion; yea, punish such who shall transgress, because this is no forcing of men's faith, consciences, to believe or embrace what faith the Magistrate pleaseth; but a restraining or punishing of an heresy, error, blasphemy, which is a sin in the party who is guilty of it, punishable by the Magistrate, and a sin in him to connive at, or tolerate the same without punishment. Excellent to this purpose is that passage of 
g See August. contr. lit Petiliani, lib. 2. c. 83, 84.  Augustine, recorded, approved by 
h Gratian qu▪ 23. didst 4 sect. ad fidem.  Gratian, Canonists and Schoolmen. Petilian the Donatist, objected against the Princes by whom he and other Heretics were punished, these two things among others, which Master del 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 only out of freewill; and produceth all, or most of Master Del▪ s Arguments and Texts alleged in his Sermon (which is but mere old Donatism and Petilianisme, varnished over with the title of New Gospel-light) to prove, that Magistrates ought not to enforce any man to believe against his conscience, or punish any Heretic or Schismatics with corporal or capital punishments, as being 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 del and his new Donatists, who make the self same Objections, which I shall recite more fully, because it will very much conduce to discover the practices, 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 conscientia, 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 integritate 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 prohibimini; dum benefacere nemo potest nisi elegerit, nisi amaverit, quod est in libera voluntate: Timor autem paenarnm, & si nondum habet delectationem bonae conscientiae, saltem intra claustra cogitationis coercet malam cupiditatem. Qui tamen adversas leges constituerunt, quibus vestra comprimatur audacia▪ nun high de quibus dicit Apostolus, 
i Rom. 13. ●●  Quia non sine causa gladium portant, 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 Martyrs: 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 mansuetudine gloriamini, quod ad vestram partem neminem cogitis: Isto modo 
Nota.  & milvus cum pullos rapere territus non potuerit, columbum se nominat; Ubi enim potuistis, & non fecistis? Unde ostenditis quòd plura faceretis si possetis. Quando Julianus vobis, Christi invidons paci, basilicas reddidit unitatis, quae strages a vobis factae sunt, quando vobiscum apertis templis suis etiam daemones exultabant? Quis commemorare sufficiat bello Firmiano quae à vobis Rogatus Maurus pertulerit? Ipsa Mauritania Caesariensis interrogetur, & tempora Gildonianis, quia unus collega vester familiarissimus amicus ejus fuit: Viderint Maximinianistae quae senserint, nam Felicianum ipsum qui modo vobiscum est, si ad jusiurandum liceret provocare, utrum ad communionem vestram non invitum Optatus redire compulerit, movere labia non auderet, praesertim 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 marique 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 crudelitatis arguitis. Quid autem mansuetius sit quam ut coërcitione damnorum 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 expertus est? Nun apud Hipponem ubi ego sum, non desunt qui meminerint Faustinum vestrum regni sui tempore praecepisse, quoniam catholicorum ibi paucitas erat, ut nullus eis panem coqueret, ita ut cujusdam diaconi nostri furnarius inquilinus 
Nota.  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 emisset possessionem, & 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 vestrorum, qui sub vestro principatu furiosis agminibus militant, non exagris undique pelleremur, nisi vos obsides in civitatibus teneremus, qui quoque modo ipsam faciem publicam & honestorum reprehensionem, & si non timore vel pudore 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 multitudine. Petilianus dixit; Dicit enim Dominur Christus, 
k The practice of most of nu● present. Sectaries and Independents, where they have any power.  nemo venit ad me nisi quem Pater attraxerit: Cur autem vos non liberum arbitrium unicuique sequi permittitis, cum ipse Dominus Deus liberum arbitrium dederit hominibus, viam tamen justitiae ostendens, ne quis forsitan nescius deperiret: Dixit enim, 
l Joan 6. ● Eccles. 16.  Posui ante te bonum & malum, posui ante te ignem & aquam, quod volueris elige. Ex quo vos arbitrio miseri, vobis non aquam, sed ignem potius elegistis; sed tamen inquit, bonum elige ut vivas; qui non vis bonum eligere, vivere te nolle damnasti. 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 arbitrium: Quicquid enim homo durum & molestum patitur, admonetur ut cogitet quare patiatur; ut si pro justitia se pati perspexerit, id ipsum bonum 
Nota.  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 iniquitate. Multo itaque gravius & perniciosius nocitura, & vos cum aliquid adversus vos reges constituunt admoneri vos credit, ut cogitetis quare ista patiamini: Si propter justitiam, revera illi persecutores vestri sunt, 
m Matth. 6.  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? 
Nota.  Nemo ergo vobis aufert liberum arbitrium, sed vos diligenter attendite quid potius eligatis, utrum correcti vivere in pace, an in malicia perseverantes, salfis Martyrii nomine vera supplicia sustinere. Sic vos autem alloquor, quasi vero aliquid dignum vestra iniquitate patiamini, cum tanta indigna faciatis, & in tanta impunitate regnetis, ita furiosi, ut per Dei laudes amplius quam buccina bellica terreatis: ita columniosi, ut etiam spontanea 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, benign 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 Acts 5.  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 Prov. 14.  In lata gente gloria regis, in diminutione autem populi contritio principis: haec ergo verba sunt hominum. At illa in Evangelio, 
p Lucas 14.  quia opportebat Christum pati, & resurgre tertia die, & predicare in nomine ejus paenitentiam & remissionem peccatorum in omnes gentes, incipientibus ab Jerusalem; Verba sunt Christi commendantis gloriam, quam accepit a Patre in latitudine regni sui. Vtrisque auditis, hanc Ecclesiae communionem 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: Vtrum autem Schismatici nos simus an vos, nec ego nec tu, sed Christus interrogetur ut judicet Ecclesiam suam: Lege ergo Evangelium, & respondet tibi, 
q Luc. 24. Act. 1.  In Jerusalem & in totam Judaeam & Samariam usque in totam terram: Quisquis igitur in Ecclesia non invenitur, jam non interrogetur, sed aut correctus convertatur, aut 
Cap. 86.  correptus non conqueratur. Petilianus dixit, Neque enim Dominus humanum sanguine aliquando laetatus est, cum 
r Gen. 4.  occissorem fratris Cain in vita carnificem voluerit permanere. Aug. respondit, Si occisori fratris Deus noluit inferri mortem, sed relinqui carnifici vitam: vide ne forte hoc sit, quod cum 
s Prov. 21.  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 famulo Dei Moyse misericorditer interfectos: Nam in eo quòd pro eorum nefario sacrilegio sic est dominum deprecatus, ut diceret, 
t Exod. 32.  Domine si dimittis illis peccatum, dimitte; sin autem, deal me de libro tuo: ineffabilis ejus charitas & misericordia satis apparet. Nunquid ergo subito crudelis effectus est, cum de monte descendens tot milia juberet occidi? Considerate itaque ne forte majore iracundia Dei per tot leges adversus vos latas a nullo imperatore jussi fueritis 
Cap. 88  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 Matth. 25. Master Del's very Objection in Terminis. p. 24.  Petre reconde gladium tuum in theca; Qui enim gladio utitur, gladio morietur. Aug. respondit, Cur ergo non tali voce compescetis arma Circumcellionum? 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 nostri; neque enim scriptum est in Evangelio, qui aliquem praecipitaverit, praecipitio morietur: Atque utinam sicut illa vel falsa vel transacta sunt, sic istorum 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 nimium profecerunt; Nam inter vinolenta convivia, & cum faeminis maritos non habentibus, liberam comitandi, vagandi, jocandi, bibendi, provocandi licentiam, non solum fustes tornare, sed etiam ferrum vibrare & fundas circumagere didicerunt. Sed cur eye non dicam quo animo dico, & illi accipiant, noverit Deus: Insani, gladius Petri quamvis adhuc carnali motuanimi; 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 & ascendit in Coelum, quo eum furor Judaeorum sequi non potuit, & membra ejus in corpore quod ascendens commendavit furor vester oppugnat. Pro istis membris 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 Catholicam, 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 perdideritis, Christum sedentem ad Patris dexteram non auditis. This and much more Augustine against Petilian and his seditious Donatists.  
I shall only add two or three more passages of his concerning the cruelty and outrages of the anabaptistical Donatists, and their Circumcellioes, which suit very patly with the practices of our Anabaptists and Sectaries, who now cry out of persecution: in his 
v Operum Tom. 7. pars 1. p. 709.  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 commemorarent in oppido Bagaiensi, responsum est a Catholicis, eos hoc passos esse, dum eorum violentiae resisteretur, quam & judici inferre conati sunt; in illo oppido commemoraverunt Catholici ab eis horrenda esse commissa, ita ut etiam basilica esset incensa, & in ignem missi codices sancti, etc. And 
x Tom. 7. pars 1. p. 742.  Contra Donatistas' post Collationem c. 17. He proceeds thus: Quanta mala nostris fecerint furiosissimi Clerici & Circumcelliones partis Donati, nostis & vos: Incensae sunt Ecclesiae, missi in flammas codices sancti, incensae etiam perivatae domus, rapti homines de sedibus suis, & omnibus quae ablatis aut perditis, ipsi etiam inerant lianati & ex●aecati. Nec ab homicidio potuit temperari, quamvis sit mitius huic luci mori, quam istam lucem auferre viventi: Nec tamen nostros ideo justificamus quia talia perpessi sunt, sed quia pro Christiana veritate, pro Christi pace, pro Ecclesiae veritate perpessi sunt. Illi autem sub ●am multis, sub tam severis legibus, & sub tanta Ecclesiae Catholicae, quam Dominus ei tribuit potestate, quid tale patiuntur? Si quando enim morte mulctantur, aut ipsi se occidunt, aut eorum cruentae violentiae dum resistitur occiduntur, 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 patiuntur, 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 purse Donati patitur justam, aut persecutionem non patitur, quia patitur 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, Caeciliano persecutionem fecisse confessi sunt: Illum autem convictum atque damnatum probare minimè poterunt, imo etiam, quod nos dicebamus eum esse absolutum atque surgatum, ipsi quoque multa contra seipsos legendo firmarunt, & tamen liberum arbitrium sibi ab Imperatore concessum esse jactant: Victi itaque & confusi, id sibi etiam nunc flagitabant debere concedi, quod Majores eorum Caeciliano non concedebant, quem sic apud Imperatorem accusarunt, quem illis accusationibus ab Imperatore damnatum isti eti● mentiri voluerunt. Si voluntas libera unicuique tribuenda est, Caeciliano prius tribuere ur, si haec non homini judici permittenda sed Deo potius dimitttenda sunt, Caecilianus prius apud Imperatorem non accusaretur. And 
Tom. 7. pars 1 p 328 329 330.  Contra Cresconium Grā. l. 3. c. 42, 43, 44. Deinde commemorans 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 & Circumcellionum, 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 inaudito 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, quam in tam magna scelera congruo vigore exertas: Episcopus Catholicus a Thubursuccubure Servus nomine, e cum invasum à vestris locum repeterit, & utriusque partis procuratores proconsulare praestolarentur examen, repent sibi in oppido memorato vestris armatis irruentibus 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 sanguine opplevit: Acceperat autem & grande vulnus in inguine, unde cruore largius effluents, continuo moreretur, nisi major eorum crudelitas per occultam Dei misericordiam profuisset: Nam cum membris ex ea parte nudatis semivivus insuper pronusque traheretue, exundantes venas latentur pulvis obstruxit. Ind nostrorum maenibus cum ferretur, rursus illis irruentibus violenter extortus est, graviusque mulctatus, & de excelsa turri noctu praecipitatus, subter cinerem stercoris molli●èr jacebat, ipock 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 ferentem: 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 quam membra numerantur. Hunc ad transmarinas terras occi●um a vestris fama nunciaverat, & ejus facinoris immanitas, gravifque indignitas, quaqua versum audiri potuit, dolore horrendo cuncta commoverat: Quo posteaquam ipse secutus est, recentissimae cicatrices 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 conderentur 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 immunitas plectitur: imò vero in nos, caedes, rapinas, incendia, caecitates, excogitando, minando, excercendo, audacius & insanius debacchatur: Haec enim ego commemorare volui, per quae factum est, ut his nostris temporibus adversus vos ita imperialia 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 usque ad hoc tempus Ecelesiam 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 feditious Sectaries against orthodox Christians, who yet cry out for Liberty of Conscience, and complain 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 Heresy and Schism, punctual to the point in question, will overbalance all Master Dells extravagant Authorities quoted to the contrary, and discover whence he and his Saints derived all their Objections and practices against it, almost verbatim, even from the schismatical Donatists.  
But yet to requite Master del, and show his Jesuitical juggling, as well in perverting Authors as Scriptures, pointblank against their meaning: I shall annex some further testimonies to Saint Augustine's. 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 himself, the first Author Master del 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 fanatic 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 judicia, tenere imperia, denique interdixerunt Christianis omnia officia civilis vitae, rerum dominia, contractus damnaverunt & leges politicas, quibus nunc Respublica utitur: Et haec delyramenta non solum pepererunt seditiones, sed etiam obscuraverunt Evangelium, offuderunt enim caliginem animis, quasi Christiana justitia ac vita sit externa, ac nova quaedam Barbarica politia, dissimilis aliis politiis humaniter constitutis; Ita confuderunt disc imen vitae spiritualis & politicae. Adversus hujusmodi errores muniendi sunt animi, & vera doctrina de discrimine spiritualis & politicae vitae tenenda, & dignitas rerum politicarum illustranda est: Id prodest ad pietatem & ad publicam tranquilitatem, etc. Celsus, Julianus & plerique alii criminantur Evangelium, quod cum prohibeat vindictam, dissipat Respub. tollat jura belli, judicia, 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 praesentes leges & mores: Magistratum custodem esse, non solum secundae tabulae, sed etiam primae tabulae, quod attinet ad externam disciplinam. Hoc est, ad Magistratum pertinet, non solum cura tuendae tranquilitatis civium, seu depellendi injurias, corporum & fortunarum, sed etiam disciplinae in Religione retinendae: Etsi enim poenae corporales non efficiunt in animis pietatem, tamen Magistratus 
Nota.  prohibere debet disciplinae causa externas Contumelias Religionis, manifestam Idololatriam, Blasphemias, impia dogmata, perjuria; sicut vidimus IN OMNIBUS REBUSPUBLICIS mediocriter constitutis, severis exemplis punitas esse violationes Religionum & perjuria. Et probat hanc sententiam ipse decalogus: 
z Exod. 10.  Non vanè usurpabis nomen Dei; & David inquit, 
a Psal. 2.  Et nunc Reges intelligite, erudimini qui judicatis terram, servite Domino, etc. Prov. 25. Aufer impietatem 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 Medus apud Danielem, proponunt edicta, in quibus vetant dici blasphemiam contra 
b●an ●an. 3.  Deum populi Israel. Postren●ò Paulus inquit, 
● Tim. 2.  Lex est pofita impiis, prophanis; hoc est, Vt 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 disciplinam 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 fivem societatis praecipuum etiam ●●eri: Et si vere volumus judicare hujus Pulcherrimi operis inter homines antistes, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse debet, ut optima discipline homines ad Religionem assuefiant, ut Deus glorificetur. Hic finis precipuè sapienti Gubernatori Respu●▪ proposis us esse debet: Ita ve●è erunt beatae Respu●. Deus enim vi●issim defendet eas, omnibus bonis cumulabit, sicut dixit. Glorificantes me Glorificabo; DEBENT IGITUR MAGISTRATUS prohibere impios. cultus, & impiorum Dogmatum professionem, DEBENT PUNIRE HAERETICOS: Sed viderint ut rectè judicent, nec fiant Ministri alienae erndelitatis aut impiotatis: Pertinet autem cognitio doctrinae ad Ecclesiam, hoc est ad pios & rectè doctos: Estque Ecclesiae membrum ipse etiam Magistratus, quem decet suis oculis maximè videre. In hanc sententiam extant vetusti Canon's de Synodis & de cognition doctrinae. Deus ornat Reges honore nominis sui. Ego dixi dii estis; Videlicet, Vt sciant sui officii esse, ut 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 del hath quoted him; and for the Magistrates restraining, punishing Heretics and all false worship.  
