Men to peep into Heretical Books cannot be lawful because they do thereby run themselves into a very dangerous Temptation Our Lord hath left us this Caution Beware of false Prophets it seems they are dangerous Men so we are told again and again They creep into houses and there find success for They lead Captive silly women and again They overthrow the faith of some nay They subvert whole houses it seems that Heresie is a contagious Disease apt to over-run whole Families And doubtless this Poyson may be conveyed in a peice of Paper as successfully as any other way this infection may be received as well by the Eye from a Book as by the Ear from a Tongue for when unlearned Men meet with Socinian Arguments drawn either from Humane Reason or abused Scripture since they themselves cannot confute them they are apt to yield up their own Reason and give up those Truths for lost which they are not able to defend And I think that it will be no breach of Charity if I tell my Reader that I am verily persuaded that the great Reason why this Author pleads so many Arguments though no good ones for the unlimited liberty of the Press is this namely that our Socinians may without controul publish their Books full of subtile but fallacious Arguments to Surprize and Captivate the Judgments of illiterate and undiscerning Men. We know that in the late Reign an Universal Liberty of Conscience was pleaded for and granted by a Declaration upon a design to bring in Popery so now an universal Liberty of the Press is contended for by those Men whose design it is to introduce Socinianism the very worst of Heresies for it totally subverts the very Foundation of our Christian Faith and Hope Indeed to my best observation this Author hath not in his whole Letter so much as once named Socinian nor drop'd one plain word in favour of it but yet Latet anguis in herba This was very prudently done to prevent Suspicion but if he be not a Man of that sort why doth he tell us that if the Press must be Regulated it must be done by some Lay-man for which he can have no substantial Reason save only this namely because from a Clergy-man no Socinian Book can ever expect an Imprimatur But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only by the way In short the substance of my Answer to this Allegation is this 'T is not lawful for Men of weak Understandings to mind subtile Arguments contained in Heretical Books lest thereby they might be ensnared and for that Reason the Press should not be permitted to publish any such Books unless security could be given that they should never come into Vulgar hands SECT XII 8. THIS Authors Eighth Allegation against the Restraint of the Press is this The Press ought not to be Restrained because the Reformation is wholly owing to it I answer There is no liberty denied to any English Press to publish any Book which tends to help the Devotions to reform the Lives or confirm the Judgments of Men in the true Faith of Christ but as for the Established Religion of our Church in matters of Faith and Worship it is so well refined already from the dregs of Popery and Superstition that we do not need another Luther nor the help of any Press to reform and make it better He that would reform our Religion in any of its substantial Parts must reform the Scriptures too for our Church teacheth no other Doctrines in the great Points of Faith and Worship than Christ and his Apostles taught the World if we may believe those Sacred Writings which they have left us But since I have already under another Head given a sufficient answer to this Allegation I need not here say any more about it SECT XIII 9. THE Ninth Allegation which this Author urgeth against the Restraint of the Press is this Our Divines condemn the Popish Clergy for not suffering their Laity to read Protestant Authors We do so and very justly too but what then The Inference which he intends must be this Our Protestant Clergy must be Condemned for not suffering our Laity to Read Socinian Books and for watching the Press to prevent it To this I answer thus this Inference is a Non Sequitur it is wild and extravagant for there is a great difference in the Case the prohibition of Books may be an Act either to be blamed or commended according as the Books prohibited are either really good or really bad to forbid Men the use of such Books as tend to the benefit of Mankind the advantage of True Religion and the Salvation of Souls is an Act Impious and Tyrannical And this is the known Practice of the Roman Church which forbids Lay-men to Read the Bible and the Writings of such Protestant Authors as teach nothing but what the Scriptures teach and for this do we very justly Condemn them But on the other Hand to forbid injudicious Men the use of such Books as tend to promote Errors and Heresies to distract their Readers Judgment and rather to shake their Faith than to confirm it is an Act laudable Charitable and necessary for the Age we live in for those Predictions of Christ and his Apostles false Prophets shall arise and again false Teachers shall be among you are fulfilled in these times for there are amongst us Romish Priests and Jesuits yea and some far more dangerous than they I mean our Socinians who cannot corrupt so many Souls by their Personal Conferences as they may by their Books And is it not high time to watch the Press lest any thing steal from thence which may Poyson the Heads of unwary Men Or must the Press be permitted freely to spread that destructive Heresie which hath been long since Condemned by the Catholick Church and its Representatives met in General Councils But here this Author to justifie his own Opinion Cites a learned Divine of our own Church and borrows this Passage from him They that have a good Cause will not fright Men from considering what their Adversaries say against them nor forbid them to Read their Books but rather encourage them so to do that they may see the difference between Truth and Error Reason and Sophistry with their own Eyes c. That we may see how little service this Passage doth our Author let us view it again They who have a good Cause but who are they We cannot doubt but this good Man meant the Church of England of which he himself was a very worthy Minister but what saith he of this Church of Ours It will not fright Men from considering c. but what Men This eminent Divine was the Lecturer of Gray's Inn where his Auditory did chiefly consist of such Persons as had been blest with a learned Education and might Charitably be presumed to be well skilled in the Law of God as well as in the Law of Man Now that this
is this There is no medium between Men's judging for themselves and giving up their Judgments to others We grant it but what then His Inference is this If the first be their Duty the Press ought not to be restrained But why not His Reason is again the same because it debars Men from seeing those Allegations by which they are to inform their Judgments That 's his Argument to which I answer thus We must distinguish betwixt Man and Man betwixt such as can judge for themselves and such as cannot where the Scripture is express the Words plain and the Sense easie every Man who hath a competent use of Reason and can read his Bible may judge for himself But when several Interpretations are given of any Texts when Doubts are raised when Arguments are produced to defend both Parts of a Contradiction there is a vast number of Men who are no more able to judge which is true and which is false than a blind Man is to distinguish betwixt a good Colour and a bad one 'T is the great unhappiness of such Persons that in matters of Controversy they cannot rely upon their own weak Reason but must either suspend their Judgments or else give it up to the Conduct of some other Person and who is so fit to be trusted with it as their own Ministers provided they be as every Minister should be Men of Piety and Parts able to satisfie Doubts remove Scruples and convince Gainsayers But if Men give up their Reason to the Clergy this Author who vilifieth our Clergy as much as possible he can gives our People an intimation that by so doing they make us the Lords of their Faith But how doth that follow suppose two Persons are engaged in a doubtful Controversie about an Estate claimed by both these Persons being of themselves