his but is antecedent to his coming or any power given unto Him or granted by Him pag. 40. Magistrates have a power to make that a particular of the Divine Law which God had not made so p. 80. and to introduce new duties in the most important parts of Religion So that there is a publick conscience which men are in things of a publick concern relating to the Worship of God to attend unto and not to their own And if there be any sin in the command he that imposed it shall answer for it and not I whose whole duty it is to obey p. 308. Hence the command of Authority will warrant obedience and obedience will hallow my actions and excuse me from sin ibid. Hence it follows that whatever the Magistrate commands in Religion his Authority doth so immediately affect the Consciences of men that they are bound to observe it on the pain of the greatest sin and punishment And he may appoint and command whatever he pleaseth in Religion that doth not either countenance Vice or disgrace the Deity p. 85. And many other expressions are there of the general Assertion before laid down This therefore seems to me and to the most impartial Considerations of this Discourse that I could bring unto it to be the Doctrine or Opinion proposed and advanced for the quieting and composing of the great tumults described in its entrance namely That the supream Magistrate in every Nation hath power to order and appoint what Religion his Subjects shall profess and observe or what he pleaseth in Religion as to the worship of God required in it provided that he enjoyneth nothing that countenanceth Vice or disgraceth the Deity and thereby binds their Consciences to profess and observe that which is by him so appointed and nothing else are they to observe making it their duty in Conscience so to do and the highest Crime or Sin to do any thing to the contrary and that whatever the precise Truth in these matters be or whatever be the apprehensions of their own Consciences concerning them Now if our Author can produce any Law Usage or Custome of this Kingdom any Statute or Act of Parliament any authentick Record any Acts or Declarations of our Kings any publickly authorised writing before or since the Reformation declaring asserting or otherwise approving the Power and Authority described to belong unto to be claimed or exercised by the Kings of this Nation I will faithfully promise him never to write one word against it although I am sure I shall never be of that mind And if I mistake not in a transient Reflection on these Principles compared with those which the Church of England hath formerly pleaded against them who opposed her Constitutions they are utterly by them cast out of all consideration and this one notion is advanced in the room of all the Foundations which for so many years her Defenders as wife and as Learned as this Author have been building upon But this is not my concernment to examine I shall leave it unto them whose it is and whose it will be made appear to be if we are again necessitated to engage in this dispute For the present be it granted that it is the duty and in the power of every supream Magistrate to Order and Determine what Religion what Way what Modes in Religion shall be allowed publickly owned and countenanced and by publick revenue maintained in his Dominions That is this is allowed with respect to all pretensions of other Soveraigns or of his own Subjects with respect unto God it is his Truth alone the Religion by him revealed and the Worship by him appointed that he can so allow or establish The Rule that holds in private persons with respect to the publick Magistrate holds in him with respect unto God Illud possumus quod jure possumus It is also agreed that no men no individual Person no Order or Society of men are either in their persons or any of their outward concerns exempted or may be so on the account of Religion from His Power and Jurisdiction nor any Causes that are lyable unto a legal political disposal and determination It is also freely acknowledged that whatever such a Magistrate doth determiâ—â— about the Observances of Religion under what penalties soever His Subjects are bound to observe what He doth so command and appoint unless by general or especial Rules their Consciences are obliged to a Dissent or contrary Observation by the Authority of God and His Word In this case they are to keep their Souls entire in their spiritual subjection unto God and quietly and peaceably to bear the troubles and inconveniencies which on the account thereof may befall them without the least withdrawing of their Obedience from the Magistrate And in this state of things as there is no Necessity or appearance of it that any man should be brought into such a condition as wherein Sin on the one hand or the other cannot be avoided so that state of things will probably occurr in the world as it hath done in all Ages hitherto that men may be necessitated to Sin or Suffer To winde up the state of this Controversie we say that antecedent to the Consideration of the power of the Magistrate and all the Influence that it hath upon men or their Consciences there is a superiour determination of what is true what false in Religion what right and what wrong in the Worship of God wherein the Guidance of the Consciences of men doth principally depend and whereinto it is ultimately resolved This gives an Obligation or Liberty unto them antecedent unto the imposition of the Magistrate of whose command and our actual Obedience unto them in these things it is the Rule and Measure And I think there is no Principle no common presumption of Nature nor dictate of Reason more evident known or confessed than this that whatever God commands Us in his Worship or otherwise that we are to do and whatever he forbids us that we are not to do be the things themselves in our eye great or small Neither is there any difference in these things with respect unto the Way or manner of the declaration of the Will of God Whether it be by innate common light or by Revelation all is one The Authority and Will of God in all is to be observed Yea a Command of God made known by Revelation the way which is most contended about may suspend as to any particular Instance the greatest command that we are obliged unto by the Law of Nature in reference unto one another as it did in the precept given to Abraham for the Sacrificing of his Son And we shall find our Author himself setting up the Supremacy of Conscience in opposition unto and competition with that of the Magistrate though with no great self-consistency ascribing the preheminence and prevalency in obligation unto that of Conscience and that in the principal and most important duties of Religion and
common consent were admitted and received amongst them Besides our Author by his Discourse seems not to be much acquainted with the rise of the office of the Priesthood amongst men as shall be demonstrated if farther occasion be given thereunto However by the way we may observe what is his judgement in this matter The Magistrate we are told hath not his Ecclesiastical Authority from Christ and yet this is such as that the power of the Priesthood is included therein the exercise whereof as he is pleased to transfer to others so he may if he please reserve it to himself p. 32. whence it follows not only that it cannot be given by Christ unto any other for it is part of the Magistrates power which he hath not limited nor confined by any subsequent Law nor can there be 〈◊〉 Coordinate Subject of the same power of several kinds so that all the Interest or Right any man or men have in or unto the exercise of it is but transfer'd to them by the Magistrate and therefore they act therein in his name and by his Authority only and hence the Bishops as such are said to be Ministers of State p. 49. Neither can it be pretended that this was indeed in the power of the Magistrate before the coming of Christ but not since For he hath as we are told all that he ever had unless there be a Restraint put upon Him by some express prohibition of our Saviour p. 41. which will hardly be found in this matter I cannot therefore see how in the exercise of the Christian Priesthood there is on these principles any the least respect unto Jesus Christ or his Authority for men have only the exercise of it transferred to them by the Magistrate by vertue of a power inherent in him antecedent unto any concessions of Christ and therefore in his name and Authority they must act in all the sacred offices of their Functions It is well if men be so far awake as to consider the tendency of these things At length Scripture proofs for the confirmation of these opinions are produced p. 35 36. And the first pleaded is that promise that Kings shall be nursings Fathers unto the Church It is true this is promised and God accomplish it more and more But yet we do not desire such Nurses as beget the Children they nurse The proposing prescribing commanding binding Religion on the Consciences of men is rather the begetting of it than its nursing To take care of the Church and Religion that it receive no detriment by all the wayes and means appointed by God and useful thereunto is the duty of Magistrates but it is so also antecedently to their actings unto this purpose to discern aright which is the Church whereunto this promise is made without which they cannot duly discharge their Trust nor fulfill the Promise it self The very Words by the rules of the Metaphor do imply that the Church and its Religion and the worship of God observed therein is constituted fixed and regulated by God himself antecedently unto the Magistrates duty and power about it They are to Nurse that which is committed to them and not what Themselves have framed or begotten And we contend for no more but a Rule concerning Religion and the Worship of God antecedent unto the Magistrates interposing about it whereby both his Actings in his place and those of Subjects in theirs are to be regulated Mistakes herein have engaged many Soveraign Princes in pursuit of their Trust as Nursing Fathers to the Church to lay out their strength and power for the utter ruine of it as may be evidenced in instances too many of those who in a subserviency to and by the direction of the Papal Interest have endeavoured to extirpate true Religion out of the World Such a Nursing Mother we had sometimes in England who in pursuit of her care burned so many Bishops and other Holy men to Ashes He asks farther what doth the Scripture mean when it stiles our Saviour the King of Kings and maketh Princes his Vicegerents here on earth I confess according to this Gentleman's principles I know not what it means in so doing Kings he tells us have not their Authority in and over Religion and the Consciences of men from him and therefore in the exercise of it cannot be his Vicegerents for none is the Vicegerent of another in the exercise of any power or Authority if he have not received that power and Authority from him Otherwise the words have a proper sense but nothing to our Authors purpose It is his power over them and not theirs over the Consciences of their Subjects that is intended in the words Of no more use in this controversie is the direction of the Apostle that we should pray for Kings that under them we may lead a quiet and peaceable life for no more is intended therein but that under their peaceable and righteous administration of humane Affairs we may live in that Godliness and honesty which is required of us Wherefore then are these weak attempts made to confirm and prove what is not Those or the most of them whom our Author in this Discourse treats with so much severity do plead that it is the duty of all supream Magistrates to find out receive imbrace promote the Truths of the Gospel with the Worship of God appointed therein confirming protecting and desending them and those that embrace them by their Power and Authority And in the discharge of this duty they are to use the liberty of their own judgements enformed by the wayes that God hath appointed independently on the dictates and determinations of any other persons whatever They affirm also that to this end they are entrusted with supream power over all persons in their respective Dominions who on no pretence can be exempted from the exercise of that power as occasion in their judgements shall require it to be exercised as also that all causes wherein the profession of Religion in their Dominions is concerned which are determinable in foro Civili by coercive Vmpirage or Authority are subject unto their cognizance and power The Soveraign power over the Consciences of men to institute appoint and prescribe Religion and the Worship of God they affirm to belong unto him alone who is the Author and Finisher of our Faith who is the head over all things to the Church The Administration of things meerly Spiritual in the Worship of God is they judge derived immediately from him to the Ministers and Administrators of the Gospel possessed of their Offices by his Command and according to his institution as to the external practice of Religion and Religious Worship as such it is they say in the power of the Magistrate to regulate all the outward civil concernments of it with reference unto the preservation of publick peace and Tranquillity and the prosperity of his subjects And herein also they judge that such respect is to be had to the