Master Dells next quotation (in respect of Antiquity) is Luther; That Heretics are not to be burned; but citys not the place. Indeed Luther being newly come out of Popery, and beholding their cruelty, in burning godly orthodox Christians, under the name of Heretics, professeth his opinion to be against making any Law to put Heretics to death, for fear it should be wrested against those that were no Heretics, to their prejudice: But yet he would have Heretics banished: his words are these, in answer to this question. 
d Lutheri Epist. Tom. 2 Epist. p. 381.  An liceat Magistratui occidere Pseudoprophetas? Ego ad judicium sanguinis TARDUS SUM, Vbi 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 voluerint. Idem secuturum esse timeo & apud noctros, si semel uno exemplo probari potuit, seductores esse occidendos, cum adhuc apud Papistas videamus hujus sta●nti innocentem sanguinem fundi pro nocente: Quare nullo modo possum admittere falsos doctores occidi, SATIS EST EOS RELEGARI, qua poena si posteri abu●i volunt, mitius tamen peccabunt, & sibi tantum nocebunt. From which words it is evident: First, that Luther doth not simply condemn the putting of Heretics to death, as unlawful in itself, but admits it lawful, and that they may deserve it: Secondly, That he speaks here only of making a Law to put false Teachers and Seducers to death in that Age, which he would by no means than admit of; not because it was unlawful, but only inconvenient at that time, because it was likely to be abused to the shedding of innocent blood: Thirdly, that he held it then sufficient and lawful too, for the Magistrates to banish Seducers and false Teachers, though they did not put them actually to death, and by consequence held it lawful, to imprison and fine them too, which is less than banishment: yea, himself writ to 
e Sl●idan l. 5. Master Bailies Anabaptism. p. 5.  Methusum very earnestly, that they should not receive the Anabaptists into their City, but expel them: so that Luther is point blank against Master Dell in that for which he citys him; and for the Magistrates suppressing, banishing Heretics, Schismatics and Seducers.  
I shall only add one passage more out of Luther (point-blank against Master Dells opinion and quotation) * Postil. Dominica 5. post Epiphaniam, 
f See Beza De Haereticis a Magistratu puniendis, Operum vol. 1. p. 148. where part of these words are cited.  .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 restrain Church-Officers or the Civil Magistrate from restraining, and punishing of Heretics and other Malefactors with Ecclesiastical and temporal punishments; concluding 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: Idololatrias, Blasphemias, Execrationes, Perjuria, ULCISCITUR. Oblatas HAERETICAS, 
Nota.  & in verum Deum contumeliosas, atque alias eas BLASPHEMIAS DOCENTES, COERCET. Praefractiores atque in errore pertexendo contumaciores, & 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 scandalis perturbantibus tranquilitatem, severa vindicatione obviam eunt, Zizania contra Christi mentem evellunt, sed id praestant pro parte sua, ut verum Triticum in Ecclesia à Zizaniis non prorsus opprimatur, & Regnum Dei in terris non penitus exolescat.  
Master del therefore might in wisdom have forborn his extravagant quotation of Luther (whose Works I presume he never read) which he tells 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 express against him, not only in his forecited passages against Petilian and the Donatists, but in many others mustered up by Gratian, Causa 23. quest. 4, & 5. where you may read them at large; to which I shall add this sentence in his 166. Epistle; where thus he writes: To whom is it said, Serve the Lord with fear? etc. is it not to Kings? But how do Kings serve the Lord with fear, unless 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 prescribing Laws, commanding just things, and prohibiting the contrary, CONVENIENTI RIGORE SANCIENDO, with convenient rigour and punishments; like as Hezekiah served him in destroying Idols, Groves and high Places: And as Josiah served him. And he adds this as a Reason elsewhere; 
f ●nerrat. in Psal. 44.  Rex a Regendo dicitur, non autem regat QUI NON CORRIGIT: If Kings then be Kings of Heretics, Schismatics, Seducers, Blasphemers, Idolaters or Apostates, as well as of other Subjects, they must not only govern, but correct and punish them too, by enacting severe Laws against them, and seeing them put in execution; as this Father informs us, That the devout and orthodox 
g Cont Epist. Parmenian, lib. 1. Tom. 7. pars 1. p. 20. 10 26.  Roman Emperors, not only made severe Laws against the Donatists and other Heretics and Schismatics, but likewise appointed 
h August. cont Prim. Gaudentii Epist. lib. 1. cap. 1. p. 410.  Dulcitius, an eminent Colonel and Notary, to take special care to see them executed. Unhappy Master Dell to quote such a Father 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 pains to peruse them may discover. I wish this learned Gentleman 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, Emperors or Christian Magistrates suppressing or punishing Heretics, and reforming the Church by outward power; but writes expressly for it, at large, in his Books Entitled, THE OBEDIENCE OF A CHRISTIAN MAN, and THE PRACTICE OF POPISH PRELATES, where he asserts; That Kings and Magistrates are in the room of God; that their Laws are Gods Laws, and that they are to punish all evil doers, and any sin that shall break out; and though he blameth them for being the Popes and Bishops Hangmen in his days, to kill whomsoever they condemned without more ado, upon their bare commandment, without any due examination of the cause: Yet if upon their own examination they shall find them to be Heretecks or false Teachers, he than admits, They may justly punish and put them to death without any danger; exciting both Emperors and kings to reform the Church, and to shake off the Yoke both of the Pope and Prelates, together with their Canons, Superstitions and false Doctrines: So that this holy Martyr oppugnes Master Dells 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 Vlricus Ab Hutten, but where his words are recorded he makes no mention, neither are they pertinent, being spoken to a Council 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 acquaint Master del, that this quotation was very unhappy and fatal to his cause, since this very Author hath written a Book, DE SCHISMATE EXTINGUENDO, wherein he refutes that very opinion he would fasten on him.  
And thus I have given you a brief account of Master Dells great skill and learning in mistaking, mis-citing, perverting every Author which he citys, whose opinions are all pointblank against him, asserting the Magistrates legislative, coercive and punitative power, in case of Heresy, Schism, Seduction, Blasphemy, and all kind of open sin against God, or the Church's peace, as well as against men; so as I believe his own words [I 
i Pag. 21. In the Margin.  have ACCIDENTALLY MET WITH THEM] to be true, itimating he never read the Authors themselves; and I hope I have substantially retorted them to his shame. He adds there, That the Truth (he means the Antimagistratical, anabaptistical errors he maintains, 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 only a touch of some.  
Not to mention all the godly Emperors, Kings, Princes, Republics Laws and Proceedings, forecited to this purpose, recorded, approved by all Ecclesiastical Histories, Divines, Ancient and Modern, as Eusebius, Socrates Scholasticus, Theodoret, Sozomen, Ruffinus, Cassiodor, Evagrius, Nicephorus 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 peruse them at large, nor of Julius Firmicus Maternus, or chrysostom in Rom. 13. nor the saying of Amphilochus to the Emperor Theodosius, recorded by Theodoret, Eccles. Hist. l. 5. c. 16. nor of Ambrose to the Emperor Valentitian the second, registered by Theodoret, l. 5. c. 13. or that in his Epist. 12. & 33. and his Oratio ad Auxentium; nor Chrysostom's notable speech to the Emperor Arcadius, recorded by simeon Metaphrastes, Ribadeniera, and others in his life, against the toleration, and for the suppression of Heretics, all pertinent to my purpose.  
I shall give only a brief account of some Father's Opinions in this point to satisfy the learned Readers.  

a Scorpia. adversus Gnosticos.  Tertullian, who lived in the days of Persecution, is of this opinion, That Heretics ought to be forced and punished: Ad Officium Haereticos COMPELLI, non illici dignum est; duritia, vincenda est, non suadenda, etc.  
Saint 
b De Exhortatione Martyrum, c. 5.  Cyprian, who was himself a Martyr, writes thus▪ Sic Idololatriae indignatur Deus, ut praeceperit etiam eos interfici, qui sacrificare & servire Idolis suaserint, in Deut. 13. & iterum loquitur Dominus & dicit, nec Civitati parcendum etiam si universa consenserit ad Idololatriam: Cujus praecepti, & rigoris memor 
c Math. 2.  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, etc. Et cum ille passus sit pro alienis peccatis, muliò magis pro peccatis suis pati unumquemque debere? From which place Jacobus Pamelius in his Annotations on this Chapter, Annot. 27. and Bellarmin de Laicis, l. 3. c. 21. infer the lawfulness of putting, not only Idolaters, but Heretics also to death, under the Gospel; and good reason for it, if we believe 
d Comment. in Cant. lib. Deu. Tom. 3. p. 112  Rhabanus Maurus, for, Haeretici quot erroribus, tot Idolis sunt obnoxii.  

e Contr. Haer. lib. 8. Tom. 1. Haer. 66.  Epiphanius, 
f Catech. Mist. agog.  Cyrill of Jerusalem, and 
g Niceph. Eccles. Hist. l. 6. c. 31, 32.  Others, record and approve the punishment of Manes the Heretic, who had his skin flayed off from his body, and then was cast unto and devoured of Dogs.  
Saint 
h Apologia advers. Russinum c. ●.  Jerom records and approves the edicts of the Christian Emperor: Quae de Alexandria & Aegypto Origenistas pelli jubent: and against Priscillian the Heretic: Qui & SECULI GLADIO, & totius Orbis 
i Adversus Pelagianos ad ●●siph●ntem, c 2.  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 inveteri Lege iam trucem, tam cruentam in aliquos esse sententiam, quam utinam abscindantur 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 concur in terminis, in cap. 5. Epist. ad Galat.  

i Brevis Ennarrat. in Matth. c. 13. Tom. 2. col. 1217, 1218. Hom. 47. in M●t. col. 344, 345 & Sixtus Senensis Bibl. Sanct. l. 6. Annot. 60.  Saint chrysostom, though he seems unwilling to have all Heretics slain and put to death, Si enim morte plectarentur Haeretici, atrox profectô & irreconciliabile bellum universo terrarum Orbi esset inserendum: their multitude being then so great, dispersed over the whole world; yet he adds even from the Parable of the Tares itself: Non autem prohibet Dominus, quo minus impudentem Haereticorum audaciam SUFFRENEMUS SIMUL ET RESTRINGAMUS; verum ne vita prorsus exigamus: And in his 47. Homily on Matthew, he adds; Non prohibet autem Conciliabula Haereticorum DISSIPARE, ora obstuere, libertatem loquendi concidere, verum interficere & trucidare: With whom Euthymius accords, both of them agreeing, That where Heretics, 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 Retract. l. 2. c. 5. Epist. 48, 50, 156, to 173 Contr. Li. Petiliani, l. 2. Contr. Cresconium Gram. l. 2. c. 3.  This was Saint Augustine's opinion at first, That Heretics 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 Emperor's Laws and proceedings against them, even unto death itself; though to avoid the censure of cruelty, he sometimes intercedes for the sparing of the lives even of those Heretical Donatists, who had murdered some Orthodox Ministers and Christians, out of a misguided Zeal, 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 capital punishing of Heretics, you may read at large in his lib. 1. contr. Epist. Parmenianis, cap. 7. & Tract. 11. in Joan. where he thus writes: Mirantur quia commoventur potestates Christiane adversus detestandos dissipatores Ecclesiae: Si non ergo moverentur, & quomodo redderent rationem de imperio suo, etc. Videtis qualia faciunt, & qualia patiuntur; occidunt animas, affliguntur in corpore, sempeter las mortes faciunt, ET TEMPORALES SE PERPETI QVERUNTUR, etc.  
Cyrill, Archbishop of Alexandria, in his 
l Operum, Tom. 2. p. 24.  20. Epistle determines thus concerning the Heresy and Blasphemy of the Heretic 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 IMPIVS ILLE EAM PATIETUR, 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, & Vniversum Orbem qui sub Calo est, & a peccatis, & morte liberaret.  

m De Vita Constantini, l. 3. c. 61, 62, 63 64.  Eusebius highly commends and approves the Edict of Constantine the For sappressing and punishing Heretics, 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. & Cassiodor, 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 Laws and proceedings of Christian Emperors, both against Heretics, Pagans, and Schismatics, as well for their punishment, as suppression.  

Epist. 93. see Hierom. Contt Pelagianos, c 2.  Leo the first, writes thus of the Priscillianists and their Heresy: Meritò Tatres nostri, sub quorum temporibus haeresis haec n●sanda prorupit, per totum mundum instan●er egere, ut impius furor ab Vniversa Ecclesia pelleretur: Quandò etiam mundi Princepes i●a hanc sacrilegam amentiam detestati sunt, ut Authorem ejus ac plero que discipulos LEGUM PUBLICARUM 
* Priscillian himself being put to death by the Emperor Maximus, H●erom de Vi●●● Illustribus  ENSE PRO STERNERENT: Videbant enim omnem curam honestatis auferri, simulque divinum jus humanumque subverti, si hujusmodi hominibus VS QVAM VIVERECUM TALI PROFESSIONE LICVISSET. 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 debuit esse correcta; (our present deplorable condition:) And Epist. 7. He commends Theodosius the Emperor, for his most pious care of Christian Religion; Ne scilicet in populo Dei aut Schismata, aut Haereses, aut ulla scandala convalescant.  