unable to determine the Case appeal to the King's Judges but do they thereby make those Judges the Lords of that Estate which is contended for surely no the Judge doth no more than according to Evidence and Law declare to which Person that Estate doth justly belong So it is in our present Case several Parties of Men lay Claim to Truth as theirs and produce Evidences for it Now a Man unable to satisfie himself which side Truth is to be found consults his Minister who by Evidence of Scripture which in this case is the only Law assures his Neighbour the Truth lieth here or there And indeed that the Minister is the most proper Judge in Controversies relating to Religion we cannot doubt if we dare believe the Prophet who saith The Priest's lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts This Text doth not constitute us nor do we pretend to be Lords of our People's Faith but as the Apostle speaks Helpers to the Truth We do not require any weak Believer's assent to any one Article of Faith whereunto God requires it not though the Church of Rome doth so And how unjustly then without Modesty or Truth doth this Man stigmatize us as Lords of our People's Faith But beside those weak Christians who in controverted Points cannot judge for themselves there are some other of clearer Heads and more improved Understandings that can and for their sakes this Author saith that the Press ought not to be restrained and his Reason is this Because the Restraint of the Press debars them from seeing those Allegations by which they are to confirm their Judgments This Argument in effect hath already been offered once and again and hath as often been replied to but for the greater satisfaction of my Reader I shall again consider and enlarge my Answer to it and this it is Not knowing and intelligent Christian who is well able to judge for himself can want any new Allegations from the Press to confirm his Judgments in any disputed Points of Faith or Worship because we have already sufficient Rules to judge by For 1. We have the Scripture preached in our publick Churches and if we please we may read and consider them in our private Families and Closets And here I do again affirm that all matters of revealed Religion must be examined proved and determined by the written Word of God This is the only sure balance to weigh and touch stone to try all Matters of Faith and Worship To this our Lord sent his hearers Search the Scriptures and again How readest thou And which is remarkable the ignorance of Scripture did he make the only occasion and ground of Error in Points of Faith so he told the Sadducees Ye err but why not knowing the Scriptures by which our Lord himself proved that great Doctrine of the Resurrection which they denied And when our Lord would prove himself to be a greater Person than David he did it by that Text The Lord said unto my Lord c. This course took our blessed Saviour and so did his Apostles too and so must we we must take the Scripture for our Guide in Matters of Religion for that is the only and infallible Rule and unalterable Standard to measure all the Doctrines and Practices which such or such a Church doth teach recommend or require from us But if it shall be again demanded who must be the Judg whether amongst different Interpretations of Holy Writ this or that be the true one whether in controverted Points such or such a Text do certainly warrant such or such a Doctrine as is grounded thereon I answer again 2. We have the united Judgment and Decrees of several Councils those I mean that were convened in the first and purest times before the Superstitions and Idolatries of Rome had crept in by degrees thro' carelesness vice and ignorance and over-spread the Church The grand Controversie now on foot amongst us concerns the Divinity of Christ the Personality and Deity of the Holy Ghost that Christ in the most strict and proper Sense of that Notion is truly God that the Holy Ghost is a Person and a Divine Person we affirm but our Socinians who are the spawn of old Arius make bold to deny To justifie our Doctrine we cite such and such Texts and to establish their Opinions as well as they can they do the same thing as for the Scripture which we produce to prove the Doctrine of the Trinity because humane Reason cannot comprehend it they do either question the Authority of such Texts or else they wrest them to such an intolerable Sense as every sober Man's Reason may justly abhor Now the Question is Who must judge betwixt us and them Who must determine whether the Scripture be on their side or ours I answer That Heterodox Opinion now much contended for which we call Socinian did appear under some other Names very early in the Christian Church In the first Age the Godhead of Christ was denied by the Jews and particularly by Ebion in the Third Century by
fair Trial but do what they can to Stifle all the Reasons that can be urged against it But Sir Pray tell us can any sound Reason be ever urged against a Religion such as ours is Instituted by Christ Taught by his Apostles Embraced by the Primitive Church and Sealed by the Blood of thousands of Martyrs But 't is not strange to hear Men speak against the very best of things or Persons for our Lord told his Apostles Men shall revile you and say all manner of evil against you Thus were their Persons treated yea and their Doctrine too The Jews spake against those things which were spoken by Paul Nay the Psalmist tells his God They speak against thee and what wonder then if they speak against his Religion too But what do they speak That which this Author styles Reason is but Pretence and Sophistry and were such Pretences though never so plausible yet being fallacious buried in perpetual Oblivion and stifled for ever what harm were in it What one single Soul would be the worse But our Author replieth that when there is a Contest between Men of two different Opinions they have not fair Play if their respective Reasons be not heard equally on both sides we grant it what Seneca saith is true Qui statuit aliquid parte inaudita altera Aequum licet statuerit haud aequus fuit Well the main Parties now contending are the Church of England and our Socinians and have not these Men very often been heard already their Opinion and their Arguments for it being much the same with those of the Old Arians have been frequently debated all their Witnesses have been heard all their Evidences have been maturely Considered Baffled and Overthrown and Condemned by several Councils by many pious and learned Fathers by a great number of worthy Divines by Papists by Protestants by Calvinists by Lutherans by all sorts of Christians but themselves Now when a Cause Condemned by several able and impartial Judges at several times and in several places is by a Bill of Revival renewed and brought upon the Stage again with the self same Witnesses and the self same Evidence if the Proper Judges to free themselves and others from a great deal of needless trouble should reject and cast it out of the Court without any further Hearing I think there would be no foul play in doing so But we have not treated our modern Socinians thus For did any of them ever desire a personal Conference with any of our Learned Divines and was rejected Did any of them ever provoke the professours of Divinity in either of our Universities to a publick Disputation and was refused Are not their Writings and ours to be seen and had in many Shops in London Oxford Cambridge and other great Towns and Cities Have they not received our printed Answers to their printed Objections If they have Why should this Author complain for want of fair Play Why should he unworthily tell the World that we dare not suffer our Religion to undergo a fair Trial for fear it should prove False No we do not doubt the Truth of our Religion nor the Ability of our Church to defend it but our Lord tells False Prophets shall deceive many and St. Peter saith They shall bring in damnable Doctrines and yet he tells us Many shall follow their pernicious ways These Texts do make us jealous that many weak easie and credulous Men may be corrupted by the Sophistry and Fallacies of Socinian Arguments which for that Reason should not be published But may our Author reply and in effect he doth so What danger can there be in publishing