Consciences of men as the Scripture the Nature of the thing it self and the right of the L. Christ to introduce his spiritual Kingdom into all Nations do require That which seems to have imposed on the mind of this Author is that if the Magistrate may make Laws for the regulating of the outward profession of Religion so as publick peace and tranquillity may be kept added to what is his Duty to do in the behalf of the Truth then he must have the power over Religion and the Consciences of men by him ascribed unto him But there is no privity of Interest between these things the Laws which he makes to this purpose are to be regulated by the Word of God and the good of the Community over which in the name of God he doth preside and whence he will take his Warranty to forbid men the exercise of their Consciences in the duties of spiritual Worship whilest the Principles they profess are suited to the light of nature and the fundamental Doctrines of the Gospel with the peace of mankind and their practices absolutely confistent with publick welfare I am yet to seek and so as far as I can yet perceive is the Author of the Discourse under Consideration It will not arise from a Parity of Reason from the power that he hath to restrain cursed Swearing and Blasphemies by penal Coercions For these things are no less against the Light of Nature and no less condemned by the common suffrage of mankind and the persons that contract the guilt of them may be no less effectually brought to judge and condemn themselves than are the greatest outrages that may be committed in and against humane Society That the Gospel will give no countenance hereunto he seems to acknowledge in his assignation of several reasons why the use of the power and exercise of it in the way of compulsion by penalties pleaded for by him is not mentioned therein that Christ and his Apostles behaved themselves as Subjects that he neither took nor exercised any Soveraign power that He gave his Laws to Private men as such and not to the Magistrate that the Power that then was was in bad hands are pleaded as excuses for the silence of the Gospel in this matter But lest this should prove father prejudicial to his present occasion he adds p. 42. the only reason why the Lord Christ bound not the precepts of the Gospel upon mens Consciences by any secular compulsories was not because Compulsion was an improper way to put his Laws in execution for then He had never established them with more enforcing Sanctions but only because himself was not vested with any secular power and so could not use those methods of Government which are proper to its jurisdiction this in plain English is that if Christ had had power he would have ordered the Gospel to have been propagated as Mahomet hath done his Alcoran an Assertion untrue and impious contrary to the whole spirit and Genius of the Gospel and of the Author of it aud the Commands and Precepts of it And it is fondly supposed that the Lord Christ suited all the Management of the affairs of the Gospel unto that state and condition in this world wherein he emptied Himself and took upon Him the form of a Servant making Himself of no reputation that He might be obedient unto Death the death of the Cross He layes the Foundation of the promulgation and propagation of it in the world in the grant of all power unto him in Heaven and Earth All power saith he to his Apostles is given unto me in heaven and earth go ye therefore and Baptize all Nations teaching them to observe all things whatever I have commanded you Matth. 28. 19 20. He is confidered in the dispensation of the Gospel as He who is head over all things to the Church the Lord of Lords and King of Kings whom our Author acknowledgeth to be his Vicegerents On this account the Gospel with all the Worship instituted therein and required thereby is accompanied with a Right to enter into any of the Kingdoms of the Earth and spiritually to make the Inhabitants of them subject to Jesus Christ and so to translate them out of the power of darkness into the Kingdom of the Son of God And this Right is Antecedent and paramount to the Right of all earthly Kings and Princes whatever who have no power or Authority to exclude the Gospel out of their Dominions and what they exercise of that kind is done at their peril The penalties that he hath annexed to the final rejection of the Gospel and disobedience thereunto are pleaded by our Author to justifie the Magistrates power of binding men to the Observation of his Commands in Religion on temporal penalties to be by him inflicted on them unto that is the Discourse of this chapter arrived which was designed unto another end I see neither the order method nor projection of this procedure nor know Amphora cum cepit institui cur Vrceus exit However the pretense it self is weak and impertinent Man was originally made under a Law and constitution of Eternal Bliss or Woe This state with regard to his necessary dependance on God and respect to his utmost end was absolutely unavoidable unto him All possibility of attaining eternal happiness by himself he lost by Sirr and became inevitably obnoxious to eternal Misery and the wrath to come In this condition the Lord Jesus Christ the supream Lord of the souls and Consciences of men interposeth his law of Relief Redemption and Salvation the great means of man's Recovery together with the profession of the way and law hereof He lets them know that those by whom it is refused shall perish under that Wrath of God which before they were obnoxious unto with a new Aggravation of their Sin and Condemnation from the contempt of the Relief provided for them and tendered to them This He applyes to the Souls and Consciences of men and to all the inward secret actings of them in the first place such as are exempted not only from the Judicature of men but from the cognizance of Angels This he doth by spiritual means in a spiritual manner with regard to the subjection of the souls of men unto God and with reference unto their bringing to Him and enjoyment of Him or their being eternally rejected by Him Hence to collect and conclude that Earthly Princes who whatever is pretended are not the Soveraign Lords of the Souls and Consciences of men nor do any of them that I know of plead themselves so to be who cannot interpose any thing by their absolute Authority that should have a necessary respect unto mens Eternal condition who have no knowledge of no acquaintance with nor can judge of the principal things whereon it doth depend from whose temporal jurisdiction and punishment the things of the Gospel and the Worship of God as purely such are by the nature of them being spiritual
Tranquility in this world the great end of His Authority So he asserts also that there are things of God which are to be observed and practised even all and every one of his own commands in a neglect whereof on any pretence or account we give not unto God that which is His. And he doubted not but that these things these distinct respects to God and man were exceedingly well consistent and together directive to the same end of publick good Wherefore passing through the flourishes of this Frontispiece with the highest inconcernment we may enter the Fabrick it self where possibly we may find him declaring directly what it is that he asserts in this matter and contendeth for and this he doth pag. 10. And therefore it is the design of this Discourse by a fair and impartial Debate to compose all these differences and adjust all these quarrells and contentions and settle things upon their true and proper foundations first by proving it to be absolutely necessary to the peace and Government of the World that the Supream Magistrate of every Commonwealth should be vested with a power to govern and conduct the Consciences of Subjects in Affairs of Religion I am sure our Author will not be surprized if after he hath reported the whole Party whom he opposeth as a Company of silly foolish illiterate Persons one of them should so far acknowledge his own stupidity as to profess that after the Consideration of this Declaration of his Intention and mind he is yet to seek for the Direct and determinate sense of his Words and for the Principle that he designes the Confirmation of I doubt not but that the Magistrate hath all that power which is absolutely necessary for the preservation of publick Peace and Tranquility in the world But if men may be allowed to fancy what they please to be necessary unto that end and thence to make their own measures of that power which is to be ascribed unto Him no man knows what bounds will be fixed unto that Ocean wherein the Leviathans they have framed in their Imagination may sport themselves Some will perhaps think it necessary to this purpose that the Magistrate should have power to declare and determine whether there be a God or no whether if there be it be necessary He should be worshipped or no whether any Religion be needful in or usefull to the World and if there be then to determine what all subjects shall believe and practise from first to last in the whole of it And our Author hopes that some are of this mind Others may confine it to lesser things according as their own Interest doth call upon them so to do though they are not able to assign a clear distinction between what is subjected unto Him and what may plead an exemption from his Authority He indeed who is the Fountain and Original of all Power hath both assigned its proper end and fully suited it to the attainment thereof And if the noise of mens Lusts Passions and Interests were but a little silenced we should quickly hear the harmonious consenting voice of Humane nature it self declaring the just proportion that is between the Grant of power and its end and undeniably express it in all the instances of it For as the Principle of Rule and Subjection is natural to us concreated with us and indispensably necessary to Humane Society in all the distinctions it is capable of and Relations whence those Distinctions arise so Nature it self duly attended unto will not fail by the Reason of things to direct us unto all that is essential unto it and necessary unto its end Arbitrary Fictions of Ends of Government and what is necessary thereunto influenced by present Interest and arising from circumstances confined to one Place Time or Nation are not to be imposed on the Nature of Government it self which hath nothing belonging unto it but what inseparably accompanieth mankind as Sociable But to let this pass The Authority here particularly asserted is a Power in the supream Magistrate to govern and guide the Consciences of his Subjects in affairs of Religion Let any man duly consider these expressions and if he be satisfied by them as to the sense of the Controversie under debate I shall acknowledge that he is wiser than I which is very easie for any one to be What are the Affairs of Religion here intended all or some Whether in Religion or about it what are the Consciences of men and how exercised about these things what it is to govern and conduct them with what power by what means this may be done I am at a loss for ought that yet is here declared There is a Guidance Conduct yea Government of the Consciences of men by Instructions and Directions in a due proposal of rational and spiritual motives for those ends such as is that which is vested in and exercised by the Guides of the Church and that in subjection to and dependance on Christ alone as hath been hitherto apprehended though some now seem to have a mind to change their Master and to take up praesente Numine who may be of more Advantage to them That the Magistrate hath also power so to govern and conduct the Consciences of his Subjects in his way of Administration that is by ordering them to be taught instructed and guided in their duty I know none that doth deny So did Jehosophat 2 Chron. 17 7 8 9. But it seems to be a Government and Guidance of another nature that is here intended To deliver our selves therefore from the Deceit and Intanglement of these general expressions and that we may know what to speak unto we must seek for a Declaration of their sense and Importance from what is elsewhere in their pursuit affirmed and explained by their Author His general Assertion is as was observed that the Magistrate hath power over the Consciences of his Subjects in Religion as appears in the Title of his Book Here p. 10. that power is said to be to govern and conduct their Consciences in Religious Affairs pag. 13. that Religion is subject to his dominion as well as all other affairs of State pag. 27. it is a Soveraignty over mens Consciences in matters of Religion and this Universal Absolute and Uncontrollable Matters of Religion are as uncontrollably subject to the supream power as all other Civil Concerns He may if he please reserve the Exercise of the Priesthood to Himself p. 32. that is what now in Religion corresponds unto the ancient Priesthood as the Ordering Bishops and Priests Administring Sacraments and the like as the Papists in Q. Elizabeth 's time did commonly report in their usual manner that it was done by a Woman amongst us by a fiction of such principles as begin it seems now to be owned That if this power of the Government of Religion be not Universal and Unlimited it is useless p. 35. that this power is not derived from Christ nor any grant of