S●rius Concil. Tom. 2. Pamelius Au not. pg. in Epist. ●●. Cypriani.  D●oscorus, Archbishop of Alexandria (though accused and convicted of Heresy, and deprived for it) in the great general Council of Chalcedon, Act. 1. cried out, FLAMMIS DIGNOS HAERETCOS, That Heretics 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 SLAIN 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 SUPPLICIO DIGNIFVERINT.  
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 Trinitate suerit confessus Dioscorus, PELAGO MANCIPETUR.  
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 Cantica, approve, The suppressing and punishing of Heretics by the Sword of the Civil Magistrate, and by death itself, though Bernard dislikes the People's tumultuous murdering of them in a malicious manner; which Justine Martyr in his Epistle Ad Zenam & Serenum; Ambrose Epist. 27. Severus Sulpitius, sacrae Hist. l. 2. & Ivo Carnotensis Decret. pars 13. c 114. do 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 war upon obstinate Heretics, exhorting him to proceed therein.  
Our own venerable Beda, in Cantica Cant. l. 3. Tom. 4. Col. 748. on these words; Capite nobis vulpes pusillas, quae demoliantur vineas: determines, That all men ought in their several places to take and beat down Heretics and Schismatics: Ne fidem Ecclesiae, quam unam esse oporte●, eorum infestatio scinderet, atque in parts distraheret: And he adds, that he saith not capite vobis, sed nobis vulpes pusillas, for this reason; Vt 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 defenderet ipse, laborum piorum remuneratione ostenderet. And Ecclesiasticae Hist. Gentis Anglorum, l. 1. c. 21. He both records and approves the Banishment of the Pelagians out of this our Island for their Heresy.  
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, etc.  
I could add many more 
‖ Ambrose de Officiis, lib. 1. Epist 29.  Authorities of the Ancients to this purpose, 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 
Object. 1.  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 humana creduntur, & ad ●uendam Christi Ecclesiam, ambitione seculari laboratur. Ac nunc prob dolor divinam fidem fuffragia terrena c●mme●dant, inopsque virtutis suae Christus, du● ambitu nomini suae conciliatur, arguitur: Terret exiliis & carceribus Ecclesia, credique sibi cogit, quae exiliis & carceribus ●redita est, etc.  
I answer with 
p Desensoris Pacis, pars 2. c. 9  Marsilius Patavinus, who objects it; that this was objected 
A●●wer.  only against Auxentius the Arrian, as he was a Bishop or Clergy man, to whom no coercive power, nor external forcible Authority by the Sword, belonged; or against the Clergies own using of external force; not against the Coercive and Penal power of Christian Princes and Magistrates, to whom God hath given the Sword of Justice, to suppress and punish Heretics, as well as other Malesactors. So as it makes nothing at all against my conclusion; and yields our Opposites (who never cite it) but this Nonsequitur. The 
S●● C●s. Tri●●pa●●●. Hist. ●●. c. 30. l. 8. c. ●▪ etc.  Arrian Bishops are justly blamed by Hilary for using external force, violence, prisons, banishments, death, against the Orthodox Christians, guilty of no Heresy nor Schism; Therefore godly Emperors, Princes, Magistrates, are blame-worthy for imprisoning, restraining, or putting obstinate dangerous Heretics to death. All other Objections from the Fathers, will receive the self same Answer.  
If any object in the second place, the 56. Canon of the fourth Council of 
Object. 2.  Toledo, prohibiting the Enforcing of the jews to believe by external violence, in these words; 
Surius Concil. Tom. 2, p. ●4. Gratian Distinct. 45.  De Judaeis autem praecepit sancta Synodus, nomini deinceps ad credendum VIM INFERRI, 
●● Carnoten●●, Decretal, pars 13. c. 94. Rom. 9  Cui enim vult Deus miseretur & quem vult indurat. Non enim tales INVITI SALVANDI SUNT, SED VO●ENLES, Vt integra sit forma justitiae: Sicut enim homo 
●●en ●.  propria arbitrii voluntate serpenti obediens periit, sic vocante gratia Dei, propriae mentis conversione homo quisque cred●ndo salvatur: Vt NON VI, sed liberâ arbitrii voluntate & convertantur, ●VADENDI SUNT, 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 Vnctos esse, & corporis Dominici & Sanguinis extitisse participes, oportet, ut fidem etiam, ●uam VI, VEL NECESSITATE SUSCIPERUNT, TENERE COGANTUR, ne nomen Domini Blasphemetur, & fides quam susciperunt, vilis & contemptibilis habeatur.  
I answer, first, that the forcing and compelling of professed Jews, who 
●●●●.  never embraced Christianity, to believe and be baptised against their wills, is one thing; and the punishing of Heretics, who have once embraced, professed the Christian Faith, and revolted from its sincerity, another thing; therefore this Councils prohibiting the former, doth no ways impeach the lawfulness of the later: The one being an enforcement of an unbeliever; the other, a punishment of a wilful misbeleever. Secondly, it is one thing to enforce Jew's to come to the outward Ordinances, and Means of conversion, that they may believe, or be converted by them; and another thing to enforce them to believe and be baptised before instruction or conviction: the first this Council condemns not, but the later only. Thirdly, there is a difference between compelling Jews by outward violence to be baptised, and profess themselves to be Christians; and restraining of them by Laws 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 restrains, Can. 58, ●● 66. Fourthly, this very Canon informs us, that some Jews were compelled to be baptised and embrace the Christian Religion in the Reign of their most Religious Prince King Sysubet; and those having once embraced the Gospel, and received the Sacraments, though by coercion, are by like coercion to be enforced to perservere in this Profession, by the determination of this very Canon: Therefore by the self same reason, Heretics who have once embraced the orthodox Faith, and revolt from it unto damnable Heresies, are by this Counsels resolution, even by outward force and punishments to be compelled to renounce their errors, and persevere in the orthodox Faith they once embraced, professed; or else they may be justly punished by the civil Magistrate, lest God's name should be blasphemed, etc. Which is so far from making against, that it is a direct determination for me, especially if we consider the many penal, coercive Laws made against the Jews in Spain, about and soon after the time of this very Council, recorded at large by 
v Codeae legum Antiquarum; Leges Wisigothorum, l. 12. Tit. 2.  Fredericus Lindebrogus, where you may peruse them. Fiftly, there is a wide difference between natural borne Subjects, and mere Foreigners or Aliens who are no Subjects, but Sojourners in a Kingdom, as the Jews were in Spain: A Prince may compel 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 compel all English, Scottish, Irish Subjects to repair to our public Assemblies, and to submit to that Chuch-government which shall be established by common consent in Parliament; but they cannot enforce a Jew, a Turk or Spaniard, who sojourn here as Factors, to make public 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 ratify and confirm my Thesis; the contrary assertion being maintained only by the schismatical, heretical 
x See Joan: Malderus, de Virtutibus Theol. qu. 12. de Haeresi Artic. 3. mem. 1.  Donatists, to uphold their faction in point of Thesis, though directly contradicted by their practice, as Augustine demonsttates, and Optatus too, who have largely refuted this their Antimagistratical error in their forecited, and succeeding Passages.  
For popish Authors, besides the Canonists already cited, I could mention divers who assert and prove at large, That obstinate Heretics and Blasphemers 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 Tudensis, 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 Waldensis, Doctr. Fidei. l. 2. Artic. 3. c. 71. Alexander Alensis, Sum. Theologiae pars 2. quest. 162, 163, 164. Lupoldus, De Zelo German. Veterum Principum, cap. 2. Thomas Beauxamis, Harmoniae Evangelicae, Tom. 2. f. 406. (where he proves, The lawfulness of burning Heretics 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 haeret. Jacobus No●nera, de Ecclesia Christi ab Haereticorum Conciliabulis Dinosc●nda, l. 1, & 2. Paulus Windeck, de Extirpandis Haereticis. Paulus Grillandus, De Haeereticis & eorum poenis (where this is fully proved, That Heretics may and aught to be punished and put to death by the Civil 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 lawfulness of putting Heretics to death, enforcing this argument among others, in these terms: 
x ●●l: 633, 4.  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 rapacem Lupum (ubi gregi metuit suo) non prius occideret, quam sinat oves ab eo dilaniari? Quis est qui nescit, quod pastori charior esse debet suarum ovium salus, quam Luporum vita? Quamobrem cum alterutros perire necesse sit, hoc est, aut oves, aut lupos, quid stolidius cogitari potest, quam ita lupis indulgere, ut gregis tand●m universi jacturam 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 Tim. 2. 17.  Paulus) velut cancer serpit: Q●amobrem si liceat feras non arcere solum, sed etiam interimere, ne pecudibus noceant, MULTO MAGIS ID LICEBIT DE HAERETICIS STATVERE, 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, quocunque locorum vivere permittuntur, nunquam ab eorum dentibus tuta fuerit Christiani 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 chrysostom, Augustine and Euthymius, That Heretics may be slain 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 Assertionibus deprompta; Venetiis 1608. Haeresis 229, 230, 231. p. 133, to 137. (where he copiously proves, the lawfulness of Christian Magistrates restraining and putting Heretics to death, from the Authorities of Atha●asius, Joannis Maxentius, Augustine, Prosper, the Counsels 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 Theologica, Disp. 18. sect. 2. The Rhemists in their Notes on the New Testament, 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, etc. 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 Veterum Principum: & de Methodo contra Sectas, Robert: Arboricensis, de Haereticis coercendis; & de compescenda Haereticorum petulentia. Arnoldus Albertinus, Comment. Rubr. & C. 1. de Haereticis: Joannis Nicholas Aulati, de Haereticis. 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 Homil. 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. Thomas 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, Progress & 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 copiously handled, asserted; Marcus Antonius de Dominis, Archbishop of Spalleto De Republica Ecclesiastica, l. 6. c. 4, 5, 6. (where this is amply proved) Joannes 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 confirms this Tenent; affirming it, Certum esse secundum fidem, propter consensum Ecclesiae & OMNIUM DOCTORUM, qui illud tanquam DOGMA FIDEI TRADUNT: which he further prosecutes numb. 4. Martinus 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 confusionem; Zanchius Vgolinus de Haereticis: Antonius Santorellus de Haeresi, Schismate & Apostasia: Franciscus Pegna de modo procedendi, Contr: Inqui●itos de Haeresi: Amb: de Vignate 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 quam rei criminis laesae Magestatis, vel quam 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 Heretics: affirming, That this is the unanimous opinion of all Catholics: And he there solidly answers the several objections made by Anabaptists 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 daily 
z See Master Fox his Acts and Monuments, and the French Book of Martyrs.  practise in putting such to death, and burning them to ashes, whom they condemn for Heretics, is an unanswer b● evidenc● of their opinions herein; I shall proceed to the Resolutions and Judgements of such Protestant Churches in their public Confessions, and learned Protestant Writers of chiefest note, from the very glimmerings of Reformation, until 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 certain will overbalance Master D●s pretended Authorities to the contrary, and put him to perpetual silence. I shall begin with the Confessions of whole reformed Protestant Churches, and then pass unto their Writers.  
The 
k Harmony of Confessions, sect. 12. p. 458 459, 460.  Reformed Churches of H●lvetia, in their former Confession, resolve thus: Seeing every Magistrate is of God, his chief 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 Laws, 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 maintain peace and public tranquillity, which doubtless he shall never do 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 OUT LIES, and all Superstition, with all Impiety and Idolatry, and shall defend the Church of God: For 
Note.  indeed we teach, that the care of Religion doth chiefly appertain to the holy Magistrate; let him therefore hold the Word of God in his hands, and LOOK, THAT NOTHING BE TAUGHT CONTRARY THEREUNTO: Let him draw forth the Sword of God against all Malefactors, seditious persons, Thiefs, Murderers, Oppressors, BLASPHEMERS, Perjured persons, and all those whom God hath commanded him to punish or execute; LET HIM SUPPRESS STUBBORN HERETICS, (which are Heretics indeed) who cease not TO BLASPHEME the Majesty of God, and to trouble the Church, yea and finally to destroy it. We condemn the ANABAPTISTS, who deny, that any man can justly be put to death by the Magistrate, etc.  
The 
l Ibid. p. 466.  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 only those which are committed against the second Table, but also against the first, etc.  
The 
m Ibid. p. 467.  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 clean abolished, that the Kingdom of Antichrist may be overthrown, and the Kingdom of Christ enlarged, etc. Wherefore we condemn the Anabaptisis, and all those troublesome spirits, which reject the higher Powers and Magistrates, overthrew all Laws and Judgements, etc. which God hath appointed among men for honesties sake.  
The 
n Ibid. sect. 19  Confessions of Auspurge, Basill, Bohemia, Scotland, determine the like, as you may there read at large.  
I shall add some few foreign Protestant Authors of chiefest note to these Confessions.  

o Defensoris Pacis, pars 2. c. 9, 10, 21.  Marsilius Patavinus, a great opposer of the Pope's usurpations, asserts; That although the Pope, Prelates and Clergy men, have no coercive power to compel Heretics and Schismatics to believe and embrace the Gospel, or to constrain men to keep the precepts of the Evangelicall Law; Yet Christian Emperors, Kings, Magistrates, may by their humane Laws punish, imprison, fine, banish Heretics; and that it belongs properly to them, not to Priests, to punish and condemn Heretics: concluding thus; Quod poenas personales, atque reales Haereticis infligere, ipsasque exigere, sibique applicare LICITE POSSUNT ET SOLEBANT PRINCIPES, siuè legislatores humani.  
Henry Bullinger, Decadis secundae Sermo octavo, prapounding this Question then in controversy: 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 & deuces pervicaces in erroribus, qui audaces sunt Hypocritae, & loquaces, & ideò ad seducendum appositissimi; ipsi quidem sine emendatione in propriam ruentes perniciem, & alios secum pertrahent. Et high MODIS OMNIBUS SUNT COERCENDI, veluti Ecclesiae pests, ne contagio ipsorum, seu cancer, serpat latius: Sunt deinde seducti quidem & damnati ab aliis qui errand, 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 aliis sunt graviora: Sunt quaedam adeò Blasphema, impia & indigna▪ ut ne audiri quidem, ne dum ferri possint: sunt quae directè & palam tendunt in subversionem Reipublicae, nisi in tempore sopiantur. Oportet autem Scriptures & ●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. Name errand quidam, sed ita, ut horum erroribus Deus non blasphemetur & Ecclesia consistat. Denique, ipsa non interturbatur Respublica. Ubi rursus occurrat illud Apostoli: 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 subversores Ecclesiarum, JURE CAEDI POSSUNT; ideò tamen capitis supplicio non protinus afficiendus est omnis qui errat. Et quae minis & increpationibus curari possunt, non debent acerbioribus elui & puniri. Modus 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 AFFLICTIONES, 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, etc. 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 Officium Magistratus in totum à rebus fidei & Religionis alienum faciunt, nec quicquam illum circà eas vel constituere vel emendare, aut etiam vindicare permittunt, addicentes illum totum solis-rebus seculi: Isti verò parum piè de sublimi potestatis munere sentire videntur. Dii in Scriptures Vocantur 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 consultores, Levitas & Sacerdotes, ipsi quoque legem Dei studiose legerent, nimirum ut sicut 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 superstitionem statueret, si ariolos consuleret, si Deo convicium dicat & hujusmodi, 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 hodiè; & aeque tum atque modo opus Spiritus Sancti illa exstitit: Nihilominus, 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 nocentius quicquam accidere impia Doctrina & superstitiosis Ceremoniis, etiam apud nos Magistratus officium erit cavere, ne quid in his pal●m peccetur: 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, quam primum habere quicunque potestate funguntur, non folum divinae, sed simul omnium Sapientium leges sanxerunt.  