such Arguments since if they be false we have great store of Divines able to confute them We have so and bless God for it But what then Must we permit the Souls of Men to be poysoned because we abound with Sovereign Antidotes Must we permit the Church our Mother or her Sons who are our Brethren to receive Wounds in their Heads because we have Balsam enough to Cure them We would take a better course than so and follow the old Rule venienti occurrite morbo prevent the Poyson and then we need not use any Antidotes prevent the Wound and then there is no need of Plaisters so here if we can by a due Regulation of the Press prevent the spreading of erroneous Doctrines there will be no need of Confutations But if Men of restless Spirits be still permitted to disturb the Peace of our Church and stagger the Faith of weak Believers by publishing Arguments which only seem to be plausible against the Fundamental Articles of our Creed we shall be concerned to spend more time and blot more Paper in returning just Answers to them we must not quit the Field so long as there are Enemies in it And so I pass from this Paragraph to the next SECT XVI 12. THis Paragraph begins thus It may be objected saith he and very justly say we that by such a Latitude People may be seduced into false Religions or into Heresies and Schisms The Truth hereof this Author doth not deny but though it should be so yet he insinuates that there would be but very little or no Danger in it for thus he tell us If two Persons profess two different Religions the one a True the other a False one yet if they have been equally sincere in their Examination they are equally in the way to Heaven This Assertion were it true would be very comfortable to all sober Jews Turks and Pagans who have been serious in examining the Grounds of their respective Religions and yet I cannot think them equally in the way to Heaven with all such Christians as have done as much And 't is easie to believe that those Christians who after an impartial search into Scripture-Truths do own the Divinity of Christ and the Holy Ghost as fundamental Articles of our Faith are in a much fairer Capacity of Salvation than our Socinians who after all their Examinations embrace a Doctrine contrary to the Faith of the Catholick Church even denying the Lord that bought them a Doctrine which St. Peter stiles Damnable St. Paul tells us There is one Faith one true Religion and no more and this one true Religion is the only right Path which leads towards Heaven and he who is mistaken in the Choice of his Religion is like a Traveller who after all his enquiries mistakes his way and if he continue under that mistake he hath little hopes to attain his desired Journey 's end But to justifie this strange Paradox this Author subjoyns this Reason two such Persons the one after a due examination professing a true Religion the other a false one are equally in the way to Heaven because in following their Reason they both have done what God requires That 's his Argument but there 's a fallacy in it for doth not God require and doth not Reason oblige us in order to our Salvation
Death Bellarmine their most illustrious Cardinal spends a whole Chapter in proving that Hereticks posse ac deberi temporalibus poenis atque etiam ipsa morte mulctari that incorrigeable Hereticks not only may but must suffer Temporal Punishments yea and Death itself But there is no Man that speaks more fully to this than Maldonate another Jesuite who expresly saith Comburendi tanquam proditores transfugae discedentes Haeretici Hereticks who depart from the Church are to be burnt as so many Traitours and Renegadoes And whom he means by these Hereticks he elsewhere tells us Calvinistos Lutheranos Haereticos esse quis non videt nullus nunquam Haereticus fuit nullus Haereticus esse potest si illi Haeretici non sunt who doth not know that Calvinists and Lutherans Protestants of both Denominations are Hereticks If they are not no Man ever was nor can be such 'T is boldly spoken but never was never will be prov'd And 't is worth our Observation that the same Jesuit hath left the Kings of the Christian Church this advice Admoneo non licere illis istas quas vocant Conscientiae libertates nimiùm nostro tempore usitatas Haereticis dare I put Princes in mind that it is not lawful for any of them to grant Hereticks i. e. Protestants any Liberty of Conscience of which he complains as a thing too often done These instances are enough to teach us what are the Principles of the Roman Church whereunto their Practice hath been so sutable that it may be a matter of dispute whether Rome Pagan or Rome Papal hath shed the greater quantity of Christian blood And certainly their Persecuting Impopoverishing Imprisoning Tormenting Banishing and Massacring so many Thousands in England Scotland Ireland France and other places barely upon the score of Religion are very sorry Arguments that they do really like any Toleration what Hand so ever the Men of that Religion may have in ours 4. 'T is certain that an unlimited Toleration of all Opinions and Practices in the matters of Religion is directly contrary to the Commands and Edicts of good Kings both in the Jewish and Christian Church 1. The good Kings of Israel and Judah did not permit all their Subjects to do what they pleased in the matters of their Religion We cannot doubt but there were in those days many Men of erroneous Judgments who thought they did well when they Worshipped God by an Image St. Paul mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Conscience of the Idol i. e. a false Opinion that there was some thing of Divinity in it and accordingly did such Men Sacrifice to it But was this Opinion and Practice allowed by any of their religious Kings because it was sutable to the mistaken Consciences of some of their Subjects did Hezekiah did Josiah nay did Jehu grant a Publick Indulgence for the Worship of Idols because many both Laicks and Priests were for it It was so far from this that although a great number of their Subjects were too much inclined and had been too long accustomed to it they took care to root it out 2. Nor was such an Universal Tolleration of all Religions ever known in former Ages in the Christian Church since the Religion of Christ was own'd by Kings and Emperors It s true Socrates tells us that the good Emperor Theodosius did bear with the Novatians but he bore with none besides what he said to Demophilus an Arrian Bishop we have from the same Historian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I command thee to quit the Christian Churches 'T is also true that the good Emperor Constantine the Great did once sign a Royal Edict for such a Toleration the sum of which is thus Recorded by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Let us give both to the Christians and to all others the free Choice of their Religion And hereunto he added this Charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no Man disturb his Neighbour in point of Religion but let every one do as his Soul desires This indeed was Constantine's Act and a wise Act it was and all that could then be done considering in what Circumstances he then stood for Constantine and Licinius were then Co-Emperors Constantine favoured the Christian Religion Licinius favoured the Pagan Worship Heathenism was the Religion then Established by Law Christianity was under Hatches the Pagan Religion did not need a Toleration the Christian did In such a juncture of time as this it was very worthily done of Constantine to get the consent of his Colleague Licinius to a General Toleration of all Religions that so the Christian might be Comprehended in it and such a present Toleration did he procure in order to a future Establishment of the Christian Faith And that this was indeed his present Design is Evident from what he afterwards did for when he became the sole Emperor and was well settled in the Throne he made it his great business to suppress all false Religions and Establish that of Christ Eusebius tells us that there was sent out by him a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restraining the abominable Idolatries that had hitherto been practised in Cities and Countries and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Commanded that none should dare to set