the Principles here asserted and contended for either express or represent the supremacy of the Kings of this Nation in matters Ecclesiastical as it is stated and determined by themselves in Parliament but rather so as to give great offence and scandal to the Religion here professed and advantage to the Adversaries thereof for after there appeared some ambiguity in those words of the Oath enacted 1 Eliz. of testifying the Queen to be supream Governour as well in all Spiritual or Ecclesiastical things or Causes as in Temporal and many doubts and scruples ensued thereon as though there were assigned to her a power over the Consciences of her Subjects in spiritual things or that she had a power Her self to order and administer spiritual things In quinto Elizab. it is enacted by way of Explanation that the Oaths aforesaid shall be expounded in such form as is set forth in the Admonition annexed to the Queens Injunctions published in the first year of Her Reign where disclaiming the power of the Ministry of divine offices in the Church or the power of the Priesthood here by our Author affixed to the supream Magistrate her power and Authority is declared to be a Soveraignty over all manner of persons born within this Realm whether they be Ecclesiastical or Temporal so that no foraign power hath or ought to have any superiority over them And so is this supremacy stated in the Articles Anno 1562. namely an Authoâ—ity to Rule all Estates and Degrees committed to the charge of the supream Magistrate by God whether they be Ecclesiastical or Temporal and to restrain the stubborn or evil-doers Of the things contended for by our Author the Authority of the Priesthood and power over the Consciences of men in matters of Religion there is not one word in our Laws but rather they are both of them rejected and condemned I have yet laid the least part of that Load upon this Principle which if it be farther pressed it must expect to be burdened withal and that from the Common Suffrage of Christians in all Ages But yet that I may not transgress against the design of this short and hasty Discourse I shall proceed no farther in the pursuit of it but take a little Survey of what is here pleaded in its defence Now this is undertaken and pursued in the first Chapter with the two next ensuing where an end is put to this Plea For if I understand any thing of his words and expressions our Author in the beginning of his fourth Chapter cuts down all those Gourds and Wild Vines that he had been planting in the three preceding for he not only grants but disputes also for an obligation on the Consciences of men antecedent and superiour unto all humane Laws and their obligation his words are as followeth pag. 115. It is not because Subjects are in any thing free from the Authority of the Supream Power on earth but because they are subject to a Superiour in Heaven and they are only then excused from the duty of Obedience to their Soveraign when they cannot give it without Rebellion against God So that it is not originally any Right of their own that exempts them from a subjection to the Soveraign Power in all things but it is purely Gods right of Governing his own Creatures that Magistrates then invade when they make Edicts to violate or controll his Laws and those who will take off from the Consciences of men all obligations antecedent to those of Humane Laws instead of making the Power of Princes Supream absolute and uncontrollable they utterly enervate all their Authority and set their Subjects at perfect Liberty from all their Commands I know no men that pretend to Exemption from the Obligation of Humane Laws but only on this Plea that God by his Law requires them to do otherwise and if this be so the Authority of such Laws as to the Consciences of men is superseded by the confession of this Author Allow therefore but the Principles here expressed namely that men have a Superiour Power over them in Heaven whose Laws and the Revelation of whose Will concerning them is the Supream Rule of their duty whence an Obligation is laid upon their Consciences of doing whatever is commanded or not doing what is forbidden by him which is superiour unto and actually supersedes all Humane Commands and Laws that interfere therewith and I see neither use of nor place for that Power of Magistrates over the Consciences of men which is so earnestly contended for And our Author also in his ensuing Discourse in that Chapter placeth all the security of Government in the Respect that the Consciences of men have to the Will and Command of God and which they profess to have which in all these Chapters he pleads to be a Principle of all Confusion But it is the first Chapter which alone we are now taking a view of The only Argument therein insisted on to to make good the Ascription unto the Magistrate of the power over Religion and the Consciences of men before described is the absolute and indispensable necessity of it unto publick Tranquility which is the principal and most important End of Government In the pursuit of this Argument sometimes yea often such expressions are used concerning the Magistrates power as in a tolerable Construction declare it to be what no man denyes nor will contend about But it is necessary that they be interpreted according to the Genius and tenor of the Opinion contended for and accordingly we will consider them This alone I say is that which is here pleaded or is given in as the subject of the ensuing Discourse But after all I think that he who shall set himself seriously to find out how any thing here spoken hath a direct and rational cogency towards the establishment of the conclusion before laid down will find himself engaged in no easie an undertakeing We were told I confess at the entrance so as that we may not complain of a surprizal that we must expect to have Invectives twisted with Arguments and some such thing seems here to be aimed at but if a Logical Chymist come and make a separation of the Elements of this Composition he will find if I mistake not an heap of the drossy Invective and scarce the least appearance of any argument Ore Instead of sober rational arguing crimina rasis Librat in Antithetis great Aggravations of mens miscarriages in the pursuit of the Dictates of their Consciences either real or feigned edged against and fiercely reflected upon those whom he makes his Adversaries and these the same for substance repeated over and over in a great variety of well placed words take up the greatest part of his Plea in this Chapter especially the beginning of it wherein alone the Controversie as by himself stated is concerned But if the Power and Authority over Religion and the Consciences of men here ascribed unto Supream Magistrates be so indispensably necessary to
stand to reason the matter nor greatly cared for any testimonies of the Scripture but said it was at the Kings discretion to abrogate that which was in use and appoint new He said the King might forbid Priests Marriage the King might bar the people from the Cup in the Lords Supper the King might determine this or that in his Kingdom And why forsooth the King had Supream Power This Sacriledge hath taken hold on us whilst Princes think they cannot reign except they abolish all the Authority of the Church and be themselves supream Judges as well in Doctrine as in all Spiritual Regiment To which he subjoyns This was the sense which Calvin affirmed to be sacrilegious and blasphemous for Princes to profess themselves to be Supream Judges of Doctrine and Discipline and indeed it is the blasphemy which all godly hearts reject and abomine in the Bishop of Rome Neither did King Henry take any such thing on him for ought that we can learn but this was Gardiners Stratagem to convey the reproach and shame of the Six Articles from himself and his fellows that were the Authors of them and to cast it on the Kings Supream Power Had Calvin been told that Supream was first received to declare the Prince to be Superiour to the Prelates which exempted themselves from the Kings Authority by their Church Liberties and Immunities as well as to the Lay men of this Realm and not to be subject to the Pope the Word would never have offended him Thus far he and if these Controversies be any farther disputed it is probable the next defence of what is here pleaded will be in the express words of the Principal Prelates of this Realm since the Reformation until their Authority be peremptorily rejected Upon my first design to take a brief Survey of this Discourse I had not the least intention to undertake the examination of any particular Assertions or Reasonings that might fall under Controversie but meerly to examine the general Principles whereon it doth proceed But passing through these things Currente calamo I find my self engaged beyond my thoughts and resolutions I shall therefore here put an end to the consideration of this Chapter although I see sundry things as yet remaining in it that might immediately be discussed with case and advantage as shall be manifest if we are called again to a review of them I have neither desire nor design Serram reciprocare or to engage in any Controversial Discourses with this Author And I presume himself will not take it amiss that I do at present examine those Principles whose Novelty justifies a Disquisition into them and whose Tendency as applyed by him is pernicious and destructive to so many quiet and peaceable persons who dissent from him And yet I will not deny but that I have that Valuation and esteem for that sparkling of Wit Eloquence and sundry other Abilities of mind which appear in his Writing that if he would lay aside the manner of his treating those from whom he dissents with Revilings contemptuous Reproaches personal Reflections Sarcasms and Satyrical expressions and would candidly and perspicuously state any matter in difference I should think that what he hath to offer may deserve the consideration of them who have leisure for such a purpose If he be otherwise minded and resolve to proceed in the way and after the manner here engaged in as I shall in the close of this Discourse absolutely give him my Salve aeternumque vale so I hope he will never meet with any one who shall be willing to deal with him at his own weapons A Survey of the Second Chapter THE Summary of this Chapter must needs give the Reader a great expectation and the Chapter it self no less of satisfaction if what is in the one briefly proposed be in the other as firmly established For amongst other things a Scheme of Religion is promised reducing all its branches either to Moral Vertues or Instruments of Morality which being spoken of Christian Religion is as far as I know an undertaking new and peculiar unto this Author in whose mannagement all that read him must needs weigh and consider how dextrously he hath acquitted himself For as all men grant that Morality hath a great place in Religion so that all Religion is nothing but Morality many are now to learn The Villany of those Mens Religion that are