o Operùm, Tom. 2. f. 2. 323.  Huldricus Zuinglius de Duplici Justitia, Divina & Humana, towards the end, writeth; That the Magistrate was instituted by God; among other ends, Ne blasphemi reddamus, sed verbi Domini audientes: Quod si ego blasphemias 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 oraculis pugnant. And elsewhere he writes thus: 
p Explan. Articul. Artic. 29. Tom. 1. f. 79, 80.  That the Magistrate must know himself to be nothing else but a Sword, wherewith God doth cut off the worst and most hurtful 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 Ibid. Artic. 40. f. 82.  That the Magistrate may lawfully put open Malefactors ' to death, who are pernicious to the Body of Christ, and hurtful to the Commonwealth: And though he holds, 
r Ibid. Explan Artic. 65.  That the Doctrine of Christ is not to be propagated with arms and the sword; and blames the Papists, the enemies of God's Word: Quod omnia vitentant, non Scripturarum collatione: Yet he adds; Interim Magistratus officium est nihil ominous, ut hostibus veritatis (posteaquam satis sunt auditi & verbo Dei convicti) 
Note.  silentium imponant, etc. 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 omninò 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 suppress Heretics and Seducers, who are obstinate, and disturb the public peace, else God will certainly punish them for this neglect of their duty. And in these places and elsewhere, he largely asserts the divine institution, power, lawfulness and necessity of the Christian Magistrate 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 principal care to suppress and punish Idolatry, Sacrilege, Blasphemy, and other public offences against Religion; and to take care, that the true Religion contained in the Law of God, he not publicly 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 only by Scripture, but profane Authors too; That it ought to be their chiefest care to defend and preserve true Piety and Religion, and the honour of God, whose Vicars they are, and by whose benefit they reign: And he concludes thus against the Anabaptists, 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 floreret: Contra verò sacra historia inter vitia anarchyas ponit, quod non esset Rex in Israel, ideoque faceret quisque quod placebat: Unde coarguitur eorum stultitia, qui vellent neglectà Dei cura, juri inter homines dicundo tantum intentos esse. Quasi verò praefectos Deus suo nomine constituerit 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, ut omnes violatae pietatis vindices è medio sublatos cupiant, etc. In his Commentary on Rom. 13. and elsewhere, he asserts the like: and that Christian Princes and Magistrates are to suppress and punish Heresies, Schisms, Blasphemies; refuting the Anabaptists opinions and objections to the contrary: Yea, Master Calvin caused the anabaptistical Heretic Servetus to be put to death by the Magistrates of Geneva for his obstinate Heresy and Blasphemy; for which being blamed by some Anabaptists, he writ a particular Treatise, wherein he demonstrates to the world, Licitum esse in Haereticos gladio animadvertere: that it was lawful for the Christian Magistrate to put Heretics to death, as Beza records in his life, and Bellarmine citys it too, lib. 3. de Laicis, cap. 21.  
Finally, Master Calvin in his Praelectiones, in Daniel, cap. 4. ver. 1. fol. 43. asserts the lawfulness of punishing Heretics and Blasphemers even with death: informing us what manner of persons they are, and what they aim at, who hold the contrary, in these words: Certum est quod cupiant: Nam si quis ipsos respiciat, SUNT IMPII DEI CONTEMPTORES [not Saints:] 
Nota.  saltem nihil vellent certum esse in Religione; ideo labefactare, & quantum in se est, etiam convellere nituntur omnia pietatis principia. Ut ergò liceat ipsis evomere virus suum, inde tant●●ere litigant pro impunitate, & negant poenas de Haere●icis & Blasphemis sumendas esse, etc.  
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 aught to suppress Heretics with civil and corpor all punishments, and the Ringleaders of them with death and capital censures, even under the Gospel, according to the Prophecy of Zech. 13. 2, 3. meant only of the times of the Gospel. And in his 76 Homily, in Epist. ad Rom. cap. 13. he affirms the same; asserting, That the Christian Magistrates under the Gospel ought to punish all those offences with the Sword, which God himself hath thought worthy to he punished with capital censures: Inter quae cum omnium gravissima sint, quae adversus primam tabulam, cum divini nominis contemptu, cultus prophanatione, & multorum aliorum seductione designantur, PROCUL DUBIO in eorum Authores quam severissimè pro delicti ratione animadverti debet. Minimè ergò illorum sententiam probamus, qui adorandae Trinitatis hosts, & aeternae Jesu Christi Divinitatis blasphematores, plectandos esse negant. Dicunt illi, Fidem donum Dei esse, neque aliquem ad rect● sentiendum cogi posse: Sed nos vicissim dicimus, contineri posse poenarum metu impostores, ne virus haeresium spargant, & pravis dogmatibus rudes & imperitos rerum seducent. He adds, that by this reason, no Malefactors whatsoever should be punished, because they commit those crimes for want of faith and grace, which are God's gift.  
Learned Peter Martyr not only in his Common places, Classis 2. cap. 4. sect. 30, to 43▪ but in his 
s Tiguri An. 1559. p. 1017 to 129.  Commentary on Rom. 13. asserts the like, affirming, That many wicked men and Heretics have been by the force of laws and punishements inflicted on them, converted from their sins and errors, and by degrees brought to a cordial love and embracing of Virtue and the true Religion; and that upon this reason, Saint Augustine, who at first thought the Magistrate ought not to punish Heretics; changed his opinion.  
Solid Paraeus in his 
t Heidelb. 1613. Col. 12 75, 1276, 1367, to 13●0.  Commentary on Rom. 13. asserts and proves at large, That it is, and always hath been the chiefest care of godly Kings and Magistrates to abolish false worships, take away Idols, and all instruments of Idolatry, and to preserve the purity of Religion and God's worship: That they ought not to suffer impurity in Religion, or to give liberty to every one to teach and profess what Religion he like, but only to defend, tolerate and establish the true Religion; and that they ought, Edictis & poenis impedire Blasphemias, Haereses, Idola, Sacrilegia, etc. by laws and punishments, to restrain Blasphemies, Heresies, Idolatries, Sacrileges, Schisms, and the like: Which he there proves at large, quoting the Laws of many Emperors 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●, Olevian, Piscator, Scultetus; and generally all Protestant Comentators on Rom. 13. and Papists too, whose words for brevity I pretermit. To these I might add Brentius, de Republ. administr. Capito, de Jure Magistratus in Religione. Musculus Comment. in Psal. 2. (cited by Master Beza, as concurring 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 Blasphemous obstinate Heretics may justly be put to death by the civil Magistrate, as Gentilis was at Berne, and Problem. Locus, 59 de Scismatibus; he asserts, That the chief Ringleaders of Schisms, and obstinate Schismatics may lawfully be suppressed and punished by the civil Magistrate, as the Donatists were, and enforced to come to the public Ordinances by penal laws; by which means many have been reform and converted, as experience manifests.  
Philip Melancton, not only in his forecited passages, but in his Council▪ de Officio Magistratus in Ecclesiarum Reformatione, & Loci Com. de Sacramentorum Numero; (where he makes the Magistracy a Sacrament, in some sense: Erit & Magistratus hoc modo SACRAMENTUM, quia est certum genus bonorum o●erum, ornatum verbe Dei & promissionibus, Rom. 13. even for the punishment of evil doers in the Church:) Historia de Incendio Serveti, by a nameless Author, Hartmannus Springelius, de hodiernis Haeresibus & Haereticis: Joannis Wigandus, de Exiliis Facinorosorum, & Pseudomartyrlis, Cl. G. Praet. de Regia potestate in Ecclesia; Hadrianus Saravia, de Imperandi 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, Heretics, Schismatics with corporal censuresand death.  
Learned 
v ●n Misc●llan, cap. de Magistratu.  Zanchius affirms; Omnes ferè ex nostratibus hujus sunt sententiae QUOD HAERETICI SUNT GLADIO PUNIENDI; That in his time, almost all Divines were of this opinion, That Heretics 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.  

Contr. Holde●um, & Jac. Andr●●, p. 12●▪  Theodor Beza writes; We teach, that christian Magistrates ought to take special care, that the pure and sincere worship of God may flourish, and that they should RESTRAIN AND PUNISH Heretics, CAPITALI QUOQUI PENA SI NECESSITAS ET SCELERIS MAGNITUDO POSTU●ENT; and that with capital punishment, if the necessity and the greatness of the crime so require, rather than the Church should receive any damage: Which he elsewhere asserts at large, Operum Vol. 1. p. 83, to 171. in a particular learned Treatise, De Haereticis a Civili Magistratu puniendis.  
So Junius in Defension 2. de Trinitate adversus Samotenianos', Heidelb. 1591. p. 40. Danaeus Ethicae Christianae, l. 2. c. 13. & elsewhere, are of the same judgement: To whom I might add Voetius de Tolerantia Anti-Trintariorum: Becanus Locorum Com. Locus 49. the Professors of Leyden, Censura Remonstr. c. 24. sect. 9 Spanhemius Diatribe Historica de Orig▪ Progressu, Sectis & Num. Anabaptistarum: with many other foreign Divines, whose names I spare; all reformed Churches in foreign parts concurring with me both in judgement and practice too.  
Neither do our own Author's dissent, but concur jointly with these our Brethren; witness Bishop 
Defence of the Apology, ●ar●●. c. ●, dev●●●. p. ●17●  Jewel, and Master 
z Reform Catholic, Con●●. 2●. c. ●●4. and on 〈…〉.  Perkins himself (whose words I shall recite in the close of this Work) Doctor Whitakers Adu. Campianum 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 HERETICS, both in our own and other Countries (even with death) yet we abhor the cruelty of Antichrist and his Church, which condemn the Christians, and murder them under the colour of Heretics: Doctor Robert Abbot, de Suprema Potestate Regia: Bishop Carlton of Jurisdiction Regal, Episcopal and Papal: John Bridges of the King's Ecclesiastical Supremacy: Thomas Becon in his 
* Pag. 73, 74, 75.  forecited works; and Doctor Willet in his Sixfold Commentary on the Epistle to the Romans, cap. 13. Controversy 4, 5, 6. Where thus he writes.  
Prince's ought not only to take care about the affairs of the commonwealth, and to be altogether careless of Religion, but even unto Ecclesiastical affairs, and matters of Religion, they ought to extend their Princely care and watchfulness. First, the Prince is the Minister of God for our good; but the good of the Subject is not only civil and temporal, but spiritual concerning Religion. Secondly, Even the Heathen did ascribe unto their Kings a principal care even of Religion: Whereupon the Emperors of Rome were styled, Pontifices Maximi, the high Priests or Prelates: and Aristotle writeth, lib. 3. politic. c. 10. that the Lacedaemonian Kings had the command of War, and rei divinae cultum exercuisse, and did exercise divine worship, unless 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, rather than private persons: these only 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 publicly for the maintenance 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 own eyes, Judges 17. 4. if there had been then a King, they should not have been suffered every one to follow their own fancies.  
Thirdly, Christian Princes are by their Laws and Edicts, to restrain all Blasphemy, Idolatry, Heresy, Sacrilege, and such like, because Princes are to be feared for evil works; their office is to restrain all evil 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 Romanists grant thus much, that the Princes by their Laws should provide against Heresy, but they will exclude the Prince from all judgement of Heresy, which must be in their opinion determined only by the Church, etc. Which all our Divines and Protestant Writers condemning, is a strong evidence to me, that Heretics are properly triable only by the Judges at the Common Law, by way of Indictment, not by the Clergy, as their Heresy is criminal and capital, 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 Episcopal Party, whom I pretermit: I shall conclude only 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 compel persons to a Church-profession? For clearing whereof, he lays down and proves these five Conclusions.  


I. The Magistrate may compel to the means and external acts of worship, and to restrain them from external false worship of the false God, or of the true God worshipped in a false way; he cannot compel to internal acts of faith, love, and such like, as having 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 Baptised and professing Christ.  
III. A Magistrate may compel a Heathen Nation to the negative reverence of Christ, in an indirect way, and that with the Sword, though he cannot compel to the positive worshipping of him: If a Christian Prince subdue a Pagan Nation, he cannot force them with the Sword to a positive receiving of the Doctrine of the Gospel, but if it be a Nation expressly blaspeming Christ, as the Nation of the Jews now do, he may compel them to an abstinence from a professed blaspheming of Christ, because he is to use the sword against Blaspemy.  
FOUR The compeling power of the Magistrate is terminated upon external worship, as abstracted from either hypocrisy or sincerity in worship.  
V. Though no man resist the Magistrate in a matter of Religion, except in a hypocritical way, save only he who thinketh he hath reason to resist, and is led by the judgement and indictment of conscience, yet is not the judgement of conscience, but only the Word of God the rule of man's obedience, or resisting in action, purposes and conversation.    
These five conclusions he there proves at large; asserting, That gross Idolaters, seducing Heretics and universal Apostales, may and aught to be put to death; and he citys Beza, Junius, Becanus, Zanchius, Perkins, Danaeus, Bullinger, and the Professors of Leydon, to be of this opinion, That ringleading and seducing Heretics are to be punished to death; with many Popish Authors who are of the self same judgement: 
a See his Treatise against toleration, and Master Obadia● Sedgwicks' Fast Sermon of the nature and danger of Heresy.  Master Edwards in his Anti-Pologia, and Gangraenaes', asserts the like; with our London, Essex, and Suffolk Ministers in their Petitions to both Houses, for the punishing and suppressing of Heresies, Schisms Blasphemies. The Independents in 
b Master Bayties History of the Brownism and judependency.  New-England itself, as Master Cotton, Master Hooker, and others, are of the same judgement, and de facto banished Master Williams, Mistress Hutchinson, and other Heretics and Schismatics, out of their Plantation: In few words, 
c See Master Loves animadversions, p. 21, ●2.  John Goodwin himself, in a Book entitled 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, Heresy, Schism, as well as with corruption of manners; where there is no danger of fight against God: And Mastor Burroughs from Zech. 13. 3. grants, That in the times of the Gospel (of which this Text is a Prophecy) all erroneous or idolatrous Prophets or Teachers, should be brought before the civil Magistrate, to receive condign punishment, even to the taking away of life, in some cases.  