up any Images The same Historian saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Command the Gates of Idol Temples were shut up Nay another Historian tells us that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite pluck down the Temples of Venus And as he had no kindness for any ill Religions without the Christian Church so did he give no Countenance to any Sects and ill Opinions which arose within it That he Banished Arius though Baronius denies it we have the Authority of Sozomen who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arius was called back from Banishment not long after the Council of Nice and how he dealt with other Hereticks the same Historian informs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a Law he Commanded that the Oratories of Hereticks should be took from them and that they should hold no Assemblies either in Publick or Private places And as this good Emperor took care to root out all false Worship and to suppress ill Opinions so did he by his Royal Authority promote the true Service of God To that end he set forth a Law for the observation of the Lords day So Eusebius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the same Historian saith in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Exhorted nay by a Law he required the universality of his Subjects to cease from all their worldly business upon the Lord's daies that therein they might attend the Exercises of Religion Certainly these and the like proceedings of his are infallible Evidences that although this good Emperor did once in Christian Policy and for an excellent end Sign a Royal Edict for a General Toleration of all Religions yet when it
A Modest Plea For the Due REGULATION OF THE PRESS In Answer to several REASON◠lately Printed against it Humbly submitted to the Judgment of Authority Quae est pejor mors animae quà m libertas erroris August in Epist 166. By FRANCIS GREGORY D. D. and Rector of Hambleden in the County of Bucks LONDON Printed for R. Sare at Greys-Inn-Gate in Holborn M DC XC VIII A MODEST PLEA For the Due REGULATION OF THE PRESS c. SECT I. Good Reader IT is not long since I accidentally met with a Printed Paper Entitled A Letter to a Member of Parliament shewing that a Restraint on the Press is inconsistent with the Protestant Religion and dangerous to the Liberties of the Nation This Title at the first view did startle and make me wonder for I could not imagine how the Contents of this Letter could possibly justifie such an Inscription But whether this Letter were really sent or only pretended and by whom I cannot tell for the Writer of it thought it an act of Prudence to conceal his Name as well as his Opinion But if he be not one of the worst sort of Hereticks I mean a Socinian it is his great misfortune and no small fault that he hath given his Reader just cause to think him so For 1. This Author treats our Common People with extraordinary Civilities he pleads for the full liberty of every Man's Conscience and tells us that every Man hath as much right to Communicate his Thoughts to his Neighbour as to think them himself he tells us that every Man is to judg for himself even in the controverted Points of Religion as well as the ablest Divines of our Church Nor can we wonder that a Socinian should thus flatter the Vulgar for they who design to instil their Opinions into the Heads of Men are concerned in Policy by fair words and courtship first to insinuate themselves into their Hearts 2. This Author treats the Church of England with incivility and scurrilous Language he loads its Governours with several Calumnies which are no way deserved he calleth them Imposers upon the Consciences of Men Tyrants Lords of the Peoples Faith but 't is not my business to wipe off his unjust Reproaches but to answer his groundless Arguments But however 't is not strange that a Socinian should thus bespatter the Clergy of our Church to render us odious to the People because they know that our Divines are the most able Men to defend those great Articles of our Creed which they oppose and to confute those detestable Doctrines which they promote but will never be able to maintain so long as the Church of England shall continue as well stored with learned Men as now it is But in the mean time they make it their business to disparage and vilifie our Divines in hopes that our People disesteeming our Persons may shew the less regard to what we plead in defence of Truth 3. This Author sheweth himself yet more manifestly to be a Socinian because according to the known Practice of that sort of Men he highly magnifies Humane Reason exalting it far above its proper Sphere advancing it to that sublime and sacred Office which as now it is it can never discharge For in that Preliminary Discourse which he premiseth as an Introduction to the main Body and Substance of his Letter he tells us that God hath given Man His Reason which is his only light not only to discover that there is a Religion but to distinguish the True from the many false Ones He tell us again p. 15. That God hath given Men no other Guide but their Reason to bring them to happiness and yet again p 17. he saith That the Peoples common Notions are the Tests and Standards of all Truths Now my own Reason such as it is tells me that all these Assertions are as false as bold and daring for what greater Encomiums could have been given to Humane Reason were we still in the state of Innocence though in that state the Reason of Man might shine like the Sun in its full glory not a Cloud interposing yet by and since the fall of Adam the Common Reason of Mankind is become like the Moon lying under though not a Total yet a very great Eclipse Solomon the wisest of Men hath left our Reason no better Title than this the Candle of the Lord. 'T is not stiled a blazing Torch but a Candle which is but a diminutive light and so much the less because 't is full of Snuff 't is clouded with mists and fogs of ignorance and in nothing more than in matters of Religion True it is that this little light of Nature being well attended to is enough to discover to us some Truths which are a sufficient ground for natural Religion the Reason of Man exercising it self in contemplating the Works of Creation and Providence is enough to convince him that there is a God and that this God ought to be worshipped but there are some other Truths absolutely necessary to Salvation which the most improved Reason of Man without some other help could never have discovered In all Cases the Reason of Man is lumen sine quo non a light without which we can discern no Truth at all but yet 't is not a light by which we can discern every Truth which doth concern us Our Lord hath truly said The light of the Body is the Eye and yet this Eye be it never so clear and strong without the help of some other Light beside it's own can see very little or nothing so here the light of the Soul is its Reason and yet this Reason without some other assistances in matters of Religion can discern but very little There were amongst the Heathens many sober vertuous and industrious Moralists Men of raised Intellectuals Men of excellent Parts both Natural and Acquired and yet as to the Matters of Religion they shewed themselves mere Sots and Dunces they became as St. Paul saith vain in their imaginations They exceedingly doted in their Notions concerning the Nature Will and Worship of God there are several religious and necessary Truths whereunto their own Reason though much improved was not only a perfect Stranger but a professed Adversary the Doctrine of the Creation stands opposed by that known Maxim which their Reason entertained as an undoubted Truth ex nihilo nihil fit out of nothing nothing is or can be made And as for the great Doctrine of the Resurrection Men of Reason look'd upon it as Celsus speaks in Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a thing impossible and abominable and according to these Notions they took St. Paul who preached this glorious but difficult Doctrine to be no better than a vain babler But whence might this gross Ignorance of theirs arise How came it to pass that Men so acute and lucky in searching and finding out many secret Mysteries both of Art and Nature should be so dull and