wont to distinguish between Grace and Vertue that is Moral Vertue is nextly traduced and inveighed against I had rather I confess that he had affixed the term of Villany to the men themselves whom he intended to reflect on than to their Religion because as yet it seems to me that it will fall on Christianity and no other Real or pretended Religion that is or ever was in the world For if the Prosessors of it have in all Ages according to its avowed Principles never before contradicted made a distinction between Moral Vertues since these terms were known in the Church and Evangelical Graces if they do so at this day what Religion else can be here branded with this Infamous and horrible reproach I know not A farther enquiry into the Chapter it self may possibly give us farther satisfaction wherein we shall deal as impartially as we are able with a diligent watchfulness against all prejudicate Affections that we may discover what there is of Sense and Truth in the Discourse being ready to receive what ever shall be manifested to have an interest in them The Civil Magistrate we are also here informed amongst many other things that he may do may command any thing in the Worship of God that doth not tend to debauch Mens practices or to disgrace the Deity And that all subordinate Duties both of Morality and Religious Worship such as elsewhere we are told the Sacraments are are equally subject to the determination of Humane Authority These things and sundry others represented in this Summary being new yea some of them as far as I know unheard of amongst Christians untill within a few years last past any Reader may justifie himself in the expectation of full and demonstrative Arguments to be produced in their proof and confirmation What the issue will be some discovery may be made by the ensuing enquiry as was said into the body of the Chapter it self The design of this Chapter in general is to confirm the power of the Magistrate over Religion and the Consciences of men ascribed unto him in the former and to add unto it some enlargements not therein insisted on The Argument used to this purpose is taken from the power of the Magistrate over the Consciences of men in matters of morality or with respect unto moral Vertue whence it is supposed the conclusion is so evident unto his power over their Consciences in matters of Religious Worship that it strikes our Author with wonder and amazement that it should not be received an acknowledged Wherefore to further the conviction of all men in
him Power they say is a liquor that let it be put into what vessel you will it is ready to overflow and as useful as it is as nothing is more to mankind in this world yet when it is not accompanied with a due proportion of Wisdom and Goodness it is troublesome if not pernicious to them concerned in it The power of God is infinite and his Soveraignty absolute but the whole exercise of those glorious dreadful Properties of his nature is regulated by Wisdom and Goodness no less infinite than themselves And as he hath all power over the souls and consciences of men so he exercises it with that Goodness Grace Clemency Patience and Forbearance which I hope we are all sensible of If there be any like him equal unto him in these things I will readily submit the whole of my Religion and conscience unto him without the least hesitation And if God in his Dominion and Rule over the souls and consciences of men do exercise all Patience Benignity Long-suffering and Mercy for it is his compassion that we are not consumed doth he not declare that none is meet to be entrusted with that Power and Rule but they who have those things like himself at least that in what they are or may be concerned in it they express and endeavour to answer his example Indeed Soveraign Princes and Supream Magistrates are Gods Vice-gerents and are called Gods on the earth to represent his Power and Authority unto men in Government within the bounds prefixed by himself unto them which are the most extensive that the nature of things is capable of and in so doing to conform themselves and their actings to him and his as he is the great Monarch the Proto-type of all Rule and the exercise of it in Justice Goodness Clemency and Benignity that so the whole of what they do may tend to the relief comfort refreshment and satisfaction of mankind walking in wayes of peace and innocency in answer unto the ends of their Rule is their Duty their Honour and their Safety And to this end doth God usually and ordinarily furnish them with a due proportion of Wisdom and understanding for they also are of God He gives them an understanding suited and commensurate to their work that what they have to do shall not ordinarily be too hard for them nor shall they be tempted to mistakes and miscarriages from the work they are imployed about which he hath made to be their own But if any of them shall once begin to exceed their bounds to invade his Throne and to take to themselves the Rule of any Province belonging peculiarly and solely to the Kingdom of Heaven therein a conformity unto God in their actings is not to be expected For be they never so amply furnished with all Abilities of mind and soul for the work and those duties which are their own which are proper unto them yet they are not capable of any such stores of Wisdom and Goodness as should fit them for the work of God that which peculiarly belongs to his Authority and Power His Power is infinite his Authority is absolute so are his Wisdom Goodness and Patience Thus he rules Religion the souls and consciences of men And when Princes partake in these things infinite Power infinite Wisdom and infinite Goodness they may assume the same Rule and act like him But to pretend an interest in the one and not in the other will set them in the greatest Opposition to him Those therefore who can prevail with Magistrates to take the power of God over Religion and the souls of meâ— in their observance of it need never feaâ— that when they have so done they will imitate him in his Patience Clemency Meekness Forbearance and Benignity for they are no way capable of these things in a due proportion to that Power which is not their own however they may be eminently furnished for that which is so Thus have we known Princes such as Trajan Adrian Julian of old whilst they kept themselves to their proper Sphere ordering and disposing the affairs of this world and all things belonging to publick Peace Tranquility and Welfare to have been renowned for their Righteousness Moderation and Clemency and thereby made dear to mankind who when they have fallen into the excess of assuming Divine power over the consciences of men and the Worship of God have left behind them such footsteps and remembrances of Rage Cruelty and Blood in the World as make them justly abhorred to all Generations This alone is the seat and posture wherein the Powers of the Earth are delighted with the sighs and groans of innocent persons with the fears and dread of them that are and would be at peace with the punishment of their Obedient Subjects and the binding of those hands of industry which would willingly employ themselves for the publick good and welfare Take this occasion out of the way and there is nothing that should provoke Soveraign Magistrates to any thing that is grievous irksome or troublesome to men peaceable and innocent nothing that should hinder their Subjects from seeing the presence of God with them in their Rule and his Image upon them in their Authority causing them to delight in the thoughts of them and to pray continually for their continuance and prosperity It may be some may be pleased for a season with sâ—â—â—rities against Dissenters such as concerning whom we discourse who falsely suppose their interest to lye therein It may be they may think meet rather to have all debaucheries of life and conversation tollerated than liberty for peaceable men to Worship God according to their light and perswasion of his mind and will as the multitude was pleased of old with the cry of Release Barrabas and let Jesus be crucified Magistrates themselves will at length perceive how little they are beholding to any who importunately suggest unto them fierce and sanguinary connsels in these matters It is a saying of Maximilian the Emperour celebrated in many Authors Nullum said he enormins peccatum dari potest quam in conscientias imperium exercere velle Qui enim conscientiis imperare volunt ii arcem caeli invadunt plerumque terrae possessionem perdunt Magistrates need not fear but that the open wickedness and bloody crimes of men will supply them with objects to be Examples and Testimonies of their Justice and severity And methinks it should not be judged an unequal Petition by them who Rule in the stead and fear of God that those who are innocent in their lives useful in their callings and occasions peaceable in the Land might not be exposed to trouble only because they design and endeavour according to their light which they are invincibly perswaded to be from God himself to take care that they perish not eternally However I know I can mind them of Advice which is ten thousand times more their interest to attend unto than to any that is tendred in
TRUTH AND INNOCENCE VINDICATED IN A SURVEY OF A DISCOURSE Concerning Ecclesiastical Polity And the Authority of the Civil Magistrate over the Consciences of Subjects in Matters of Religion Non Partum studiis agimur sed sumsimus arma Consiliis innimica tuis Discordia Vaecors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexand. London Printed 1669. REVIEW OF THE PREFACE AMong the many Disadvantages which those who plead in any sense for Liberty of Conscience are exposed unto it is not the least that in their arguings and Pleas they are enforced to admit a Supposition That those whom they plead for are indeed really mistaken in their Apprehensions about the matters concerning which they yet desire to be indulged in their practice For unless they will give place to such a supposition or if they will rigidly contend that what they plead in the behalf of is absolutely the Truth and that obedience thereunto is the direct Will and Command of God there remains no proper field for the Debate about Indulgence to be mannaged in For things acknowledged to be such are not capable of an Indulgence properly so called because the utmost Liberty that is necessary unto them is their Right and Due in strict Justice and Law Men therefore in such Discourses speak not to the nature of the things themselves but to the Apprehensions of them with whom they have to do But yet against this Disadvantage every Party which plead for themselves are relieved by that secret reserve that they have in the perswasion of the Truth and Goodness of what they profess and desire to be indulged in the practice of And this also as occasion doth offer it self and in the defence of themselves from the charge of their Adversaries they openly contend and avow Neither was it judged formerly that there was any way to deprive them of this Reserve and Relief but by a direct and particular Debate of the matters specially in difference carried on unto their Conviction by evidence of Truth managed from the Common Principles of it But after Tryal made this way to convince men of their errors and mistakes who stand in need of Indulgence with respect unto the outward Administration of the powers that they are under is found as it should seem tedious unreasonable and ineffectual A new way therefore to this purpose is fixed on and it is earnestly pleaded That there needs no other Argument or Medium to prove men to be mistaken in their Apprehensions and to miscarry in their practice of Religious duties than that at any time or in any place they stand in need of Indulgence To Dissent at all adventures is a crime and he whom others persecute tacitly at least confesseth himself guilty For it is said That the Law of the Magistrate being the sole Rule of Obedience in Religious Worship their Non-complyance with any Law by him established evidencing it self in their desire of Exemption is a sufficient conviction yea a self-acknowledgement not only of their Errors and Mistakes in what they apprehend of their Duty in these things and of their Miscarriages in what they practise but also that themselves are persons Turbulent and Seditious in withdrawing Obedience from the Laws which are justly imposed on them With what Restrictions and Limitations or whether with any or no these Assertions are maintained we shall afterward enquire The Management of this Plea if I greatly mistake him not is one