Finally, even the very Ringleaders of the Anabaptists themselves, who to propagate their own errors without restraint, 
a Bullinger, Contra Anabaptistas', l. 1. 2. Sleidans Coment. l. 4, 5 10. Guy de Bres, contre les Anabaptistes. Cloppenburgirs' Gangraena Anabaptistica. Conradi Heresbachii Historia Anabaptistica, una cum notis Lamberti Hor trensi● Spanhe mii Diatribe. Doctor Featly his Dippers dipped, Master Robert Bailie his Anabapt. ch. 1, 2, 3. Joannis Witlingius de Anabaptistis.  first cried do●me the Magistrates coercive power in matters of Faith, asserting, That they ought not by their Laws and Edicts, to compel men to come to the public meetings, or punish any man with corpopall or capital punishments for any error or heresy: and at last denied Magistracy itself: Did afterwards, when they got the power into their own hands, not only make and proclaim themselves Magistrates and Kings, exercising more barbarous, bloody tyrannies, than the worst of Tyrants ever did; but professedly asserted and maintained, That all those who would not be rebaptized, and embrace their fanatic opinions, were to be slain and put to death as wicked men and Infidels, and their Lands and Goods to be confiscated to themselves, the only Saints; and accordingly they murdered and put to death many of their own 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 slain and executed in sundry places of Germany, as the Marginal Authors record at large: Therefore their own practise, 
b See Master Edward's Gangraenaes', and Master Bailies Anabaptism, c. 2, 3, 4.  Doctrine subverts this their pretended Antimagistratical position: It did so heretofore in Germany, and dot● so already even in 
c See Master Bailies Disswa sieve from the Errors of the times, p. 31, 32 48, 49, 50▪ 124 to 130, 13●, etc.  New and Old England, where they have any power: and I pray God we feel not as sad effects and symptoms hereof ere long at home, as ever they did in Germany.  
All these Authorities will, I hope, overbalance Master Dells opinion and mis-quotations to the contrary.  
Having fully answered and totally routed all Master Dells forces, against the coercive power of the civil Christian Magistrate, in case of Heresy, Schism, 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 Magistrates' punishment of Blasphemy, is thus expressed in a Letter written by a godly Minister, June 3. 1646. who was then in the Army. 
d Master Edward's his third part of the Gangraena p. 46.  They would not have the old Military orders, set forth by the Earl of Essex, observed, That BLASPEMERS should be boared through the Tongue. The 
Object. 12.  argument that they urged was, That sins which are directly against God, should be punished by God: Upon which ground, they hold, that Heresy, Atheism, etc. should not be punished by the Magistrate, because they are sins directly against God, etc.  
To this I shall answer, first, that if this ground were true, than God, 
Answer.  the Fountain of Justice, being as able to punish sins directly against himself, as well under the Law as Gospel, would not have in positive terms, commanded such who were guilty of open 
e Deut. 13. Levit. 24. 11. to 17.  Blasphemy and Idolatry, (being sins directly against him) to be stoned and put to death without any mercy, as I have proved he did; and those godly Magistrates and Princes, wsto punished Idolaters with death under the Law, had been Murderers and Delinquents: This argument therefore which taxeth God himself, and his precepts of direct injustice under the Law, must be rejected by the Objectors as blasphemous: or else they must make it appear by Scripture, that though these sins under the Law were by Gods own command to be punished with death by the civil Magistrate and people, yet now under the Gospel he hath resumed the power of punishing them only to himself, and deprived Christian Magistrates of it, which they can never do. Secondly, By this reason, Magistrates must not punish direct Atheists, openly professing there is no God, nor such Heretics who deny the Trinity, or the Deity of Christ and the holy Ghost, nor such as deny there is any Heaven or Hell; since these sin directly against God himself. O the piety of Master Dells anointed faithful Saints! is this their zeal, their piety, their sanctity? Thirdly, they must by this reason punish no sin at all, no not Rebellion, Murder, Treason, Sorcery, Adultery, for these sins are 
e Psal. 51. 4.  directly committed against God, who prohibits, and whose 
f Rom. 4 15. c. 3. 20. ●. 15. ●3. c. 7. 7, to ●5. 1 Cor. 15. ●●.  prohibition makes them sins, but sins only indirectly against men, as they are Gods creatures, and bear his image. Fourthly, if this paradox be true, then by the self same reason, God himself is not to punish any sin committed immediately against men, as Murder, Adultery, etc. nor may God nor man punish sins committed by beastly men with Beasts, because not directly committed against God or man, in the Objectors sense; and than what becomes of the truth of Heb. 13. 4. Revel. 21. 8. cap. 22. 15. Whoremongers 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 lie 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 lie down 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 Rom. 13. 4. 1 Pet. 3. 15.  are but God's Ministers, Avengers, Deputies, to execute wrath 
h Exod. 22. 28 Psal. 82. 1. 6  upon all evil doers: whence in Scripture they are called 
k 2. Chron. 9 8 Psal. 138.  Gods, said to 
l 2 Chro. 19 6  sit on God's Throne, and to judge for the Lord: Therefore certainly they may and aught to punish all sins directly acted against God, whose Deputies they are, rather and more severely than any other; as Judges and Kings Vicegerents punish all high Treasons or Offences (not the King alone in person) committed directly against the King himself, and that with greater care than any offences against other persons: and Counsels of War punish offences against the General himself, more exemplarily then against inferior 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 Jews cried out saying; if thou let this man go, thou art not Caesar's friend; whosoever maketh himself a King, speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down on the Judgment-seat, and delivered him ever to the chief 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 judgement, are no friends at all to God, and 
k ●ettul. Apolog. p. 673.  less zealous for him then Pilate was for Caesar; if they do not with all care and zeal punish such Atheists, Blasphemers, Heretics, most severely, who sin immediately against that God, whose very Vicegerents and Avengers they are, and it shall be more intolerable for them at the day of judgement, then for any Judge or Viceroy, who wilfully refuseth to punish high Treason against his earthly Sovereign, which is no less than high Treason in himself. I shall say no more to this Objection, but that it is fitter for Beasts, then rational men; for incarnate Devils, Atheists, then spiritual Saints; for God-dammee Cavaliers, than Parliament-Troopers, who deserve 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 A Reply of ● two of the Brethren to A. S. p. 58 and Master goodwin's Thormachia.  Repentance to the acknowledgement of the 
Object. 13.  Truth being a special gift of God, and man not capable of it (nor of any divine supernatural truth, not revealed by the very light of nature;) it is very unreasonable that the want of it, being a judgement upon a man from God, and which withal no way proves hurtful unto others (at least not necessarily or avoidable hurtful) 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 only proper and in the power of God alone to do.  
I answer, that this is one of John goodwin's Atheistical reasons against 
Answ.  the Magistrate's jurisdiction to punish Heretics, Schismatics, Antitrinitarians, or Denyers of the Deity of Christ and the holy Ghost, with corporal and capital punishments, borrowed from 
m Aug Contr. Lit. Petil. l. 2.  Petilian the Donatist, warranted by no Text at all, and directly contrary to the whole current of Scripture, as I shall prove by these instances. First, if this argument holds good, than no man can in any reason be punished or damned either for original sin, or unbelief, or want of repentance, faith, or any other saving grace, because it it not in man's own power, industry or seeking to avoid these sins, or procure these saving graces, but only in the 
* Ephes. 2. 8. 2 Tum 2. 25. Phil. 2. 13.  power of God to work them; yet God punisheth these unavoidable sins, and want of these spiritual graces, with eternal death. Secondly, the want of the grace of God hardens men's hearts, 
n Rom. 3. 10, to 19 Gen. 20. 9  & the defect of his fear before their eyes (which is not in their power, but Gods) is one principal cause, why men commit or fall into any capital sins, as Treason, Murder, and the like, as well as commit and fall into Heresy, Schism, Blasphemy, Atheism, Idolatry; But the want of God's grace or fear to prevent Treason or Murder, will not excuse Traitors, Murderers, or other Malefactors from the Gallows; nor Children, nor Servants from their Parents and Masters due correction: therefore not Heretics, Idolaters, Blasphemers, Atheists, Schismatics from due punishments. Thirdly, admit it would be hard and very unreasonable for a Christian Magistrate to punish any Heathen who never enjoyed the means of Christianity, nor professed the Christian Religion, for not believing in Christ or the holy Ghost, or for contradicting any truths revealed only by the light of Scripture not nature; since as many as have sinned without the written Law, shall be judged without the written Law, only for breach of the Law of nature, as 
* See Pe●e Ma●●●●, Paraus, Soto, Pererius, Willet, Marlo●●● in Rom. ●.  Divines determine from Rom. 2. 12, to 17. Yet since Christians who profess Christianity have the light of the Scripture to direct them, which by diligent reading, hearing, prayer, meditating, conference, (to which they are obliged, and which lies in their own power) they may fully understand, so far as to discern between Heresy, Error, Blasphemy, and the Truth itself: it is as great reason, justice, that the Christian Magistrate should punish them with corporal (and in some cases with capital) punishments, as God with eternal, for broaching damnable Heresies, Errors, Blasphemies and Schismatical opinions against the written Word, or, as to punish Heathens or Christians for any offence committed by them merely against the Law of nature, which is nothing so clear and perspicuous to Heathens, as 
2 Pet. 1. 19 Psal. 119. 105 S●● Willet on● Rom. 2. qu. 28 ●0 ●●.  the Scripture is or may be unto Christians. Fourthly, admit the Objection solid, yet it is nothing to purpose; since the Magistrate never punisheth any man for his mere ignorance or unbelief, as is pretended (though Ecclesiastical Officers do by 
p See the late Ordinances for Suspension from the Sacrament.  suspension from the Sacrament, and I think Master Goodwin too, against this very argument, which holds as well in Ecclesiastical as Secular punishments) but only for actual maintaining or venting damnable 
q ● Pet. ●. 1.  Hetesies, Errors, Blasphemies and Schismatical practices, after admonitions and other means used to reclaim them: Therefore the Objector might well have kept this rover in his quiver, which comes not ●eer the mark. Fiftly, Heresies, Blasphemies, Errors, Schisms, are exceeding prejudicial to others, and Gods eternal punishing of them hereafter, is no supersedeas to the Magistrates censures of them here, as I have formerly evidenced. Therefore this Argument is both false and idle.  
The fourteenth Objection is this; That 
r A Reply of two of the Brethren to A. S. ●. 59▪ 60.  power is very dangerous for a 
Object. 14.  Magistrate to own; in the exercise whereof, he may very easily (and commonly doth) run a hazard (at least) of fight against God, or of plucking up that which he hath planted, or of pulling down that which God hath built up: But such is that power of punishing Heresies, Schisms, Blasphemies, etc. which A. S. cum multis aliis, are ready to fasten upon him; Ergo. The proposition is too much every man's sense and consent, to be A. S. his dissent: The Assumption he proves, because those practices in Religion which the Magistrate is borne in hand, by those whose eyes be sees with in such cases, to be schismatical, erroneous and contrary unto God, may very possibly be the ways 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 only without, but against 
Answ.  Scripture, and might have been made against the Magistrates and people's punishing Idolatry, Blasphemy, with other e●rots under the Law, as well as under the Gospel. Secondly, it utterly subverts all Magistracy whatsoever; for as a Magistrate may possibly fight and sin against God through 
● Exod. 23. 2, ●. Amos 5. 7. c. 6. 12. Heb. 1 ● Eccles. 3. 16▪  error and mistake, in punishing Heresy, Schism, Blasphemy, etc. so likewise he may through ignorance, misinformation, bribes, affection, fear, hatred, Superiors commands, and the like, wrest Judgement, and judge, punish men unjustly, not only criminally or civilly, but capitally too, and so draw upon him the guilt of 
t Deut. 27. 25. Psal. 10. 8. & 94. 21.  innocent blood: Ergo, it is unlawful for any man to be a Magistrate or Judge between man and man, much more to be a King, whose exercise of his supreme authority is usually liable to more dangerous sins, corruptions, manifold temptations, abuses and dangers of fight against God, than other inferior Officers. Secondly, this reason militates against all other Callings and Professions whatever, which have their proper sins, temptations that attend them; but especially against the Ministry, who are far more apt to 
v ● Cor. 2. 17. Acts 20. 29, 30 2 Pet. 2. 1. 1 Cor. 6. 9 to the end.  broach Errors, Heresies, Schisms, to fight against God and his Truth, than Magistrates, as the Objector hath done for many years together, both in the Press and Pulpit: Therefore this Cretensis (if he credit his own argument) must henceforth give over his preaching, writing, conventicling, for fear of fight every day more and more against God, his Truth, People; since like 
x 2 Tim. 3. 13.  evil men and seducers, he grow every day worse and worse, more heretical and erroneous, and at last is like to turn either Atheist or nothing. Thirdly, it fights against the performance of all holy duties, there being a great deal of danger in performing them; our prayec●s 
y Psal. 109 7. Prov. 28. 9  may be turned into sin, the Word itself may be the 
z 2 Cor. 2. ●●, 16. Joh. 12. 48  savour of death unto us, and condemn us at the last; yea, we may 
a 1 Cor. 11. 29 34.  eat and drink our own damnation at the Lords own Table, as many do: Ergo, by Master goodwin's Argument, we must abandon all holy duties, in regard there are such dangers in them to our souls; and then farewell all Religion and the Scriptures too, which 
b 2 Pet. 3. 16.  many wrist to their own confusion. Fourthly, the danger of any lawful power or calling, must not take away nor suspend the lawful use thereof; and this danger in the Magistrates calling must make him more cautious in doubtful cases of Heresy, Blasphemy, Error, Schism, but not more negligent or less zealous in such as are clear and evident to his conscience, by the light of Scripture and consent of all Ages, Churches. Fiftly, for his assumption, it holds only in doubtful cases, not in plain and apparent, as most cases of Idolatry, Blasphemy, Heresy, gros●e Error and Schism are, which the Magistrate may boldly proceed to punish without scruple: and in doubtful cases, the Magistrate is to resolve his own conscience fully the best he may, and to proceed with more deliberation, mildness; and if at last he be throughly convinced, that what the Delinquents deem to be truth, and agreeable to the Word, be apparent Heresy, Error, Idolatry, Schism, his own conscience then, not theirs, must be his rule to proceed by; neither must he wound his own conscience, nor betray his liberty, trust, to spare them or their Heresies, Errors, Schisms, Blasphemies, Idolatries, no more than he may spare Traitors, Murderers, Thiefs, Sorcerers, who deem themselves innocent, o● pretend conscience to justify their crimes: But I have already refuted this Argument, more largely in my Answer to former Objections, I therefore pass to the next. 