But to whom ought the Care of this be committed Doubtless to Men of Integrity Learning and Judgment to Men who are able at first view to distinguish Vice from Vertue and Truth from Error and with such Men is the Church of England stored Men of such Parts and Piety that we cannot without breach of Charity so much as once suspect that they would to gratifie any Party stifle any Book which might tend to the advantage of the Christian Church or the common benefit of Mankind Notwithstanding this our Author thought fit to tell his Friend the Parliament-Man that of all other Persons the Clergy-men of our Church are the most unfit to be trusted with the Regulation of the Press and for that he gives this Reason namely because they would allow no Books to be published save only such as tend to establish their own Opinions that is in plain English they would permit no Books to be printed which tend to subvert the fundamental Articles of the Christian Faith and for that Who can justly blame them That the Articles of the Church of England are Sound and Orthodox hath been proved over and over by such Scripture Arguments as Priests and Jesuits Arians and Socinians or any other Heretick never yet could nor ever can overthrow and if any Books which contradict them be offered to the Press 't is fit they should be stifled in the Birth and if they chance to be brought forth by stealth 't is fit they should immediately be cast into the Flames that being the quickest way to cleanse them from that Dross that is in them But however to prevent as much as may be the further increase of dangerous Books which by good Words fair Speeches and seeming Arguments may do much Mischief amongst the illiterate Vulgar 't is very necessary that all Writings offered to the Press about Matters of Religion should carefully be examined by Conscientious and Judicious Divines and that no general Liberty should be allowed to Men of all Sects to write and to Printers to publish whatever they please There are amongst us in this unhappy Age Hereticks of several denominations of whom St. Paul saith Their mouths must be stopped and for that he gives a very just Reason when he tells us They subvert whole houses teaching things which they ought not Now if there ought to be a Muzzle clapped upon the Hereticks mouth there is far greater Reason that there should be a restraint upon his Pen and Press For 't is impossible that any Heretick should do so much Mischief with his Tongue as he may by his Writings words only spoke and heard are transient but words written and printed are permanent an heretical Tongue can do no harm but by a personal Conference but an heretical Pen may do much Mischief to Men at a distance the wrong that may be done by heretical Discourse alone can reach but the present Age but heretical Books may injure and poyson the Souls of Men in after Ages And since there are too many such Books published amongst us it is the great Concern and should be the great Care of our Governours to see that there be no more lest if their Number increase without controul they may by degrees considering the ignorance instability and credulity of Men subvert the Faith of the Son of God and endanger the Souls of Men. But SECT III. 2. THIS Author argueth for an unlimited Liberty of the Press not only for its own great Usefulness but from the Consideration of several grand Inconveniences which as he saith would follow should the Press chance to be restrained and the first which he names is this First The restraint of the Press tends to make Men blindly submit to the Religion they chance to be educated in and to take it up without any trial To this I answer thus This Argument may hold in Popish Kingdoms where the People for want of means cannot and for fear of their Inquisitors dare not examine the Principles and Practices of the Roman Religion But the same Argument pleaded in and against the Church of England is of no Force for it proceeds upon a false Ground and hath a Fallacy in it for here is non causa pro causa the restraint of the Press is here assigned as the Cause or at least the great Occasion that Men take up their Religion upon Trust though indeed it be not so The matter of this Charge is true and as it cannot be denied so it is much to be lamented that great Numbers of Men even amongst us do indeed take up their Religion barely on Trust Protestants they are but why are they such only because it was the Religion of their Parents that wherein they were trained up from their Childhood 't is the Religion established by our Laws generally professed in our Nation and preached in our Churches These I fear are the only Motives upon which the far greatest Part of Men do by a blind and implicite Faith take up their Religion There is a vast multitude of Men who are constrained thus to take up their Religion upon trust by an invincible Necessity Men who were never blest with a liberal Education never taught to read Men so dull and stupid that they cannot apprehend much less remember the Strength of an Argument and surely Persons under such ill Circumstances are in no Capacity to judge for themselves but must rely upon the Judgment of their Teachers and upon their Credit and Authority take up some Religion or other or else they can take up none at all and this is the great unhappiness of many Thousands I fear even in the Church of England But besides these there is another sort of Men bred up in the Principles of Learning Men of compleat Knowledge and good Ability to judge betwixt Vice and Vertue Truth and Falshood and how frequently how earnestly do we exhort such Men from our Pulpits to prove all things to try the Spirits but alas 't is much to be feared that we lose our Labour that Men will not spare any time nor take any pains to examin their Religion but rather take it up at a venture just as they find it Now if a Man takes up his Religion upon trust when he need not do so he runs himself both into sin and danger a sin it certainly is because a breach of those fore named Commands and a great danger it is because instead of a Juno he may embrace a Cloud instead of a true Religon he may close with a false one But where lieth the Fault Upon whom or what must this sin be charged Sure I am that in this case a restraint upon the Press is innocent and cannot be justly blamed For were not Men obliged to examin the Matters of their Religion long before the Art of Printing was invented And was not the neglect of this Duty a sin in former Ages when there was not so much as one Press in all the
World And if so How could the trial of Religions depend upon the Press in those early days when as yet it had no being And because the true Christian Faith is the same in all the Ages of the Church since the Apostles days we must measure our own Religion by the same Rules by which the Primitive Saints measured theirs and what were they Not the voluminous Writings of Men which the Press hath now brought forth but the sacred Oracles of God This is the Course to which the Prophet directs us To the law and to the Testimony This Course did the Bereans take when to examine the Doctrines even of the Apostles themselves They searched the Scriptures daily whether those things were so and for their doing so they are highly commended And indeed the Scripture is the lapis Lydius the Touchstone the Canon the only Authentick Rule of Manners Faith and religious Worship a Rule so plain and easie in all necessary points that in order to the trial of our Religion we have no absolute need of any Book but Gods though other good Books do well towards the better understanding of some passages in this 'T is the great Privilege of our Church that we have this Rule of Scripture in such great Quantities that every Man who can and will may at an easie rate have it in his custody and thereby examine his Religion when he pleaseth Nor can we justly blame the restraint of the Press so long as it is permitted to Print our Bibles and prohibited to publish no Man's Book but such only as are contrary to Gods Indeed were the Press in England restrained as it is in Popish Kingdoms from printing the Bible in our Vulgar Tongue this Authors Argument would have had much strength in it but since it is otherwise since we have the Scriptures those Tests and Standards of our Religion preached in our Publick Churches and easily to be had and