of the principal Designs of the Author of that Discourse a brief Survey whereof is here proposed The Principle which he proceeds herein upon himself it seems knew to be Novel and Uncouth and therefore thought it incumbent on him that both the manner of its handling and the other Principles that he judged meet to associate with it or annex unto it should be of the same kind and complexion This Design hath at length produced us this Discourse which of what use it may prove to the Church of God what tendency it may have to retrive or promote Love and Peace among Christians I know not This I know that it hath filled many persons of all sorts with manifold surprizals and some with amazement I have therefore on sundry Considerations prevailed with my self much against my inclinations for the sake of Truth and Peace to spend a few hours in the examination of the principal parts and seeming pillars of the whole Fabrick And this I was in my own mind the more easily indueed unto because there is no concernment either of the Church or State in the things here under debate unless it be that they should be vindicated from having any concern in the things and opinions here pleaded and argued For as to the present Church if the Principles and reasonings here maintained and managed are agreeable unto her Sentiments and allowed by her yet there can be no offence given in their Examination because she hath no where yet declared them so to be And the truth is if they are once owned and espoused by her to the ends for which they are asserted as the Christians of old triumphed in the thoughts of him who first engaged in wayes of violence against them among the Nations in the world so the Non-Conformists will have no small relief to their minds in their sufferings when they understand these to be the avowed Principles and Grounds on which they are to be persecuted and destroyed And for the power of Ecclesiastical Jurisdiction belonging to the Kings of this Nation as it hath been claimed and exercised by them in all ages since the establishment of Christian Religion among us as it is declared in the Laws Statutes and Customs of the Kingdom and prescribed unto an Acknowledgement in the Oaths of Allegiance and Supremacy it and steddiness of expression which we shall be farther accustomed unto But in what here he avers of himself he seems to have the advantage of our Lord Jesus Christ who upon less provocations than he hath undertaken the consideration of for the Pharisees with whom he had to deal were Gentlemen be tells us unto those with whom himself hath to do as he saith fell into an hot fit of Zeal yea into an height of Impatience which made him act with a seeming fury and transport of passion pag. 7. And if that be indeed his temper which he commends in himself he seems to me to be obliged for it unto his Constitution and Complexion as he speaks and not to his Age seeing his juvenile expressions and confidence will not allow us to think that he suffers under any defervescency of spirit by his years The Philosopher tells us that old men in matters dubious and weighty are not over-forward to be Positive but ready to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps and it may be so and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they have experience of the uncertainty of things in this world As indeed those who know what entanglements all humane Affairs are attended withal what appearing
of Defence of the Being of God was written by any man before him If a man would make a judgement upon the genius and way of his Discourse he might possibly be tempted to fear that it is persons rather than Things that are the object of his Indignation and it may be the fate of some to suffer under the Infamy of Atheism as it is thought Diagoras did of old not for denying the Deity nor for any absurd conceptions of mind concerning it but for deriding and contemning them who without any interest in or sense of Religion did foolishly in Idoliatrous Instances make a pretence of it in the world But whatever wickedness or miscarriages of this nature our Author hath observed his zeal against them were greatly to be commended but that it is not in that only Instance wherein he allows of the exercise of that vertue Let it then be his Anger or Indignation or what he pleases that he may not miss of his due praises and commendation Only I must say that I question whether to charge persons enclined to Atheism with profaning Johnson and Fletcher as well as the Holy Scriptures be a way of proceeding probably suited to their Conviction or Reduction It seems also that those who are here chastised do vent their Atheism in Scossing and Drollery jesting and such like contemptible efforts of Wit that may take for a while amongst little and unlearned people and immediately evaporate I am afraid more of those who under pretences of sober Reason do vent and maintain opinions and principles that have a direct tendency to give an open admission unto Atheism in the minds of men than of such fooleries When others fury and raving cruelties succeeded not he alone prevailed qui solus accessit sobrius ad perdendam Remp. One principle contended for as Rational and true which if admitted will insensibly seduce the mind unto and justifie a practice ending in Atheism is more to be feared than ten thousand jests and scoffs against Religion which methinks amongst men of any tolerable Sobriety should easily be buried under Contempt and Scorn And our Author may do well to consider whether he hath not unwittingly I presume in some instances so expressed and demeaned himself as to give no small Advantage to those corrupt Inclinations unto Atheism which abound in the hearts of men Are not men taught here to keep the Liberty of their Minds and Judgements to themselves whilest they practise that which they approve not nor can do so which is directly to act against the light and conviction of Conscience And yet an associate of his in his present design in a modest and free Conference tells us that there is not awider step to Atheism than to do any thing against Conscience and enforms his Friend that Dissent out of grounds that appear to any founded on the will of God is Conscience but against such a Conscience the Light Judgement and Conviction of it are men here taught to practise and thereby in the judgement of that Author are instructed unto Atheism And indeed if once men find themselves at Liberty to practise contrary to what is prescribed unto them in the name and authority of God as all things are which Conscience requires it is not long that they will retain any regard of him or Reverence unto Him It hath hitherto been the Judgement of all who have enquired into these things that the great concern of the Glory of God in the world the interest of Kings and Rulers of all Governments whatever the good and welfare of private persons lyes in nothing more than in preserving Conscience from being debauched in the conducting principles of it and in keeping up its due Respect to the immediate Soveraignty of God over it in all things Neither ever was there a more horrid attempt upon the Truth of the Gospel all common Morality and the good of Mankind than that which some of late years or Ages have been engaged in by suggesting in their Casuistical Writings such principles for the guidance of the Consciences of men as in sundry particular instances might set them free as to practice from the direct and immedsately influencing Authority of God in his Word And yet I doubt not but it may be made evident that all their principleâ— in conjunction are scarce of so pernicious a tendency as this one general Theorem That men may lawfully act in the Worship of God or otherwise against the Light Dictates or Convictions of their own Consciences Exempt Conscience from an absolute immediate entire universal dependance on the Authority Will and Judgement of God according to what Conceptions it hath of them and you disturb the whole harmony of divine Providence in the Government of the World and break the first link of that great chain whereon all Religion and Government in the world do depend Teach men to be like Naaman the Syrian to believe only in the God of Israel and to Worship Him according to his Appointment by his own Choice and from a sense of duty yet also to bow in the house of Rimmon contrary to his Light and Conviction out of Complyance with his Master or with the men of Samaria to fear the Lord but to worship their Idols and they will not fail at one time or other rather to seek after Rest in restless Atheism than to live in a perpetual conflict with themselves or to cherish an everlasting Sedition in their own bosomes I shall not much reflect upon those Expressions which our Author is pleased to vent his Indignation by such as Religious rage and fury Religious villany religious lunacies serious and Consciencious Villanies wildness of godly madness men lead by the Spirit of God to disturb the publick peace the world filled with a buzze and noise of the divine Spirit sanctified fury sanctified barbarism pious villanies godly disobedience sullen and cross-grained godliness with innumerable others of the like kind which although perhaps he may countenance himself in the use of from the tacite respect that he hath to the persons whom he intends to vilifie and reproach yet in themselves and to others who have not the same apprehensions of their occasion they tend to nothing but to beget a scorn and derision of all Religion and the profession of it an humour which will not find where to rest or fix it self untill it comes to be swallowed up in the Abysse of Atheism We are at length arrived at the last Act of this Tragical Preface and as in our progress we have rather heard a great Noise and Bluster than really encountred either true difficulty or danger so now I confess that Weariness of conversing with so many various sounds of the same signification the summ of all being Knaves Villains Fools will carry me through the remainder of it with some more than ordinary precipitation as grudging an Addition in this kind of employment to those few minutes wherein the preceding Remarques were written
humane life Such are all those moral Vertues which have in their Nature a resemblance of the divine perfections wherein he placeth the Substance of Religion With respect unto these he so setteth up the Throne of Conscience as to affirm that if any thing be commanded by the Magistrate against them to disobey Him is no Sin but a Duty and we shall find the Case to be the same in matters of meer Revelation For what God commands that he commands by what way soever that commnad be made known to us And there is no consideration that can adde any thing to the obligatory power and efficacy of infinite Authority So that where the Will of God is the formal Reason of our Obedience it is all one how or by what means it is discovered unto us Whatever we are instructed in by innate Reason or by 〈◊〉 the Reason why we are 〈◊〉 by it is neither the one nor the other but the Authority of God in both But we must return unto the Consideration of the Sentiments of our Author in this matter as before laid down The Authority ascribed to the Civil Magistrate being as hath been expressed it will be very hard for any one to distinguish between it and the Soveraignty that the Lord Christ himself hath in and over his Church yea if there be any Advantage on either side or a comparative preheminence it will be found to be cast upon that of the Magistrate Is the Lord Christ the Lord of the Souls and Consciences of men Hath he dominion over them to rule them in the things of the Worship of God It is so with the Magistrate also He hath an universal power over the Consciences of his Subjects Doth the Lord Christ require his Disciples to do and observe in the Worship of God what ever he commanded them So also may the Magistrate the Rule and Conduct of Conscience in these matters belonging unto him provided that he command nothing that may countenance Vice or disgrace the Deity which with Reverence be it spoken our Lord Jesus Christ himself not only on the Account of the Perâ—ection and rectitude of his own Nature but also of his Commission from the Father could not do Is the Authority of Christ the formal Reason making Obedience necessary to his Commands and Precepts So is the Authority of the Magistrate in reference unto what he requires Do men therefore sin if they neglect the observance of the commands of Christ in the Worship of God because of his immediate Authority so to command them binding their Consciences So do