Object. 15.   
The fifteenth Objection is this; 
c A Reply of two of the Brethren to A. S. p. 6●.  That power which was never attributed to any Christian Magistrate, by any Christian, but only by those who had very good assurance, that it should be used for them and on their side, is not like to be a power conferred on them by divine right, or by God, because it is no ways credible, that within the compass 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 itself, even unto death, should acknowledge such a power in the civil Magistrate, as did by divine right belong unto him, only because such an acknowledgement was like to make against himself: But that coercive power in matters of Religion for the suppressing of Errors, Schisms, Heresies, etc. was never attributed to the civil Magistrate by any Christian, but only by those who were very confident, that it would be used for their turns, and effect their desires: Ergo, he ought not to claim it.  
To this I answer: first, that this very Argument is built upon mere humane 
Answ.  reason, without any shadow of Scripture to warrant it, and is a mere surmise of a crazy atheistical brain, to elude, yea contradict direct Texts of Scripture; by which kind of argumentation both the Scripture and Deity itself may be subverted by luxuriant wits. Secondly, this Arguer plays the hypocrite against his own judgement and conscience tacitly confessing, that if the civil Magistrote would be for him, to set up Independency, and not against him, he would plead as hotly for his authority and coercive power, as any Presbyterian; but because he conceives the Parliament and Magistrates are against his way, therefore he pleads against their coercive power to suppress it, as the 
d Coutr. Lit. Petil. lib. 2.  Donatists did of old upon this very ground, who made use of Julian the Apostates Edicts against the orthodox Christians, to restrain them, but condemned Constantine's Laws to restrain themselves: as is evident by St Augustine's forecited passages; yea, our Independents at first seemingly pleaded for the Parliaments and civil Magistrates coercive power, whiles they had any hopes to make use thereof 
e See Master Edward's his Antipologias, p. 157, 158.  for the advancement of their own Party, as the 
f Voetius select. Disp. de Quaest. In quibus sit potestas Eccles. Thes. 1. 4. & 5. Vedelius de Episcopam Constantin. Mat. p. 3, 4, 5, 6.  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 expressly against it: Thus the g Independents and Anabaptists do now: God defend us from such gross Hypocrites and Turn-coots as this changeling Objector, who will be sure to strike in, and make use of the prevailing Party, if he conveniently may. Thirdly, Thiefs, Wolves, Foxes, yea all kind of hurtful men and creatures, might make the very self same argument as this Objector doth: no Thiefs, but only true men who thought the Judges sure on their party, did ever hold it lawful for Judges to condemn and hang men for stealing a little money or goods to supply their wants; Ergo, no Judge ought to claim or execute such a power: No 
● See Master Bailie● Dissuasive from the errors of the Tim. 5, c. 6. p. 124, ●● 150.  Wolf or Fox did ever hold it lawful for any Shepherd 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 natural genius, only to fill their bellies, and satisfy hunger, but only Shepherds and Sheep-masters; Ergo, it is unlawful for any to hunt, take or kill them: No Adulterer, Whoremaster or Drunkard will aver; that it is lawful for the Magistrate to punish them for Adultery, Whoredom or Drunkenness, because they committed them only to satisfy their beloved Lusts, and please their carnal appetites; but only chaste and sober men: Ergo, it is not lawful for the Christian Magistrate to restrain and punish Whoremasters, Adulterers, Drunkards for these Sins, Vices, lusts: Certainly such an Argument would quite subvert all civil punishments whatsoever, for Vnusquisque sui ipsius iniquus Index, especially carnal men in all cases which concern their best beloved sins. 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 less the hearts and secret thoughts of every conscientious Christian that ever lived under the power of Christian Magistrates) dares confidently aver, That a coercive power in Magistrates was never acknowledged by any Christian whatsoever, but only those who were well assured it would be used for their turn. When this pretending Omniscience can demonstrate this overbold assertion to be true, we may credit his Argument, till then, we must reject both him and his argument as false and groundless. Fiftly, 
g Mat. 22, 21. c. 10. 18, 19  Christ himself, together with his Apostles, 
h 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.  Paul and i Peter, acknowledged such a coercive power in the civil Magistrate, as I have proved, though they believed it would be used against themselves and their followets, as it was: the like did Augustine, with sundry other Author's forecited, and all Christian Churches at this very day; yea, Cyprian, Luther, Melancton, Zuinglius, and others, who lived in the times of persecution, did the like, as I have formerly proved: therefore the contrary groundless assertion of this over-confident Arguer, is most false, impious, and his Argument most infirm which is grounded principally upon it.  
The sixteenth Objection is this; 
k A Reply, &c p. 61.  That power which in the exercise of it, 
Object. 16.  directly tends to prevent, hinder or suppress the growth or increase 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 (QVESTIONLES) of any divine Right or Institution: If A. S. deny this proposition, at the peril of his modesty and reputation be it: But such a power in the civil Magistrate for suppressing Errors, Schisms, Heresies, etc. in Religion, directly tends to all the mischief and inconvenience in the world: Ergo. The evidence of the assumption is this, When men are obnoxious to the stroke of the civil 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 discouragement 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 withholding the Truth he so discerned, in unrighteousness, and so of having both God and his own conscience his enemy; or else of having his bones broken by the iron red of the civil 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 
Answ.  upon false carnal reasonings and principles, warranted by no Scripture, to contradict the coercive power of Magistrates, warranted by express Scriptures. Secondly, the proposition may very well be denied by A. S. or any other, without the peril of his modesty or reputation (the utmost hazard he shall incur by the Objectors confession) I am certain without any danger to his soul or conscience; else we must deny the very office and exercise of Kingly, and all other Supreme Civil or Ecclesiastical powers (here secretly struck at) because in the abused exercise thereof they usually tend, not only to prevent, hinder, suppress the growth & increase 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, etc. 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 See Melancton, Loc. Communes, Arctius Problemata, Tit. de Magistratu civili Lucas Osiander Enchirid Cont. cum Anabaptistis, c 9  Anabaptists and some of our new Saints of their spawning, condemn all Monarchy and Magistracy (as the Objectors cunningly do.) Thirdly, I answer, that the abuse of any lawful power or institution, doth not nullify the power or institution itself, if divine or necessary (as the Magistrates is) nor the lawful exercise thereof: therefore this accidental abuse of the Magistrates coercive power (the sin and fault of the persons that manage it only, not of the power itself) cannot invalid or nullify the exercise of it, no more than the abuse of preaching and arguing abrogate their lawful use; nor the common abuse of eating and drinking, to surfeiting and drunkenness, or of apparel to pride, make the things themselves, or the right use of them, evil. Fourthly, the assumption is false, contrary to express Scriptures, as Isa. 49. 23. 2 Tim. 2. 1, 2. yea the punishment of real Heresies, Errors, Schisms, Blasphemies (the only thing in dispute) by godly Christian Magistrates, can never involve them in the objected danger, and tends only to prevent the Objectors mischiefs, and to the remotion, suppression of those mists of Heresy, Error, Blasphemy, which would eclipse the light, the knowledge of God & Jesus Christ in Church, State, and helps to reform things amiss in Doctrine and Discipline, as experience with all Ecclesiastical 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 Heretics, Schismatics, false Teachers and Blasphemers, will never retard nor discourage any Orthodox Christian from searching and enquiring into the Scriptures, after more exact knowledge of the good and perfect will of God, as is falsely alleged; 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 induced to withhold the truth in unrighteousness, it is their own sin, not the Magistrates, nor the fault of his coercive power rightly managed, yea no true Saints of God, but only Hypocrites, and such false Saints as the Objectors are, will be deterred from searching the Scriptures, and induced to with hold the truth in unrighteousness 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 himself, 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 A Reply, &c p. 62.  That power which in 
Object. 17.  the use of it plainly and undoubtedly tends to the gratification of Satan, of carnal and profane men, is not certainly derived from God: But that power in matters of Religion to crush Heresies, Schisms, etc. which A. S. and many others pinned upon the Magistrate's sleeve, is a power of this tendency and importance in the use of it: Ergo, The latter proposition shines clear enough with its own 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 streams either of greatness or plurality in matters of Religion: therefore it cannot but be conceived a matter of solemn gratification to Satan, who is a Murderer and bloody Enemy to the Saints, to see them disgraced, crushed, etc. Secondly, because it is the impatient and important desire of all ignorant, loose, luckewarme and carnal professors, to have all religions (as they call them) all ways, sects, opinions and practices in Religion, wholly silenced, suppressed and abolished 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 
Answ.  Magistrates legislative, coercive and punitative power, tends to no such 
oh 2 Pet. 3. 16.  ends as is objected, but directly to the contrary; and if any apply it to such ends, it is merely the abuse, not use thereof; and the abuse of this lawful necessary power must not abolish nor blemish its lawful use, no more than the abuse of the very Scriptures, of Preaching, Food, or Ecclesiastical censures, nullify their use. Secondly, Heretics, Blasphemers or obstinate Schismatics, being the 
p Hence Sa●u●  Firstborn of the Devil, and 
q Gal. 5. 19, 20: Mat. 15. 19 Rome 16. 17, 18. 2 Pet. 2. 1 to the end.  Heresy, 
John told an Heretic, Sci● te esse prim●renitum D●abel, Euseb. Eccl. Hist.  Blasphemy, Schism, works of the flesh, directly contrary to the Spirit and Word of God; it is far more probable, that the not using this power of the Magistrate to punish them, will far more gratify Satan and profane carnal men, than the exercise of it. Thirdly, all the godly Christian Emperors, Kings, States, Ecclesiastical Historians, Councils and Authors forecited, who have enacted Laws against Heretics, Schismatics, Blasphemers, and have pleaded for the use, necessity of this power, have been quite contrary minded; yea, the very Word and Spirit of God, and God himself (who hath given them such a power in express terms in the Old Testament and New,) contradict this anarchical, if not Atheistical proposition, which hath neither Scripture nor reason to back it, but the Objectors own bare assertion, point-blank against Scripture, and the concurrent suffrages of all Ages, Fourthly, I beseech you observe the impudence of these Objectors, who deem themselves the only Saints, what Blasphemies they dare to vent in print, That the Magistrates power to crush Heresies, Schisms, Blasphemies, in the use of it, plainly and palpably tends to the gratification of Satan, and carnal and profane men; and those that are like to suffer by it, are men OF GOOD CONSCIENCE AND TRULY FEARING GOD: Ergo, Heretics, Schismatics and Blasphemers, in their judgement, are men of good conscience, truly fearing God; and those godly Christian Magistrates, who out of good conscience and true fear of God, shall restrain or punish them for their Heresies, Blasphemies, Schisms (by the rule of contraries) are men of no conscience, nor truly fearing God, but profane, carnal men, yea ignorant, loose, lukewarm and carnal professors, as he styles 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 Tyburn 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 desire of the true Saints and Ministers of God in all Ages (not of ignorant, loose, lukewarm and carnal Professors, as is falsely pretended without proof or evidence) to have all Religions, Ways, Sects, Opinions and practices 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 premises, and is manifest by all Historians, by the proceedings and Books written against Heretics and Schismatics, in all Ages; by the late Petition of thousands of godly People and Ministers to the Parliament, and both Houses Answers thereunto: Therefore this bare, sottish, false assertion to the contrary deserves no other answer, but contempt, and the Objectors merit no other character for it then that of Titus 1. 12, 13. The Cretians are 〈◊〉 Liars, evil Beasts: This witness is true.  
The eighteenth Objection is this; 
r A Reply of two of the Brethren to A. S. p. 62, 63  That power which in the use of it directly 
Object. 1●.  tends to defile and pollute the consciences of men, either by destroying the softness, tenderness or ingenuity of them, or by disturbing the lawful 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 Schisms, Heresies, etc. wherewith A. S. would fain befriend himself in the civil 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 own light, and prostituted itself to the desires and lusts of men, against the 
At one of the Objectors Mr J. O. his Conscience hath oft time● done ●n his whee●ing from one side and opinion to mother so often.  grain of its own judgement and reclamation (whereunto it is secretly tempted and urged) when a man is threatened deep, in case he shall not comply with the State in their Religion, his judgement and conscience being wholly averse to it, one of these great evil commonly befalls him: First, God takes no pleasure in such a conscience; afterwards, he withdraweth himself from it, and leaves it unto itself; whereupon it falls upon a course of hardening itself; and by degrees contracts a boldness, impudence and desperateness in sinning. Secondly, by reflecting on what it hath done in such a ●●se, and c●sting it up between God and itself, how grievous a sin it is to trample upon its own light, upon any consideration whatsoever, it brings itself into grievous Agonies of Perplexities and Horror, out of which it never recovers afterwards.  
To this I answer, first, that this Argument is founded merely upon false 
Answ.  and carnal reason, without and against all Scripture, being of the same strain as the former. Secondly, the Assumption is a gross falsehood, proved neither by Scripture, nor Historical Examples, nor Experience, but asserted only by the Objectors. Thirdly, it confounds the abuse of the Magistrates coercive power, with the lawful use thereof (as the two former Arguments did) and makes the abuse to nullify the use. Fourthly, it makes a casual contingent effect of the use of this coervive power, (which seldom happens, & that through the parties own default who is restrained, punished or only frighted thereby) to abolish the ordinary good use and effect thereof, to wit, the real conversion and reformation of Heretics, Schismatics and Blasphemers (not the pollution of their consciences, a mere contingent not proper effect;) which effect I have proved at large, it usually produceth, and was ordained purposely to produce, by Gods own 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 less sin to the party punished, far less dishonour to God, and less mischief to a Christian Church or State, for Heretics, Schismatics, Blasphemers to embrace the true Religion and worship of God, established by the State, to repair to, & join with our Assemblies in all public Ordinances, contrary to the grain of his own seduced judgement, erroneous inclination, then to persevere in damnable Heresies, Schisms, Blasphemies, which his erroneous conscience apprehends to be agreeable to the Truth: Therefore this pretended mischief, must vanish into smoke, and can no ways impeach the use of the Magistrates coercive power. Sixtly, I retort, that the first of these two pretended effects, not usually appearing in any one restrained Heretic, Schismatic or Blasphemer, is experimentally verified in the highest degree in many of the Objectors unrestrained, unpunished Saints, faithful and anointed spiritual ones, whom they so much exalt in a superlative manner, for their transcendent holiness; their very impunity for three year's space, hath caused God so far to withdraw himself from their formerly tender consciences, and to leave them so far unto themselves (as he did the Circumcellioes among the ancient Donatists) that they have many of them by degrees contracted such a 
s See Master Edward's his Gangraenaes', especially the third part. Master Bailies Anabaptism and Dissuasive  boldness, impudence and desperatenesse-in sinning, inventing most damnable, execrable horrid Blasphemies, Heresies, Errors, Tenets, concerning the Father, Son and holy Ghost, and their respective Deity, Unity; the sacred Scriptures, all God's Ordinances almost, the immortality of the soul, the salvation of all men and devils, and the like; committed such horrid outrages, maintained the lawfulness of such prodigious sins, practices, and printed such scurrilous, malicious, railing, slanderous Libels, against both Houses of Parliament, the Assembly, Scots, our Religion, Worship, Directory, Minister, Churches, Ordinances, Laws, and persons of greatest eminency and desert, as all the Ages from Adam till 1642. are unable to parallel; as Master Edward's hath largely demonstrated in his Gangraenaes' beyond contradiction: All which such a severe execution of our Laws against Heretics, Schismatics, 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, Schisms, 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 acquainted with these their exorbitances. And thus (I trust) I have unanswerably answered those Arguments which the Author of A Reply of two of 
Page 63.  the Brethren to A. S. (to wit, John Good● in) challengeth A. S. to answer solidly and thologue-like, BY REASON (he adds not Scripture, which he excludes) not by vote, which he professeth himself unable to answer, and to make him separate in judgement from A. S. and others in the point in hand.  