read as oft as we please in our private Families this Author's Argument against the Restraint of the Press is invalid and unconcluding for it doth not prove that for which he pleads it But to proceed SECT IV. II. THE Second Allegation which this Author urgeth as a grand inconvenience against the Restraint of the Press is this Such a Restraint saith he deprives Men of the most proper and best means to discover truth To which I answer thus There is a very close Connexion betwixt this Argument and the former a Connexion as between an Antecedent and a Consequent or between the Premises and the Conclusion In the former Argument he mentions the examination of Religions and in this as the end and consequence of that the discovery of Truth for to what purpose should any Religion be impartially examined were it not to discover whether it be true or false And for this reason the same answer which I have given to the former Argument might serve well enough for this for since the restraint of the Press doth not as I have there proved prevent the due Examination of Religion it cannot prevent the discovery of Truth But that so it doth our Author is very positive yea and he tells us by what means it doth so namely By hindering Men from seeing and examining the different Opinions and the Arguments alledged for them But let this Author tell us how this can be true can a Restraint of the Press for time to come hinder any Man from seeing and examining the different Opinions of Men and their Arguments for them Are there not already great numbers of printed Books exposed to common Sale wherein the different Opinions of Men about matters of Religion are throughly discussed May not every Man that will and can sufficiently inform himself by Books already extant what Arguments have been pleaded by all Sects of Christians in the defence of their respective Professions And since the Press hath already brought forth such a numerous issue of this kind methinks every future birth of the same sort would be but a Superfetation I am persuaded that should all the Presses in the Christian world be absolutely forbidden to print any more New Books of Controversy and Polemick Divinity it would be no injury to the Catholick Church nor to any one Member of it for nihil dici potest quod non dictum est priùs Prints indeed may be new but Arguments either for old Truths or against old Errors can hardly be so But when all is done Religious Truths cannot be discovered by Humane Arguments any further than those Arguments are grounded upon the infallible word of God 'T is a Rule in Mathematicks Rectum est index sui Obliqui He that would discover the Rectitude or Obliquity of a Line must bring it to and compare it with such a Rule as is already found to be exactly streight So in our present Case he who would discover the truth or falshood of any Opinion in matters of Religion must apply them to and judg them by that infallible Rule which St. James very deservedly Styles The word of Truth And this Rule in all Points necessary to Salvation is so plain and easie that every Man who hath not lost the use of common Reason may thereby judg for himself There are indeed in the word of God as the Apostle saith Some things hard to be understood but in what Texts do these difficulties lie St. Austin answers Non quoad ea quae sunt necessaria saluti c. The Scriptures are not difficult in any of those Points which are necessary to Man's Salvation So thought St. Chrysostom who thus demands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Man is there to whom all the necessary Truths of the Gospel are not clear and manifest He saith elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Husbandman the Servant the Widow the Boy Persons of very mean Capacities may easily understand what the Scriptures teach about such Points as are Fundamental That this was the Doctrine of the Primitive Church before St. Chrysostom's time is evident from that Testimony of Irenaeus Universae Scripturae Propheticae Evangelicae in aperto sine ambiguitate similiter ab omnibus audiri possunt The whole Scripture the Prophets the Evangelists in such Points as most concern us are so plain express and open that all sorts of Men may equally apprehend them Now if a Man may discover the truth of all those Doctrines which are necessary to Salvation by Scripture Rules if his Faith be grounded on them and his Practice be suitable to them what hazard would that Man run should he never see the different Opinions of Men about them nor weigh their Arguments against them Suppose a Man being well informed by the express word of God do stedfastly believe the Resurrection of the dead what were this Man the worse should he never see nor examine the reasonings of Pagans and Sadducees against this great Article of our Creed Suppose a Man be
one Theodatus Artemon and Beryllus and Sabellius in the Fourth Century by Arius Eunomius and some others And in the same Age the Personality and Divinity of the Holy Ghost was denied by Macedonius and some others who were there branded by a particular Name and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oppugners of the Holy Ghost These Heterodox Opinions beginning to spread and disturb the Peace of the Christian Church and some other ill Opinions arising too several General Councils were summoned by several Christian Emperors the Nicene Council by Constantine the Great whose main work was to examine the Opinion of Arius the Council of Constantinople called by Theodosius the First to debate the Opinion of Macedonius the Council of Ephesus called by Theodosius the Second to consider the Opinion of Nestorius and the Council of Chalcedon summoned by the Emperor Martian to consult about the Opinion of Eutyches These Councils consisting of some Hundreds of Bishops having the Glory of God in their Hearts the Settlement of the Church in their Eyes and the Bible in their Hands did after a mature deliberation pronounce the Opinions of these Men to be contrary to the Doctrine of the Gospel and the obstinate defenders of them to be Hereticks And certainly the determinations of these General Councils which were made up of Persons exemplary for their Piety and eminent for their Learning who resolved on nothing without mature Advice and Deliberation are of as great Authority and afford as much Satisfaction in Matters of Religion as any thing of Man can be or do For the Truths of God once taught the World by Christ and his Apostles being unchangeable for ever and our Bibles which are the only Rule to measure Religions by continuing one and the same for ever that which was an Error in those early days must needs be an Error still and that which was a Truth then must needs be a Truth now And if we cannot think of any more proper means for the right understanding of Scripture and the discovery of Truth and Error than the deliberate and unanimous Judgment of so many hundred pious learned and unbiassed Men assembled together then certainly the determinations of those antient Councils are very considerable Evidences for Truth and against Error And the rather because they consisted of such Persons who besides their eminent Piety and Learning had the great Advantage of living nearer the Apostles age and thereby were the better able to inform themselves and us what was certainly believed and done in the very infancy of the Christian Church SECT IX 3. THE Writings of the Antient Fathers those especially that lived within the first six Centuries where-ever they agree and are not since corrupted or maimed by the Frauds and Forgeries of the Roman Church are of singular use in this Matter too That Ignatius Clemens Origen Athanasius Cyril Nazianzene Basil Chrysostom Hierom Austin and many others both in the Eastern and Western Churches were indeed Persons of great Piety and excellent Parts our Socinians without breach of Modesty cannot deny And although some of these great Names in some particular Matters had their peculiar mistakes and shewed themselves to be but Men yet in all Points where we find an unanimous Consent amongst them we are to have so much Veneration for their Authority as not easily to suspect or contradict it True it is if we take these Fathers singly Man by Man where we find any of them alone in their Opinions as Origen in reference to the