men sin if they omit or neglect to do what the Magistrate requires in the Worship of God because of his Authority without any farther respect Hath the Lord Christ instituted two Sacraments in the Worship of God that is outward visible signs or Symbols of inward invisible or spiritual Grace the Magistrate if he please may institute and appoint twenty under the names of significant Ceremonies that is outward visible signs of inward spiritual grace which alone is the significancy contended about Hath the Magistrate this his Authority in and over Religion and the consciences of men from Jesus Christ no more then Christ hath his Authority from the Magistrate for he holds it by the Law of Nature antecedent to the promise and coming of Christ Might Christ in his own Person administer the Holy Things of the Church of God not in the Church of the Jews for he sprang of the Tribe of Judah concerning which nothing was spoken as to the Priesthood only he might in that of the Gospel but hath judged meet to commit the Actual Administration of them to others So is it with the Magistrate also Thus far then Christ and the Magistrate seem to stand on even or equal terms But there are two things remaining that absolutely turn the scale and cast the advantage on the Magistrates side For First Men may do and practise many things in the Worship of God which the Lord Christ hath no where nor by any means required yea to think that his Word or the Revelation of his Mind and Will therein is the sole and adequate Rule of Religious Worship is reported as an Opinion foolish absurd impious and destructive of all Government If this be not supposed not only the whole Design of our Author in this Book is defeated but our whole Controversie also is composed and at an end But on the other hand no man must do or practise any thing in that way but what is prescribed appointed and commanded by the Magistrate upon pain of Sin Schism Rebellion and all that follows thereon To leave this unasserted is all that the Non-Conformists would desire in order unto peace Comprehension and Indulgence would ensue thereon Here I think the Magistrate hath the advantage But that which follows will make it yet more evident for Secondly Suppose the Magistrate require any thing to be done and observed in the Worship of God and the Lord Christ require the quite contrary in a mans own apprehension so that he is as well satisfied in his apprehension of his mind as he can be of any thing that is proposed to his faith and Conscience in the Word of God in this case he is to obey Magistrate and not Christ as far as I can learn unless all Confusion and Disorder be admitted an entrance into the world Yea but this seems directly contrary to that Rule of the Apostles which hath such an evidence and power of rational conviction attending it that they refer it to the judgement of their Adversaries and those persons of as perverse corrupt minds and prejudicate engagements against them and their cause as ever lived in the world namely Whether it be meet to obey God or man judge ye But we are told that this holds only in greater matters the Logick by the way of which distinction is as strange as its Divinity For if the formal Reason of the difference intimated arise from the comparison between the Authority of God and man it holds equally as to all things small or great that they may be oppositely concerned in Besides who shall judge what is small or what is great in things of this Nature Cave ne titubes Grant but the least judgement to private men themselves in this matter and the whole Fabrick tumbles If the Magistrate be Judge of what is great and of what is little we are still where we were without hopes of delivery And this to me is a notable instance of the preheminence of the Magistrate above Christ in this matter Some of the Old Irish have a Proverbial Speech amongst them That if christ had not been Christ when he was Christ Patrick had been Christ but it seems now that takeing it for granted that he was Christ yet we have another that is so also that is Lord over the Souls and Consciences of men and what can be said more of him who sits in the Temple of
the preservation of publick Tranquility as is pretended a man cannot but wonder how the world hath been in any Age past kept in any tolerable peace and quietness and how it is any where blessed with those ends of Government at this day For it will not be an easie task for our Author or any one else to demonstrate that the Power mentioned hath ever been either claimed or exercised by any Supream Magistrate in Christendom or that it is so at this day The Experience of past and present Ages is therefore abundantly sufficient to defeat this pretence which is sufficiently asserted without the least appearance of proof or Argument to give it countenance or confirmation or they must be very charitable to him or ignorant in themselves who will mistake Invectives for Arguments The remembrance indeed of these Severities I would willingly lay aside especially because the very mention of them seems to express an higher sense of and regret concerning them then I am in the least subject unto or something that looks like a design of Retaliation but as these things are far from my mind so the continual returns that almost in every Page I meet with of high and contemptuous Reproaches will not allow that they be alwayes passed by without any notice or remark It is indeed indispensably necessary that publick Peace and Tranquility be preserved but that there is any thing in point of Government necessary hereunto but that God have all spiritual power over the Consciences of men and Rulers Political power over their Actings wherein publick Peace and Tranquility are concerned the World hath not hitherto esteemed nor do I expect to find it proved by this Author If these things will not preserve the publick peace it will not be kept if one should rise from the dead to perswade men unto their duty The Power of God over the Consciences of men I suppose is acknowledged by all who own any such thing as Conscience or believe there is a God over all That also in the exercise of this Authority he requires of men all that obedience unto Rulers that is any way needfull or expedient unto the preservation of the ends of their Rule is a Truth standing firm on the same Foundation of Universal consent derived from the Law of Creation and his positive Commands to that purpose have an evidence of his Will in this matter not liable to exception or controll This Conscience unto God our Author confesseth as we have observed in his fourth Chapter to be the great preservation and security of Goverment and Governours with respect unto the ends mentioned And if so what becomes of all the pretences of disorder and confusion that will ensue unless this power over mens Consciences be given to the Magistrate and taken as it were out of the hands of God Nor is it to be supposed that men will be more true to their Consciences supposing the Reiglement of them in the hand of men than when they are granted to be in the hand and power of God for both at present are supposed to require the same things Certainly where Conscience respects Authority as it always doth the more Absolute and Soveraign it apprehends the Authority by which it is obliged the greater and more firm will be the impressions of the obligation upon it And in that Capacity of preheminence it must look upon the Authority of God compared with the Authority of man Here then lyes the security of publick peace and tranquility as it is backed by the Authority of the Magistrate to see that all outward Actions are suitable unto what Conscience toward God doth in this matter openly and unquestionably require The pretence indeed is that the placing of this Authority over the Consciences of men in the Supream Ruler doth obviate and take away all grounds and occasions of any such Actings on the Account of Religion as may tend unto publick disturbance For suppose Conscience in things concerning Religion and the Worship of God subject to God alone and the Magistrate require such things to be observed in the one or the other as God hath not required at least in the Judgements and Consciences of them of whom the things prescribed are required and to forbid the things that God requires to be observed and done in this case it is said they cannot or will not comply in Active Obedience with the Commands of the Magistrate But what if it so fall out Doth it thence follow that such persons must needs Rebell and be Seditious and disturb the publick peace of the Society whereof they are Members Wherefore is it that they do not do or observe what is required of them by the Magistrate in Religion or the Worship of God or that they do what he forbids Is it not because of the Authority of God over their minds and Consciences in these things And why should it be supposed that men will answer the Obligations laid by God on their Consciences in one thing and not in another in the things of his Worship and not of obedience unto Civil Power concerning which his Commands are as express and evident as they can be pretended to be in the things which they avow their obligation unto Experience is pretended to the contrary It is said again and again that men under pretence of their Consciences unto God in Religion have raised Wars and Tumults and brought all things into confusion in this Kingdom and Nation especially and what will words avail against the evidence of so open an experience to the contrary But what if this also should prove a false and futilous pretence Fierce and long Wars have been in this Nation of old upon the various Titles of persons pleading their Right unto Supream Government in the Kingdom against one another so also have there been about the Civil Rights and the Priviledges of the Subjects in the Confusions commonly called the Barons Wars The late Troubles Disorders and Wars amongst us must bear the weight of this whole charge But if any one will take the pains to review the publick Writings Declarations Treaties whereby those Tumults and Wars were begun and carried on he will easily discern that Liberty of Conscience in practice or the exemption of it from the power of the Magistrate as to the Rule and Conduct of it now ascribed unto him in the latitude by sober persons defended or pleaded for had neither place in nor influence into the Beginnings of those troubles And when such confusions are begun no man can give assurance or conjecture where they shall end Authority Laws Priviledges and I know not what things wherein private men of whom alone we treat have no pretence of Interest were pleaded in those Affairs He that would judge aright of these things must set aside all other Considerations and give his instance of the Tumults and Seditions that have ensued on the account of menskeeping their Consciences entire for God alone without any