There is one grand Objection more, much insisted on in former times 
Object. ●9.  by Donatists and 
Mont fortius Re●utat eorum ●●ae pro persecut. dici so●ent: Beza de ●●retitia a. M●gistratu ●●●●ndis: pellarmine● Laici●, l. 3. d● 2.  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 civil Magistrate: But such are Heresies and Sects, as this Text defines. Therefore they are not to be punished nor suppressed by the civil Magistrate.  
I answer, first, that the proposition is merely 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 national 
c. 2▪ Answ.  Church; but it is merely contingent, through God's permission, Satan's malice, men's pravity, pride and corruption, as 
Epiphantus, Augustine, Iren●us, Alfonsus' ● Cast●●, and others, adv. H●reses.  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 clear by comparing it with the next preceding words; I hear there be Divisions (or SCHISMS) among you, and I partly believe 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 Schisms without Heresies, properly so called (as all accord,) though seldom or never any gross Heresy without 
See Thendor. E●sl. Hist. l. 4. c. 22, 23, 29, 32. l. 5. c. 5. 13 〈…〉  Schism. III. Admit there were an absolute necessity of Heresies in every particular or national Church in all Ages, more or less (which this Text imports not;) yet it follows not thence; Ergo, they must be tolerated, and not suppressed, nor Heretics punished and put to death; for by such Logic and Divinity, no sin nor wickedness, nor Malefactor whatsoever, should be punished or suppressed, but all tolerated without impunity: There is as great a necessity in regard of man's corrupt nature, since his fall, that there should be Traitors, Murderers, Thiefs, Idolaters, Sodomites, and heinous capital offences and offenders of all sorts in all Ages (especially in the last times) as well as Heresies and Heretics; as is clear 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 Traitors, Murderers, Thiefs, Idoloters, Sodomites, and the most detestable crimes and Malefactors of all sorts, must neither be restrained nor punished, especially with death? Impudence itself dares not assert it: If therefore the necessity of these sins and heinous Malefactors, will not excuse nor exempt them from punishment, no more will the necessity of Heresies or Heretics in the Church, exempt them from suppression and punishment by the civil 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 believeth in me, it were better that a Millstone were hanged about his neck, and that he were drowned in the depth of the Sea: Woe unto the world because 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 cometh: 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 than having two hands or two feet, to be cast into everlasting fire, etc. 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 itself, by Christ's own 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 Heretics nor Schismatics from temporal or eternal 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 ruin. IV. If this be no good Argument or consequent (as all will grant) There is a necessity, that the earth, by reason of God's curse upon it, should bring forth Briars, Thorns and Weeds, which will and do always spring up in our Gardens, Grounds and among our Corn, Gen. 3. 17, 18. Mat. 13. 25, 26, etc. Heb. 6. 7, 8. Ergo, we must not weed nor pull up such Thistles, Briars, and Weeds out of our Gardens, Grounds, Corn, but suffer them to grow without control. Nor this: Foxes, Wolves, Bears, and other Beasts of prey, do by a natural instinct and necessity, devour and pray upon Lambs, Sheep, and other Cattle; therefore it is unlawful to chase them away from the Sheep, Herd, Poultry, or kill them for devouring them; or to kill or drive away Rats, Mice, or Vermin from our Corn, 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 necessity of Heresies and Schisms: V. Admit there were a necessity of Heresies and Schisms in general, yet there is no necessity that such or such a particular Heresy should spring up, or that such a particular person should either be an Heretic or Schismatic; and if any be such, it is from their own 
x See 2 Thes. 2. 10, 11. 2 Pet. 3. 1. Al●onsus deCastro lib. 1. adver●. Haereses▪ Su mma Angelica & Ro●ell, Tit. Haeresis; and all Authors generally in the definition of Heresy from the etymology of the word.  free choice or love of Error, and through their own 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 own Council 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 Schisms did not prohibit nor restrain Paul himself from smiting Elymas the Sorcerer with blindness, 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 Corinthian, 1 Cor. 5. 5. nor from wishing those that troubled the Galathians to be cut off, Gal. 5. 21. nor from opposing Schism and Schismatics, 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. Therefore it can no more exempt them from temporal punishments by the civil Magistrate, then Ecclesiastical by Church-Officers, and the Apostle Paul himself. Finally, the contingent good which Heretics and Schismatics sometimes do to those that are approved, doth no ways plead for their toleration, or impunity, because it is contingent; All Heresies and Schisms 
y See 2 Tim. 2. 16, 17, 18. 2 Tim 3. 1, 107. 1 Tim. 4. 1, 2, 3. 2 Pet. 2. 1, etc. 〈…〉, Epiphanius, Augustin, Alsonsus a castro adver. Haereses  are in their own natures evil, dangerous, destructive, pernicious; If God's overruling providence turns them to good to some, yet they are dangerous and pernicious to most; and therefore deserve both suppression and punishment by Gods own express precept, Judas 3, 4, etc. Rev. 2. 13, 4, 115, 20, 21. 2 John 9, ●0; 11. Rom. 16. 17, 18. 1 Tim. 1. 19, 20. The Devil himself and his malice is sometimes an accidental occasion of good to the Saints; yet they must resist him steadfastly, else he would devour them, James 4. 7. 1 Pet. 5. 8, 9 Eph. 6. 12, 13. So ill humours, diseases▪ casually do the body good sometimes, but it is by purging of them out with Physic and Phlebotomy, else they will become mortal: so it is with Heresies and Schisms, they will prove damnable and pernicious, if not purged out of the Church's body: All which considered, the Argument from this objected Text, will prove a mere inconsequent and absurdity.  
As for the other Objection which the Independents and Sectaries of late 
Object. 20.  cry up, 
z See the ●loody Tenent, The compashonate Samaritan.  That no man now is guided with an infallible Spirit, so as insallibly and certainly to define what is Heresy and Blasphemy, what not: Therefore men are not to be capitally punished for Heresy or Blasphemy: (They might add by the like reason, not for any other crime.)  

Answ.  I answer briefly (because answered at large by Master 
a De Hoereticis a Civili Magi●●ratu pu●iend●s.  Beza heretofore, and by Master Edward's now, in his Treatise against Toleration, and elsewhere touched upon here, but fully refuted in my Truth triumphing over Falsehood, pag. 152, to 156.) First, that this Objection proves our Sectaries and Independents, who object it, mere Nullifidians, who believe not the very Principles of Religion with an infallible certainty of fall, as indubitable Truths, but only as probable Tenets, which may be false as well as true in which they are worse than Papists, who, though they plead for doubting of their own salvation, yet they doubt not at all of their Religion, though erroneous: Yea, worse than the veriest Turks and Pagans, who believe their Idolatrous Religions to be infallibly true. Secondly, I wonder how these Objectors dare profess or embrace any thing in Religion, which they believe not certainly to be an infallible truth; since whatsoever is not of faith is sin, 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 Independents fickleness and daily changes from one opinion to another, till they become flat Schismatics or Atheists, because they believe nothing with certainty. Fourthly, we have here an infallible evidence, that they are neither good Saints nor Christians, much less the only Saints and anointed ones▪ as they style themselves, since the Saints are all rooted, grounded in the true Christian Faith, and led infallibly into all divine Truth's necessary to salvation, which they both believe 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 believe 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 concerning them, are or may be infallibly known, and so corporally and capitally punished, in some cases; but especially by such godly Magistrates and Christian States, who certainly know and believe them, the Heresy or infidelity of the Heretic, Schismatic or Blasphemer, being an Argument of his obstinacy, not a supersedeas to the believing Magistrates punishments, who is assured both of their Heresy and Blasphemy, and of his own authority topunish them.  
Having now run through, and satisfactorily (as I humbly conceive) refeled all the principal 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 suppress or punish Idolaters, Apostates, Heretics, false Teachers, Schismatics, Blasphemers; the most of them, if not all, being borrowed verbatim from the Heretical Donatists heretofore, and Anabaptists of later times, and now new-minted and obtruded upon ignorant people, under the specious title of 
b Master Dells Epistle and Sermon passim.  NEW GOSPEL LIGHT, AND THE VERYMIND AND WILL OF JESUS CHRIST; I shall here openly challenge Master del, Master Peter, Master Goodwin, yea the whole rout of Sectaries, Anabaptists, Independents, to rally and reinforce these their routed scattered Forces, Argumeuts, by a solid Reply, or to yield 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 maintain a State-Church-Soule-destroying Paradox or Schismatical, Antimagistratical Error, to increase or support an anabaptistical or anarchical Faction, who endeavour all they can to subvert both our Magistracy and Ministry (and thereby our Church and State) to bring mere Anarchy and confusion into both; at first covertly, but now professedly in Pulpit, in Press, without a veil: Certainly afrer a serious survey of all their Arguments, Practices, Aims, 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 Sepulchre, with their tongue their have used deceit; the poison of Asps is under their lips: Destruction and misery is in their ways, and the way of peace they have not known; there is no fear of God before 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 YE HAVE LEARNED, AND AVOID THEM: For they that are such, serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches, deceive the hearts OF THE SIMPLE.  
Now because all of this rank (who pretend themselves the only Saints 
Object. 21.  and Gods peculiar Portion) are apt to 
c See the Arraignment of Persecution, A bloody Tenent, etc. and sundry such like Pamphlets.  cry out, PERSECUTION, PERSECUTION, with open mouth, when any the least motion is made to restrain or suppress their growth or insolency, proclaiming to all the world, their fear of persecution, in Press and Pulpit, before ever they have suffered in the least degree in purse or person; and perchance will term me, a persecuter of the Saints, a Bloodsucker, etc. for publishing this Treatise (as they have formerly done, for barely opposing them by way of Argument, in their erroneous ways of Schism:) I shall only answer this malicious calumny as a further Objection, and then conclude.  
First then I affirm, That it is an Argument of a very bad cause, of a 
Asw.  base unregenerate Spirit, a carnal, unzealous heart, and selfseeking disposition, clamorously to cry out against, and profess an extraordinary fear of persecution, or to endeavour to prevent it by such exclamations: A truly gracious Heroic Christian spirit disdains all such exclamations. Never do 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 contrarily they all generally accounted their Sufferings, their Torments, yea, their very bloodiest Martyrdoms, to be not only their Crowns and Glory, but their Option, and the thing they most desired▪ 
f Mat. 16. 21, 22, 23.  Our blessed Saviour foretelling his Disciples of his Death and Passion, Peter tòereupon, cut of a carnal love to Christ, took him aside and began to rebuke him, saying; Be it far 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 Baptism to be baptised with, and how am I pained till it be fulfilled? Yea, Christ for the joy that was set before him desired, and endured the Cross, but despised the shame, leaving us an example that we should follow his steps. We read of Paul Acts 20. 22. 23. 24. That he went bound in the spirit to jerusalem, though the holy Ghost witnessed in every City, that bonds and imprisonments did abide him; yea, he adds of himself. But none of these things move me, neither count I my life dear unto myself, so as I may finish my course with joy, and the Ministry which I have received of the Lord jesus, to testify the Gospel of the grace of God. And Acts 21. 11. 12. 13. When the Prophet Agabus, prophesied, that the jews should bind Paul hand and foot at Jerusalem, and deliver him into the hands of the Gentiles; and thereupon some of his followers and others of Caesarea, desired Paul, not to go up to Jerusalem; Paul would by no means be persuaded, but answered them with this increpation: What mean ye to weep and to break my heart? for I am ready, not to be bound only, but also to die at jerusalem for the name of the Lord jesus. 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 Martyrdom at ROME, he broke forth into this triumphant expression, 
z 2 Tim. 4. 6, 7, 8  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 Crown of Righteousness, which God the righteous judge shall give me at that day. It is Recorded of MOSES, Hebr. 11. 25. 26. That he refused to be called the son of Pharaoh his Daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season: esteeming the reproach of Christ, greater riches than the treasures of Egypt: for he had respect unto the recompense of reward. And we read of the believing Hebrews: That 
a Hebr: 10 33, 34  whilst they were made a gazing stock through reproaches and afflictions, yet even then they took it & the spoiling of their goods joyfully, knowing that they had in Heaven a better and more enduring substance. Yea 
b 2 Cor. 4: 17  our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Upon this ground all the magnanimous Saints of God, not only rejoiced in the hope of the glory of God, but even 
c Rome 5. 2 3  gloried in tribulation, & bid this public defiance to all sorts of persecutions whatsoever.  