Punishments of Hell and St. Austin in reference to Infants that die unbaptised we are not in this case much more obliged to accept their Judgment than the Judgment of some single Person yet alive But if we take All the Fathers who lived within six hundred Years after Christ together and in a lump where we find them One in Judgment they are enough to make a wiser Council than any hath been since their time they are enough to inform us what is Error and what is Truth But SECT X. 4. BEcause Learned Men whose Fortunes are Mean cannot purchase and unlearned Men whose Intellectuals are weak cannot read and understand the voluminous Writings of the Fathers we have several Systems of Divinity Confessions of Faith short Abridgments of Christian Religion which are especially to unlearned Persons great helps in this matter too And here methinks those antient Creeds of the Apostles Nice and Athanasius which are so generally received by the Church of God are of great Authority to settle our Judgment in the main and most necessary Points of Faith Besides we have many Choice and Excellent Catechisms composed by Men that were Pious Judicious acquainted with Scriptures well versed in the Primitive Councils and Fathers These short Catechisms compiled by Persons of singular Endowments and approved by the Church are little less than contracted Bibles containing in them whatever Man is obliged to know and delivering enough in easie Terms to inform us in Matters of Practice to secure us from Errors and confirm our Judgments in all the great Points of Faith In short the substance of my Answer to this Argument is this since we have the written Word of God to be our Rule and since this Word in some material Cases according to the different Fancies and Interests of Men hath different Interpretations given concerning its true Sense and Meaning 't is our safest way for our better Satisfaction to betake our selves to the most able faithful and unbiassed Judges and they are the most antient Councils and the Primitive Fathers whose Judgments are declared in our several Creeds in other publick Confessions of Faith and Orthodox Catechisms set forth or approved by the Church of God And since we are very well stored with these excellent Helps I do once more conclude that no Man whether learned or unlearned can need any new Arguments from the Press to confirm his Judgment in Matters of Religion SECT XI 7. THis Author's seventh Allegation against the Restraint of the Press runs thus If it be unlawful to let the Press continue free lest it furnish Men with the Reasons of one Party as well as the other it must be as unlawful to examine those Reasons To this I answer thus We must distinguish between Party and Party between one who is Orthodox and one who is Heretical this distinction being premised I shall resolve this Hypothetical Proposition into these two Categorical ones That it is not lawful for many Orthodox Christians to Examine those Reasons which Hereticks may urge in defence of their ill Opinions And therefore that the Press should not be permitted to furnish such Christians with any such Reasons 'T is notoriously known that there are amongst us vast numbers of Persons who are of weak Judgments not firmly established in their Faith not able to distinguish Truth from Falshood in a fallacious Argument and therefore are apt to be Tossed up and down by every wind of doctrine now for such
of all Opinions and Practices in the Matters of Religion is contrary to the Judgment and Practice of particular Learned Men in the Primitive Church Tertullian indeed tells us Non Religionis est cogere Religionem quae sponte-suscipi debeat non vi the owning of any Religion ought to be free not forced and 't is best that it should be so but lest this Expression should be made use of as Pamelius words it ad sectarum licentiam as a License to Hereticks the same Tertullian saith elsewhere ad officium Haereticos compelli non inlici dignum est it is fit the Hereticks should be compelled not allured to do what becomes them St. Hierom saith of Heresie scintilla statim ut apparuerit extinguenda est the very first spark of it should not be cherished but extinguished and how far he was from countenancing ill Opinions is evident from his Epistle to Riparius where he calleth his opposing the Heresies of those times Christi bellum the War of Christ And Fevardentius tells us Gloriatur Hieronymus se haereticis nunquam pepercisse St. Hierom glorieth that he never spared any Hereticks That great Man St. Austin who was very tender of punishing Men for their Opinions did yet write several Epistles to the Governours of several Provinces which bear this Inscription De moderatè coercendis Haereticis wherein he doth beseech them to Restrain Hereticks not by Capital Punishments but by some gentler Corrections That Sentence which Dulcitius pronounced against the Donatists St. Austin thought too severe and so do we noveritis vos debitae morti dandos know that ye must die as ye deserve such sanguinary Courses are very improper means to reduce Hereticks they are inconsistent with our Lord's Designs and cannot be reconciled to that Command of his Compel them to come in that my house may be filled the Compulsion here required must be such as tends to recover Men not to destroy them and certainly to send them out of the World by bloody Laws were a strange way of bringing them into the Church That Expression of St. Paul will never warrant such a course Galathians 5. 12. I would they were even cut off which trouble you He doth not wish they were killed with the Sword but only cut off from the Church by Excommunication But although sanguinary Laws may not be executed unless it be in case of professed Atheism gross Idolatry or downright Blasphemy yet for the restraint of other Opinions and Practices which corrupt the Doctrine and disturb the Peace of the Catholick Church some gentler Punishments have been used and in St. Austin's Judgment still ought to be In short all those Learned and Pious Men who were so renowned in former Ages Athanasius great St. Basil Irenaeus and many others have declared to all succeeding Generations that they did not approve of a general Toleration of all Opinions and Practices in the Matters of Religion For why else did they write so vehemently against the ill Opinions of Arius Eutyches Nestorius and other Hereticks concerning whom Cyril of Jerusalem gave every Orthodox Christian this Advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abhor them avoid them do not so much as once salute them so he 2. 'T is certain that an universal Liberty of Conscience an unlimited Toleration of all Opinions and Practices in the Matters of Religion is directly contrary to the Decrees and Canons of antient Councils and that we may see in a few Instances as 1. The Decrees and Canons of Councils did not leave Men to the Liberty of their own Consciences as to the use of both the Sacraments The Council of Carthage established this Canon in reference to Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever demeth that little Infants newly born ought to be baptised let him be accursed or excommunicated And as to the other blessed Sacrament there is a Canon ascribed to the Apostles themselves which runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Christians who come to the Publick Assemblies and there hear the Scriptures but stay not to receive the Holy Communion ought to be Excommucated and so thought the Council of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who turn their Backs upon the Holy Communion ought to be cast out of the Church And the Council of Sardica as Zonaras tells us did by a Canon of theirs Excommunicate all Persons who abstained from the Holy Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for three Lords Days together 2. The Decrees and Canons of Councils did not leave Men to the liberty of their own Consciences as to the observation of the Lords day Concerning this the Council of Laodicea thus Decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Christian ought to act like a Jew and rest upon the Saturday but to prefer our Lords days and rest in them and as for such as should transgress this Canon the Council passed this Sentence upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be accursed of Christ nor was it left as a thing Arbitrary for Men commonly to Fast upon the Sunday if a Clergy-man did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be deposed or degraded if a Lay-man did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be Excommunicated so say the Apostles Canons 3. The Decrees and Canons of Councils did not leave Men to the liberty of their own Consciences as to the use of Publick Churches and the frequenting of Sacred Assemblies held therein The Heretick Eustathius in the fourth Century despising Publick Churches taught his Followers to Pray and perform other Acts of Divine Service in private Conventicles Against this Practice the Council of Gangra Established their Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any Man teach that the Church and Solemn Assemblies met therein are to be despised and if any Man shall set up Private meetings for the Worship of God without Licence from his Bishop let him be accursed These Canons and many more to the like effect are undeniable Evidences that the Councils of the Primitive Church were far enough from being favourers of a general Toleration of all Opinions and Practices in Matters of Religion 3. 