of the Divine Attributes which I suppose they are not whose Rules and formes are alterable upon accidents and occasions And we are taught also pag. 68. that the practice of Vertue consists in living suitable to the dictates of Reason and Nature which are Rules not variable and Changeable There must be some new distinction to reconcile these things which I cannot at present think of That which I would enquire from hence is whether the Magistrates have power over the Consciences of men in reference unto those things in Morality whose Rules of good and evil are of an Eternal obligation That he hath not is evidently implyed in this place And I shall not enter into the confusion of the ensuing Discourse where the latter sort of Rules for Vertue the other member of the distinction are turned into various Methods of executing Laws about outward acts of Vertue or Vice and the Vertues themselves into outward expressions and significations of Duty for I have at present no contest with this Author about his manner of writing nor do intend to have It is enough that here at once all the principal and most important Vertues are vindicated to their own unalterable Rules as such and the Consciences of Men in reference unto them put under another jurisdiction And what then becomes of this Argument That the Magistrate must have power over the Consciences of Men in matters of Divine Worship because he hath so in things Moral which are of greater importance when what is so of importance is exempted from his power Hence it sufficiently appears that the Authority of the Magistrate over men with reference unto Moral Vertue and Duty doth not respect Vertue as Vertue but hath some other consideration Now what this is is evident unto all How Moral Vertues do belong unto Religion and are parts of it hath been before declared But God who hath ordered all things in weight and measure hath fore-designed them also to another end and purpose For preparing mankind for Political Society in the world among themselves for a time as well as for Religious Obedience unto himself he inlayed his nature and composition with principles suited to both those ends and appointed them to be acted with different respects unto them Hence Moral Vertues notwithstanding their peculiar tendency unto him are appointed to be the instrument and ligament of humane Society also As the Law of Moses had in it a typical end use and signification with respect to Christ and the Gospel and a political use as the instrument of the Government of the Nation of the Jews Now the Power of the Magistrate in respect of Moral Vertues is in their latter use namely as they relate to humane policy which is concerned in the outward actings of them This therefore is granted and we shall enquire farther whether any more be proved namely that the Magistrate hath power over the outward actings of Vertue and Vice so far as humane Society or publick Tranquility is concerned in them and on that account Secondly It may be enquired what is the Power and Authority over Moral Vertues which is here ascribed unto the Civil Magistrate and over the Consciences of men with respect unto them Is it such as to make that to be Vertue which was not Vertue before or which was Vice and oblige men in Conscience to practise it as Vertue This would go a great way indeed and answer somewhat of what is or as it is said may be done in the Worship of God when that is made a part of it which was not so before But what name shall these new Vertues be called by A new Vertue both as to its Acts and Objects will as much fly the imaginations of men as a sixth sense doth It may be our Author will satisfie us as to this enquiry for he tells us pag. 80. That he hath power to make that a particular of the Divine Law that God hath not made so I wish he had declared himself how and wherein for I am afraid this expression as here it lyes is offensive The Divine Law is Divine and so is every particular of itâ— and how a man can make a thing Divine that is not so of it self nor by Divine Institution is hard to find out It may be that only the subject matter of the Law and not the Law it self formally is intended and to make a thing a particular of the Divine Law is no more but to make the Divine Law require that in particular of a man which it did not require of him before But this Particular referrs to the Nature Essence and Being of the thing or to the acting and occasion of it in particular And if it be taken in the latter sense here is no more ascribed unto the Magistrate than is common with him to every man in the World For every one that puts himself into new circumstances or new Relations doth so make that unto him to be a particular of the Divine Law which was not so before for he is bound and obliged unto the actual performance of many Duties which as so circumstantiated he was not boâ—â—â— unto before But somewhat else seems to be intendâ—â— from the ensuing discourse they are fully empowred to declare new instances of Vertue and Vice and to introduce new duties in thâ— most important parts of Religion And yâ—â— I am still at the same loss For by his declaring new Instances of Vertue and Vice suppose he intends an Authoritative declaration such as that they have no other foundation nor need none to make them what they are They are new Instances of Vertue and Vice because so declared And this suits unto the introducing of new Duties in the most important parts of Religion made Duties by that introduction I wish I could yet learn what these new Instances of Vertue and Vice are or mean Whether they are new as Vertues and Vices or as Instances For the first would I could see a new practice of old Virtues but to tell you the truth I care not for any of the new Vertues that I have lately observed in the World nor do I hope ever to see any better new ones If it be the Instances that are new I wish again I knew what were more in them than the actual and occasional exercise of old Duties Pag. 79 80. conduce most to extricate us out of these ambiguities There we are informed that the Laws of every Nation do distinguish and settle mens rights and properties and that distinctly with respect whereunto Justice that prime Natural Vertue is in particular Instances to be exercised And pag. 84. It is further declared that in the administration of Justice there may be great difference in the constitution of penalties and execution of men This it seems is that which is aimed at the Magistrate by his Laws determines whteher Titius have set his hedge upon Caius's ground and whether Sempronius hath rightly conveyed his Land or
on the Minds Consciences or judgements of men to think or judge otherwise of what is imposed on them than as their nature is and doth require only they are obliged unto their Usage Observance and Practice which is to put us into a thousand times worse condition than the Jews if Instances of them should be multiplyed as they may lawfully 〈◊〉 every year seeing it much more quiet◠the mind to be able to resolve its thought◠immediately into the Authority of Go◠under its Yoke than into that of man I◠therefore we are freed from the one by our Christian Liberty we are so much more from the other so as that being made free by Christ we should not be the servants of men in things belonging to his Service and Worship From this discovery here made of the nature of Christian Liberty our Author makes some deductions p. 98 99. concerning the nature of Religious Worship wherein he tells us that the whole substance of Religious Worship is transacted within the mind of man and dwells in the heart and thoughts the soul being its proper Seat and Temple where men may Worship their God as they please without offending their Prince and that External Worship is no part of Religion it self I wish he had more clearly and distinctly expressed his mind in this matter for his Assertions in the sense the words seem to bear are prodigiously false and such as will open a door to Atheism with all Villany and Confusion in the World For who would not think this to be his intention Let men keep their minds and inward thoughts and apprehensious right for God and then they may practise outwardly in Religion what they please one thing one day another another be Papists and Protestants Arians and Homousians yea Mahometans and Christians any thing every thing after the manner of the Country and Laws of the Prince where they are and live the Rule that Ecebolius walked by of old I think there is no man that owns the Scripture but will confess that this is at least if not a direct yet an interpretative rejection of the whole Authority of God And may not this Rule be quickly extended unto Oaths themselves the bonds and Ligaments of humane Society For whereas in their own formal nature they belong to the Worship of God why may not men pretend to keep up their Reverence unto God in the internal part of them or their esteem of Him in their Invocation of His Name but as to the outward part accommodate it unto what by their Interest is required of them so swearing with their Tongues but keeping their Mind at Liberty If the Principles laid down be capable of any other more tolerable sense and such as may be exclusive of these Inferences I shall gladly admit it at present what is here deduced from them seems to be evidently included in them It is true indeed that Natural Moral or Internal Worship consisting in Faith Love Fear Thankfulness Submission Dependance and the like hath its constant Seat and Residence in the Souls and Minds of men but that the wayes whereby these Principles of it are to be outwardly exercised and expressed by Gods Command and Appointment are not also indispensably necessary unto us and parts of his Worship is utterly false That which principally in the Scripture comes under the notion of the Worship of God is the due observance of his outward Institutions which Divines have upon unquestionable grounds contended to be commanded and appointed in general in the second Commandment of the Decalogue whence all particular Institutions in the several seasons of the Church are educed and resolved into the Authority of God therein expressed And that account which we have here given us of outward Worship namely that it is no part of Religion it self but only an Instrument to express the inward Veneration of the mind by some outward action or posture of the body as it is very difficultly to be accommodated unto the sacrifices of old or the present Sacraments of the Church which were and are parts of outward Worship and as I take it of Religion so the being an instrument unto the purpose mentioned doth not exclude any thing from being also a part of Religion and Worship it self if it be commanded by God to be performed in His Service unto His Glory It is pretended that all Outward Worship is only an exteriour signification of Honour but yet all the parts of it in their performance are Acts of Obedience unto God and are the proper Actings of Faith Love and Submission of Soul unto God which if they are not His Worship and parts of Religion I know not what may be so esteemed Let then Outward Worship stand In what Relation it will to Inward Spiritual Honour where God requires it and commands it it is no less necessary and in dispensably to be performed than any part of Inward Worship it self and is a no less important duty of Religion For any thing comes to be a part of Religious Worship outwardly to be performed not from its own nature but from its respect unto the command of God and the End whereunto it is by him designed So the Apostle tells us that with the heart man believeth unto Righteousness and with the Mouth Confession is made un◠Salvation Rom. 10. Confession is but the exteriour signification of the Faith that is i◠our hearts but yet it is no less necessary to Salvation than Faith it self is to Righteousness And those who regulate their Obedience and Religious Worship by the Commands of God knowing that which way ever they are signified by inbred Light or superadded Revelation it is they which give their Obedience its formal nature making it Religious will not allow that place and use of the outward Worship required by God Himself which should exclude it from being Religious or a part of their Religion But upon the whole matter our Author affirms that in all Ages of the World God hath left the Management of His Outward Worship unto the Discretion of Men unless when to determine some particulars hath been usefull to some other purpose pag. 100. The management of Outward Worship may signifie no more but the due performance of it and so I acknowledge that though it be not left unto mens discretion to observe or not observe it yet it is too their Duty and Obedience which are their Discretion and their Wisdom But the management here understood is opposed to Gods own determination of particular Forms that is His especial Institutions and hereof I shall make bold to say that it was never in any Age so left to the Discretion of men To prove this Assertion Sacrifices are singled out as an Instance It is known and granted that these were the most solemn part of the Outward Worship of God for many Ages and that there was a general consent of Mankind unto the use of them so that however the greatest part of the