d Rom. 8. 35. 36. 37.  Who shall separate us from the love of Christ? shall tribulation, or distress or PERSECUTION, or famine, or nakedness, or peril, or Sword? (as it is written) for thy sake are we killed all the day long, we are accounted as sheep, for the slaughter;) Nay, in all these things, we are more than Conquerors, through him that loved us. And therefore we read of some Martyrs, who in the midst of their tortures 
e Hebr. 11.  would not accept deliverance, that they might obtain a better resurrection. Yea, the elect scattered Saints to whom Peter writes: 
* 2 Pet. 1. 5. 6  Did greatly rejoice in their heavenly inheritance, even when 7 they were for a season in heaviness, through manifold temptations; That the trial of their faith, being much more precious then of Gold that perisheth, though it be tried 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 learns all those who will come after him; to (
g ● Mar. 8. 34. Lu. 9 23. ) deny themselves, and take up his cross daily and follow him: And the Scripture is express. (
b 2 Tim. 3. 11. 12. ) That all that will live Godly in Christ jesus, shall suffer persecution; And that it is (
i Phil. 1. 29. ) given to the Saints, in the behalf of Christ, not only to believe on him, but all o to suffer for his sake: and this is both (
k Math. 5. 10 11. 1 Pet. 3. 14 15. ) their blessedness, and highest honour they are capable of; for (
l 2 Tim. 2. 14. ) if we suffer with him, we shall also reign with him. Upon which ground Peter thus bespeaks the Saints, [
m 1 Pet. 4. 12 10 19 ] Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing hapeaed unto you: But REJOICE, in as much as ye are partakers of Christ's 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 ye, for the spirit of Glory and of God resteth upon you; on their part he is evil spoken of, but on your part he is glorified: But let none of you suffer as a Murderer, or as a Thief, or as an evil do●r, or as a busy body in other men's matters, yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf: Wherefore let them that suffer according to the will of God, commit their souls to him in welldoing, as unto a faithful 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 fear of, and clamours against persecution, proceed from a mere degenerous, carnal, base, unchristian spirit, and discovers them, to be none of those true hertick faithful Sts. of God, who bid defiance to all persecutions for Christ's sake, 
n Acts 5 41.  rejoicing & being exceeding glad, [as the Apostles did] that they are accounted worthy to suffer shame, imprisonment, loss 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 Math 10. ●8. ] fearing those only who can kill the Body, at the utmost, and do no more: but not him who can cast both soul and body for ever into hell. Let this their fearfulness, unwillingness to suffer any thing for Christ, with their whining & crying out like Swine, before the knife be near their throats, or any Coards about their Legs, (whereas [
p Isay 53. 4. Act. 8. ] Christ's sheep, like himself, 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 Sheep of Christ, but rather [
q 2 Pet. 2. 12 22. ] Swine in Sheep's Clothing.  
2ly. I answer, it is no persecution nor cruelty at all either in Godly Christians to inform against, or prosecute; nor in godly Magistrates to punish obstinate Heretics, schismatics, Seducers, or Blasphemers, with Fines, imprisonments, banishment, and in some cases with capital punishments, after all other milder and spiritual means attempted for their conversion. It is no cruelty, but necessary Christian policy to cut of a gangrend [
r Mar: 5: 29: ●0 ] member, to preserve the residue of the Body even from sudden destruction; or to cut off a right hand, [
r Math. 5: 29 30. ] & 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 suppress, imprison, Fine, banish, burn, or put to death incorrigible pestilent, execrable Heretics, false-Teachers, Blasphemers, or schismatics under the Gospel▪ yea it is an act (
s See Gratian Caus 23. qu. 4. ) 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 natural Parents, to correct their Children when they do amiss, to reform, and amend them: it is an act of [
Hebr 12. 5. to 12. Deutr. 8. 5. Prov. 3 11. c. 13. 24. v. 2 Chron. 33 11. to 20. ] greatest mercy and Love in God our heavenly Father to do the like, as the Scriptures plentifully 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 enormous sins: So likewise to dethrone and humble [
x Dan. 4. 32. etc. ] Nebuchadnezer in the very height of his pride, to bring him to the knowledge of himself, and confession of the infinite all-disposing power of God; Yea it was an act of extraordinary love and compassion in Christ, to unhorsed and terrify Saul [
y Acts 9 ] from Heaven, and strike him with astonishment and blindness, 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 Gospel in many Countries; & therefore he records it as an act of God's richest mercy & love, 1 Tim. 1. 12. to 17. So by the selfsame reason, it is a work both of mercy, love and piety in the Christian Magistrate, (not of cruelty and persecution) to restrain and punish obstinate Heretics, Seducers, Blasphemers, schismatics, and that in a threefold respect: First, to the parties restrained, or punished, because it many times convertsthem from their (
z 2 Pet 21. ) damnable Heresies, Errors, Schsmes, Blasphemies, which would bring upon them swift destruction, when no means else will prevail; or if not, at least it hinders them from doing so much mischief, & multiplying their sins so greatly as otherwise they would, inwhich regard Paul terms the higher powers the 
a Rom. 13 4. See Dr. willet's Comment: on Rome 13. qu. 10 See Chrisostom: Theophylact, Haymo. Lura▪ Peter Martyer, S●●o Marlorat and Peraeus in locum.  Ministers of God for good, even to those whom they punish for their misdoings. 2ly. It is an act of mercy and love to others, in preserving them from being infected, seduced, destroyed by the damnable errors, Heresies, Blasphemies, Schismatical practices of those who are thus punished and suppressed. 3ly. To the whole state and Church wher● in they live, in preserving public peace and unity among them, which their Errors, Heresies, Blasphemies, Schisms would utterly dissolve, and in diverting God's 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 See Gratian Caus 23 qu 3. 4 5  act of cruelty and injustice, both to the parties offending, who hereby are much encouraged, hardened, and suffered to persevere in their Errors, Blasphemies, Heresies, Schisms, to their destruction, Whence (
c De 〈◊〉 1. 〈◊〉 Causa 23▪ ●u 4. ) Ambros concludes: Est injusta misericordia. In ipsa Ecclesia ubi maximè quis miseneri debet, teneri quam maximè debet forma justitiae, ne quis a consortio 
a● 〈◊〉 Caus 23 qu 3  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. Nun etiam cumuni indulgeat indigno ad prolapsionis contagium provocat universos? Facilitas enim veniae incentivum tribuit delinquendi. Yea, it is a great sin in, & a cruelty against those who tolerate such without punishment or restraint. [
* Gratian caus. 23. qu 3. ] Name 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 cruel persecutors of all others: witness the cruelty of the 
* 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.  Arians heretofore against the Orthodox Christians, who exceeded the very Heathen persecutors in their outrages & cruelties: witness the ancient [
f August. contr. 〈◊〉 Gram. l. 3 c. 42, 43. 〈◊〉 M●●. cont. Parm. here. p. 129, 130, 131. ] Donatists, who writ clamours and argued most of any against perseution the power of the civil Magistrate, the laws and punishments enacted and but moderately executed against them, for their Heresy and dangerous Schism: who yet, as S. Augustine proves at large, were the bloodiest and most outrageous persecutors of all others, where they had any power; making use of the Apostate Emperor's Jalians Edicts against the Orthodox Christians, to dispossess them of their Churches, estates, lives: their Circumcellioes first with clubs, and after that with swords, murdering and spoiling many in all places in a m●st tumultuous manner, so as the Emperors were enforced to suppress them by force of arms, and execute some of them to terrify the rest. Witness the bloody 
* Fox Acts & Monuments. ● Chytraeus Chro 〈◊〉 l 12 〈…〉, p. 46, ●…153  Papists proceedings against our Martyrs, who yet cry out of persecution against us, for executing some of their seditious traitorous Priests & Jesuits: & the * Anabaptists unparallelled tyrannical seditious, bloody proceedings in Germany, at Munster and elsewhere: with some Anabaptistical Sectaries carriages of late in England towards their Ministers, Neighbours: & some of their fellow-soldiers, who would have none dissenting from them in opinion, or party, either in our Parliament, Army, or in any place of public 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 practices their manifold late libellous seditious printed Pamphlets, and Mr. Edward's his Gangraena●s at large discover: Let them therefore give over, & abandon the sin of persecution themselves, and cast this beam out of their own eyes, Churches, before they find fault with that seeming mo●e of Persecution which they so much exclaim against in then Presbyterian brethren's eyes.  
Finally, I have [
〈…〉. ] premised this at first, That both Ministers and Magistrates, are to use all possible s●eet, mild●, and gentle means, to reclaim, reform Idolaters, Heretics, Seducers, Blasphemers, Schismatics, before they proceed to corporal or capital punishments: and when they are necessitated to punish any such by reason of their own wilful obstinacy, for the indication of God's glory, the preservation of the truth, and purity of Religion, the maintenance of the Churches, Kingdom's public peace, the prevention or diversion of God's judgements, and keeping the souls of their people from infection and destruction: they ought to do it, not out of any uncharitable, malicious, or revengeful spirit, or in an insulting, taunting, angry manner; but with a melting, bleeding, tender, compassionate spirit, lamenting their obstinacy; yea, with a desire by the punishments inflicted to reform and save their souls, and interrupt their future progress in these sinful courses: in such a manner 
l ●am. 3. 33. Hos. 11. 8, 9 c. 6. 4. Ier 31. 18, 19, 20.  as God himself corrects his dearest Saints, or a father his only best-beloved son, when they offend: or as a [
m See Gratian caus. 23. qu. 4. ] Chirurgeon lanceth his patient, or cauterizeth his ulcers out of mere love and tenderness, to preserve the party's life when there is no other means of cure. To punish Heretics, Schismatics, Idolaters, False-teachers, Apostates, Blasphemers, with such affections, by inflicting such corporal or capital penalties as their respective 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 merciful, compassionate, necessary piety and justice, commended by the very Heathen Poet in this Distich, as the resolution and vote of jupiter himself.  

[
n Ovid. Metamorph. l. 1. ] 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 Heretics and Blasphemers in their names [
o The defence of the Ap●● part 1. c. 22. Divis 1. p. 530, 531, 532. ] as Bish. jewel did to Harding and the Papists. As for us, we run not for succour to the fire, as these men's guise is, but we run to the Scripture; neither do 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 Hieron. in Esay l. 5. c 14. ] utinam filios Haereticorum & omnium, qui decepti sunt, interfi●iamus sagittis spiritualibus, id est, testimoniis Scripturarum: Would God we may rather kill the children of Heretics, and all them that are deceived with spiritual arrows, that is to say, with the testimonies of the Scriptures. And with S. Augustine, [
q Confess. l 12 c. 14. ] O si occidas eos de gladio bis acuto, ● non sunt hostes tui; sic enim amo eos occidi sibi, ut vivant tibi. Would God thou wouldst 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 themselves, that they may live unto thee. And again, Vindicet nos Deus de vobis, ut ipsum errorem vestrum, in vobis occidat, & nobiscum de veritate gaudeatis. God so revenge our cause against you, that he may kill the errors in you, that you may rejoice 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 jewel of our Church, 
The defence of the 〈◊〉 part 3. c. ●. Div●● 3. p. 387.  We know well enough, that the same Word which was opened by Christ, and spread abroad by the Apostles, is sufficient both for our salvation, and also ●o uphold and maintain all truth, and to confound all manner of Heresy. By that Word only do we condemn all sorts of the old Heretics, whom these men say we have called out of Hell again. As for the Arians, the Eutycheans, the Marcionites, 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, we plainly pronounce them for detestable and damned persons, and defy them even unto the Devil. Neither do we leave them so, but we also SEVERELY and STRICTLY HOLD THEM IN BY LAWFUL AND POLITIC PUNISHMENTS, if they fortune to break out any where, and between themselves.  
I shall close up all with the words of [
On Rev. 2. v. ] famous and religious M. Perkins, a man formerly highly honoured by all our dissenting brethren, who borrowed 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 SUCH MEN OR WOMEN as teach erroneous doctrine, are to be restrained by the Governors of the Church. It is a grievous 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 God's Word. And on the contrary, I's a virtue 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 Commonwealth likewise, for making laws to restrain both Popish 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 
* Causa 23. qu. 4  Gratian (which he proves by many sentences of Fathers, Vindicta (haereticis & schismaticis) est inferenda, non amore ipsius vindictae; sed zelo justitiae, non ut odium exerceatur, sed ut pravitas corrigatur. with the precedent Treatise, justifying the lawfulness hereof in point of conscience, will excite all godly Christians (according to their duty & solemn Covenant,) to put it into due and speedy execution in point of practice, for the suppression of all present, prevention of all future Heresies, Errors, Schisms, Blasphemies, whose licentiousness and impunity may justly expose us to more grievous public judgements of all sorts, than any we have hitherto suffered from the avenging hand of our provoked God.  Augustine Epist. 167. Quidigitur hîc faciat Ecclesiae medicina salutem omnium materna charitate conquirens, tanquam inter Phreneticos & Lethargicos aestuans? Nunquid contemnere, nunquid desistere vel debel, vel potest? Vtrinsque sit, necesse est molesta, quia neu●r●s est inimica. Name & Phrenetici nolunt ligari, & Lethargici nolunt excitari: sed perseverat diligentia charitatis, Phreneticum castigare, Lethargicum stimulare ambos amare. Ambo offenduntur, sed ambo diliguntur; ambo molestati, quamdiu aegri sunt, indignantur, sed ambo sanati gratulantur. 
FINIS.   

Errata.  
Gentle Reader I shall entreat thee to pardon and correct these Errors of the Printers.  
PAg. 2. 14. l. read, thought, p. 15. l. 27. ●. concitare, p. 25. l. 1. r. he commands, p. 32. l. 3. Rome, r. Reu, p. 65. l. 9 Towns. r. Turns, p. 70. l. 28. A. contemtuous, p. 72. l. 15. Curiae, p. 79. l. 2. argue, p. 81. l. 28. but, p. 84. l. 18. me, r. we, p. 87. l. 18. deal, in, p. 106. l. 21. exorbitant, p. 124 l. 15. times, p. 125. l. 33. vivendi, p. 126. l. 26. abjecerit, l. 42. Dominus, p. 127. l. 18 propter, l. 19 caelorum, p. l. 27. ca lumniosi, l. 35. dilectione, p. 128 l. 7. humano p. 129. l. 19 affligendum, l. 25. privatae, l. 26, que inerant ablatis, ipsi etiam laniati, l. 37. aut. p. 130 l. 11. nocturnis, l. 21. deal, l. 24. vehemenenter, p. 132. l. 34. eum r, enim, p. 133. l. 37. Melhusum, p 135. l. 42. intimating, p. 136. l. 12. Amphilochius. p. 143. l. 12. Gretseri. p. 146. 26. porpetratis, p. 147. l, 21. sapientum, l. 24. reddamur, p. 150. l. 16. Cum. p. 89. l. 45. deal. Lu. 1. p. 97. l. 21. Ergo, p. 205. l. 6. Magistrates, p. 106. l. 36. sensible, p. 157, l. 15. groves p. 159. l. 1 for.  
In the Margin, p. 61. b. 49. r. Patavinus. p. 110. l. 9 Antoninus. p. 112. l. 2. Mr. p. 115. l. 5 Haereses. l. 10. Beauxamis. p. 136. l. 24. CT esiphontem. P. 152. l. 12. deal. the: p. 138. l. 42. Surius: l. 14. Annot. p. 86. l. 19 Lit, p. 109. l. 1. Scorpiacum, p. 110 l. 2. transiret, p. 153. l. 10. brugius.