'T is certain that an Universal Toleration of all Opinions and Practices in matters of Religion is contrary to the Judgment and Practice even of the Roman Church itself What their judgment is in this case we are informed from the Learned Men of their Communion Lorinus one of their Jesuites intimates his Opinion as well as his Authors when he saith Haereticos rectè Clemens exterminandos praecipit Clemens did justly command Hereticks to be rooted out Thomas Aquinas their angelical Doctor delivers his Opinion concerning Hereticks very roundly thus Non solùm ab Ecclesia per Excommunicationem separandos sed etiam per mortem à mundo excludendos Hereticks deserve not only to be excluded from the Church by Excommunication but also from the World by
might be otherwise he did not like it This Example of Constantine was followed by succeeding Emperors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justinian we Condemn every Heresie and lest the Books of Hereticks should transmit their ill Opinions to Posterity Theodosius and Valentinian did Command by a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their Writings should be cast into the Flames We Read that they were debarred from the common Priviledges of Orthodox Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Civil Law and it instances in several particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We decree that Hereticks shall be uncapable of any Publick Imployment whether Military or Civil nor might they be admitted as Witnesses in their Courts of Judicature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not an Heretick's Testimony be received against an Orthodox Christian nay more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Heretick shall Inherit the Estate of his Father In short we find Hereticks Deposed Degraded Banished and sometimes Fined Witness that Law of Theodosius mentioned by the Council of Carthage which Enacted that in some Cases Hereticks should pay as the Canon words it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ten Pounds of Gold Now we do not Write this with any design to encourage the Governours of our Church or State to exercise any Severity towards our sober and peaceable Dissenters who differ from us only in the Circumstantials of our Religion but we mention these things to confirm our present Argument and to shew that our present unlimited Toleration of all Opinions and Practices in Matters of Religion is quite contrary to the Judgment Usages and Laws of the Antient Church who punished such as held and taught Heterodox Opinions and would not be otherwise reclaimed 5. 'T is certain that an unlimited Toleration of all Opinions and Practices in Matters of Religion is directly contrary to the Divine Law to the Will of God revealed in his written Word The Jewish Church was never permitted to teach and do what they pleased about the things of God they were not allowed to serve their Maker as they Listed they were obliged to Sacrifice when where and what they were Commanded It was not left to them as a matter of Choice whether they would Circumcise their Infants or not no the Law was this the Uncircumcised Man child shall be cut off Nor were they left to their own Liberty whether they would come to Jerusalem to eat the Passover or not no the Text saith of good Josiah The King commanded all the people saying keep the Passover We do not find any indulgence in matters of Religion granted to the Jewish Church by Almighty God or any of their good Kings And as there is no such thing to be found in the Law or the Prophets so there is very little or nothing to be met with in the whole Gospel that gives any Countenance to such a Practice the main place which seems to look that way is in the Parable of the Tares of which 't is said Let them grow until the Harvest what means our Lord by this Is it indeed his pleasure that ill Men and ill Opinions should be indulged and countenanced in his Church St. Chrysostom gives us another Interpretation of our Saviour's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord doth here forbid us to kill and slay Hereticks but is there no difference betwixt a Sword and a Rod Is a Bridle and a Halter the same thing The Heretick must not be destroyed but may he not be restrain'd St. Chrysostom answers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord doth not here forbid to curb Hereticks to stop their Mouths to check their boldness dissolve their Conventicles c. as he goeth on Of the same mind was St. Paul who saith Their Mouths must be stopped but how can that be done if there may be no Penal Laws And if an Universal Liberty of Conscience in Opinion and Practice about matters of Religion be indeed agreeable to the Gospel of Christ what meant St. Paul by that demand of his Shall I come to you with a Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I bring a Rod to whip and scourge you So St. Chrysostom And since St. Paul who well knew the Mind of Christ did upon just occasion make use of his Apostolical Rod to punish not only Immoralities in Life but Errors in Judgment too we may thence infer that an unlimited Toleration of all Opinions in Matters of Religion hath no manner of Countenance from the Law of Christ we read that St. Paul made use of this Rod to strike Elymas blind and why he did so that Expression intimates Wilt thou not cease to pervert the right ways of the Lord It was for his opposing the Gospel and that in all probability arose from the Error of his Judgment But the Case is yet more plain in the Example of Hymenaeus and Alexander of whom St. Paul saith I have delivered them to Satan a severe Punishment surè futuri judicii praejudicium 't is a fore stalling the dreadful Judgment of God So Tertullian But why did St. Paul inflict it He gives this Reason Concerning faith they have made shipwrack or as he elsewhere expresseth it They have erred concerning the Truth It was for their ill Opinion about one Article of our Creed These Instances are enough to shew that a Toleration of all Opinions and Practices in Matters of Religion was never thought to be lawful and consequently such an unlimited Liberty of the Press as tends to bring in and spread Errors and Heresies ought not to be allowed And now I shall take my leave of my Reader when I have admonished him that in all this Discourse I plead for the Regulation of the Press as to such Books only as concern Morality Faith and Religious Worship of which our Learned Ecclesiastical Governours are the most proper Judges But as to Policy and State Affairs they fall under the Cognizance of the Civil Magistrate whose Province it is and whose Care it should be to prevent the publishing of all such Pamphlets as tend to promote popular Tumults Sedition Treason and Rebellion And had this been carefully done some Years ago it might have happily prevented those dreadful Confusions under which our Church and State now do and still are too like to groan Farewel FINIS BOOKS printed for Richard Sare at Grays-Inn Gate in Holborn THE Fables of Aesop with Morals and Reflections Fol. 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