the Treatise we have had under consideration and it is that given by a King unto those that should pertake of the like Royal Authority with himself Psalm 2. 10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the earth Serve the Lord with fear and rejoyce with trembling Kiss the Son left he be angry and ye perish from the way when his wrath is kindled but a little blessed are all they that put their trust in him And he who can inform me how they can render themselves more like unto God more acceptable unto him and more the Concern and Delight of mankind than by relieving peaceable and innocent persons from their Fears Cares and Solicitousness about undeserved evils or from the suffering of such things which no mortal man can convince them that they have merited to undergo or suffer he shall have my thanks for his discovery And what is it that we treat about What is it that a little Truce and Peace is desired unto and pleaded for What are the concerns of publick good therein Let a little sedate consideration be exercised about these things and the causelesness of all the Wrath we have been conversing withall will quickly appear That there is a sad degeneracy of Christianity in the world amongst the Professors of Christian Religion from the Rule Spirit Worship and Conversation of the first Christians who in all things observed and expressed the Nature Vertue and Power of the Gospel all must acknowledge and many do complain Whatever of this kind comes to pass and by what means soever it is the interest and design of them who are present gainers by it in the world to keep all things in the posture that yields them their advantage Hence upon every Appearance of an Alteration or Apprehension that any will desert the Wayes of Worship wherein they have been engaged they are cast into a storm of passion and outrage like Demetrius and the rest of the Silver-smiths pretending divisions present settlement ancient veneration and the like when their gain and advantage whether known or unknown to themselves is that which both influenceth them with such a frame of Spirit and animates them to actings suitable thereunto Thus in the Ages past there was so great and universal an Apostacy long before fore-told overspreading Christianity that by innumerable sober persons it was judged intolerable and that if men had any regard to the Gospel of Christ their own freedom in the world or everlasting blessedness there was a necessity of a Reformation and the reduction of the profession of Christian Religion unto some nearer conformity to the Primitive times and pattern Into this design sundry Kings Princes and whole Nations engaged themselves namely what lay in them and according to the sentiments of Truth they had received to reduce Religion unto its pristine Glory What Wrath Clamours Fury Indignation Revenge Malice this occasioned in them whose Subsistence Wealth Advantages Honour and Reputation all lay in preserving things in their state of defection and Apostacy is known to all the world Hence therefore arose bloody persecutions in all and fierce Wars in many Nations where this thing was attempted stirred up by the craft and cruelty of them who had mastered and managed the former declensions of Religion to their own use and advantage The guilt of which mischiefs and miseries unto mankind is by a late Writer amongst our selves contrary to all the monuments of times past and confessions of the Adversaries themselves endeavoured to be cast on the Reformers However a work of Reformation was carried on in the world and succeeded in many places in none more eminently than in this Nation wherein we live That the end aimed at which was professedly the Reduction of Religion to its antient Beauty and Glory in Truth and Worship is attained amongst us some perhaps do judge and absolutely acquiesce therein and for my part I wish we had more did so For be it spoken as I hope without offence on the part of others so without fear of giving it or having it taken on my own there are among many such evident Declensions from the first established Reformation towards the old or a new and it may be worse Apostacy such an apparent weariness of the principal Doctrines and practices which enlivened the Reformation as I cannot but be troubled at and wherewith many are offended For although I do own a dissent from some present establishments in the Church of England yet I have that honour for the first Reformers of it and Reformation it self that love to the Truth declared and established in it that respect to the Work and Grace of God in the conversion of the souls of thousands by the Ministry of the word in these Nations that I cannot but grieve continually to see the acknowledged Doctrines of it deserted its ancient principles and practices derided its pristine zeal despised by some who make advantage of its outward constitution inheriting the profits emoluments and wealth which the bounty of our Kings have endowed it withal but not its Spirit its Love its stedfastness in owning the Protestant Truth and Cause But to return for these things may better elsewhere be complained of seeing they relate only to particular persons That what is done in Reformation be established that any farther publick work of the same nature be attempted or the retrivement of what is done to its original condition and estate belongs to the determination of the Supream Magistrate and to that alone Private persons have no Call no Warrant to attempt any thing unto those purposes However many there are who dislike some Ecclestastical Constitutions and Modes of outward Worship which have been the matter of great contests from the first Reformation but much more dislike the degeneracy from the Spirit way and principles of the first Reformers before mentioned which in some at present they apprehend And therefore though many seem to be at a great distance from the present established Forms of the Church of England yet certainly all who are humble and peaceable when they shall see the Ministry of the Church as in former dayes in some measure acted rightly and zealously towards the known ends of it and such as are undeniably by all acknowledged namely the Conviction of the World the Conversion of Souls and Edification of them that do believe and the discipline of it exercised in a conformily at least to the Rule of the Discipline of the secular powers of the earth not to be a terrour to the good but to them that do evil and in these things a demonstration of the Meekness Humility Patience forbearance condescension to the weakness mistakes errings and wandrings of others which the Gospel doth as plainly and evidently require of us as it doth that we should believe in Jesus Christ will continually pray for its prosperity though they cannot themselves joyn with it in sundry of its practices and wayes In the
mean time I say such persons as these in themselves and for their own concerns do think it their duty not absolutely to take up in what hath been attained amongst us much less in what many are degenerated into but to endeavour the Reduction of their practice in the Worship of God to what was first appointed by Jesus Christ as being perswaded that he requires it of them and being convinced that in the unspeakable variety that is in humane constitutions Rest unto their Souls and Consciences is not otherwise to be obtained And if at the same time they endeavour not to reduce the Manner and Course of their Conversation to the same Rule and Example by which they would have their Worship of God regulated they are hypocrites Short enough no doubt they come in both of perfection but both they profess to aim equally at And herein alone can their Consciences find rest and peace In the doctrine of faith consented on in the first Reformation and declared in the allowed Writings of the Church of England they agree with others and wish with all their hearts they had more to agree withall Only they cannot come up to the practice of some things in the Worship of God which being confessedly of humane prescription their Obedience in them would lye in a perfect contradiction to their principal design before mentioned For those things being chosen out from a great multitude of things of the same nature invented by those whose Authority was rejected in the first Reformation or Reduction of Religion from its Catholick Apostacy they suppose cannot justly be imposed on them they are sure cannot be honestly received by them whilest they design to reduce themselves unto the primitive Rules and Examples of Obedience In this design they profess themselves ready to be ruled by and to yield subjection unto any Truth or Direction that can or may be given them from the Word of God or any Principles lawfully from thence educed How their conviction is at present attempted let the Book under consideration and some late unparallel'd and illegal Acts of Violence conformable to the spirit of it be a Testimony But in the management of their design they proceed on no other Principles than those of the Libetty of judgement of diâ—eretion or discerning they call it for the determining of themselves and their own practices in what they believe and prosess about Religion and the liberty of their Consciences from all humane impositions than were owned pleaded and contended for by the first Reformers and the most learned defenders of the Church of England in their disputations against the Papists those they will stand to and abide by yea than what are warranted by the Principles of our nature and constitution for no man practiseth any thing nor can practise it but according to his own will and choice Now in these things in their Principle or in their management of it it may be they are mistaken it may be they are in an errour or under many mistakes and errours But from their integrity they know themselves innocent even in their mistakes And it is in the nature of men to think strange of sedate violences that befall them without their demerit and of suffering by Law without any Guilt Their design of reducing themselves in Worship and Conversation to the primitive pattern they openly avow nor dare any directly condemn that design nor can they be convinced of insincerity in what they profess And shall they they be destroyed if they miss it in some matters of smaller concernment which whatever some may boast of is not hitherto tolerably proved Shall now their dissent in Religious Observances on this occasion and those and that about things mostly and chiefly if not only that appear neither name nor thing in the Scripture be judged a crime not to be expiated but by their ruine Are immoralities or vicious debaucheries rather to be tolerated or exempted from punishment than such a dissent What place of Scripture in the Old or New Testament which of the ancient Fathers of the Church do speak at this rate Opinions inconsistent with publick Tranquility with the general Rules of Moral Duties in all Relations and Conditians practices of any tendency in themselves to political disturbances are by none pleaded for Meer dissent it self with different Observances in the Outward Worship of God is by some pretended indeed to be a Civil disturbance It hath alwayes been so by some even by those whose own established wayes have been Superstitious and Idolatrous But wise men begin to smile when they hear private interest pleaded as publick good and the affections which it begets as the common Reason of things And these pretences have been by all parties at one time or another refuted and discarded Let the merit of the cause be stated and considered which is truly as above proposed and no other set aside Prejudices Animosities Advantages from things past and by-gone in political disorders and tumults wherein it hath no concern and it will quickly appear how little it is how much if possible less than nothing that is or can be pleaded for the countenancing of external severity in this case Doth it suite the Spirit of the Gospel or his commands to destroy good Wheat for standing as is supposed a little out of order who would not have men pluck up the tares but to let them stand quietly in the field untill Harvest Doth it answer his mind to destroy his Disciples who profess to love and obey him from the Earth who blamed his Disciples of old for desiring to destroy the Samaritans his Enemies with fire from Heaven We are told that he who was born after the flesh persecuted him who was born after the promise and a work becoming him it was And if men are sincere Disciples of Christ though they may fall into some mistakes and errours the outward persecuting of them on that account will be found to be of the works of the flesh It is certain that for those in particular who take upon them in any place or degree to be Ministers of the Gospel there are commands for meekness patience and forbearance given unto them And it is one of the greatest duties incumbent on them to express the Lord Jesus Christ in the frame of his mind and Spirit unto men and that eminently in his meekness and lowliness which he calls us all in an especial manner to learn of him A peculiar conformity also to the Gospel to the holy Law of Love self-denyal and condescention is required of them that they may not in their spirits wayes and actings make a false representation of him and that which they profess I know not therefore whence it is come to pass that this sort of men do principally if not only stir up Magistrates and Rulers to Laws Seventies Penalties Coercions Imprisonments and the like outward means of fierce and carnal power against those who in any thing dissent