spirits whether 2 Cor. 13. 5. 1 Joh. 4. 1. Gal. 1. 8. they be of God or Search the Scriptures whether the doctrine taught us now be the same which the Apostles left us when we may not professe the Religion we apprehend to be the only true one but are forced to make profession of that only which the State shall thinke fit and declare to be such Nay in that St. Paul sayes Trie the spirits whether they bee of God or no and tells them plainly that if any man thinke himselfe to be something then he is nothing that he deceiveth himselfe and that every man should therefore prove his owne worke and that then he shall have rejoycing in himselfe alone and not in another for every man shall beare his owne burthen Gal. 6. 3 4 5. And to the Thessalonians he saies Prove all things and hold fast that which is good 1 Thess 5. 21. Do not such thwart and resist these Scriptures who take upon them to assigne and stint men unto certaine spirits as though they could be saved by the faith and knowledge of others with expresse peremptory commands to receive them for the true Spirit of God without any triall or examination and indeed it is better to take up a Religion without triall upon adventure then having examined and found it Antichristian or erronious submit unto it notwithstanding but certainly if well examined this will appeare not a bare adding or taking from the word of God but a flat opposition and giving the lie as I may terme it unto the Scriptures for whom a heavier judgement is preparing if such a one were possible then that which is denounced in the Revelation Rev. 22. 18 19 What if the Prince and Peeres should change Religion must they be subject also to persecution I know not how they can be well secured so long as such Statutes are in force for in that they concerne matters of Religion if they binde at all they binde most of all But what if a King and Parliament should repeale all Acts against the Papists and passe others of the same tenour against all Protestants must we therefore all turne Papists If that Religion must be received and forced upon the consciences of people which by a major part is voted to be the true one I know no remedy but that we may be lyable againe hereafter to change as often as those that lived in the Reignes of Henry 8. Edward 6. Queen Mary and Queen Elizabeth My humble desires therefore are that we may not procrastinate any longer the preventing so great a misery as the world cannot possibly torment us with a greater not through confidence of a present prevailing party or such other assurance as carnall policie and wisdome doe only furnish us withall the Bishops condition may be sufficient item to us in this behalfe who notwithstanding so many suffered by them had within lesse then five yeares since greater multitudes of abettors within this Kingdome then ever any kinde of Church government in likelihood will find hereafter it is necessary therefore to proceed upon a sure foundation by passing an act against persecution for Religion which besides the agreeablenesse with Scripture all degrees of people having once tasted the sweetnesse of it will never suffer themselves to be bereaved thereof againe and by that means become a sure establisher of the generall peace of the Kingdome and dispose every one more willingly to submit to higher powers though to some prejudice of his propriety when he apprehends himself certain to enjoy the Liberty of his Conscience But may we not any longer be subject unto men Surely then in 1 Cor. 7. 22 23 whatsoever sense it be meant we must be subject unto Christ his yoke is easie and we must not live lawlesse as we our selves list Matth. 11. 30. but persecution imposes a heavier yoke of subjection upon the Conscience then any Prince or Tyrant in the world doth upon the body of his Subjects And although every soule must be subject to higher Powers in civill matters yet there are degrees of subjection and relations in a Common-wealth whereby one is bound to yeeld more or lesse subjection obedience respect and honour according to the respective Lawes and ranke wherein he stands and yet in most Countries every Subject from the highest to the lowest hath a kinde of freedome and possibility of quitting himselfe from the most toilsome and inferiour vassalage if he be a man of abilities or wealth but that Law which imposes on the Conscience serves all alike save that the most ingenious and conscientious Note are most afflicted with it and so long as it is in force a good Conscience hath no meanes either to evade it or dispence with it But how fruitlesse a course it is to force men to conformity in a Religion they have no liking of will appeare by the small successe it wrought on Papists here in England many whereof went to Church when they were strictly lookt too stopping their eares with wooll because they would not heare at all or heare with an intention to beleeve the contrary or else like Protestant Merchants and travellers in Italy and Spaine which ordinarily goe to Masse and Vespers to avoid suspition of the Inquisition but because their hearts joyn not in the Church devotions they purposely send their eyes a gadding after beauty whilest many too too many by custome assume so great a liberty as if the eye could not sin in one respect whilest the heart consented not in another or rather as if God would pardon them the lust of the eye so long as they were not Popish in their hearts But more remarkable it is in the Moores of Spaine and Jewes of Portugal some whereof dissembled Popery in their successive generations some hundreds of yeares together untill the Moores being discovered in such multitudes as that the King not thinking it safe to retaine them longer in so slavish a captivity of the Conscience nor able to give them a tolleration without the Popes dispencing commanded them to be gone and accordingly about the yeare 1606. they conveyed themselves into Barbaria and Turkey with such a stocke of Christian crafts and pollicie as not only the Pirates but those whole Nations are much advantaged and improved to the no lesse shame than detriment of Christianity Oh let not the like befall England with her manufactors but I feare it is almost too late to wish so for so many thousands of them being already gone are able to teach all the world unlesse both they be suddenly recalled and others encouraged to continue by a Liberty of Conscience And for the Jewes in Portugall the Inquisition used alwaies to be full of them seldome without foure hundred or five hundred together and though most of them will not scruple and many of them chuse rather to marry with such as really are Christians that they may with more security play the hypocrites yet
castest my worâ—s behinde thee Yet these Persecutors and Inquisitons which compell others to communion with them doe not barely prostitute the sacred Ordinances of God by aâ—table 〈…〉 cing and alluring a mixt multitude to abuse them but far more â—o naturally and with greater impiety because spirituall then those of Sodome tempt provoke and force them by â—â—â—â—ny severall wayes to ravish and deflowre the Church their spirituall Mother and dearest Spouse of Christ Nay suppose Christ Jesus himselfe should come againe personally and llive amongst us upon earth I would very saine be assured how he might be free of being persocuted and crucified againe according to the principalls of such government if he should either worke miracles or teach or speake any thing besides the rule of mans inventions or above the capacity of our fraile and carnall apprehensions It is acknowledged that St. Paul sayes Rom. 13. 1. Let every soule be subject unto the higher powers but this only is meant in civill matters and not such as may concerne the inward governing and reglement of the soul or affect the conscience with remorse and guiltinesse for first we finde in severall other texts that if the difference be between Gods prerogative and the powers on earth It is better to they God then man and Act. 5. 29. that Paul meant no lesse appears clearly in the same Chaper where he sayes Rom. 13. 5. Ye must needs be subject not only for wrath but also for conscience sake which cannot possibly succeed if they commanded any thing contrary in conscience or the divine Supremacy unto which only as it is acknowledged even by the light of Nature the conscience is primarily subject and not unto any other Law or Court without expresse warrant and dispensation Secondly though we must be subject unto all Powers because the Powers and Ministers are of God yet we are not bound to be subject to any of them farther then their known respective powers extend for the power which is assumed beyond their bounds is not of God and so the reason which Paul urges why we must be obedient falls to ground I meane in respect of active obedience and for passive especially towards those that are supreme I refer the Reader to such as have so lately argued it so largely I deâ—â—â—e not to seem as thinking that Christians may live as they list for when Paul told the Galatians Gal. 5. 13. that they were called unto liberty he bid them withall not use it for an occasion to the flesh of that government is ever a whit the lesse necessary in any Church State on Common-wealth for even a Corporation or family cannot well subsist without it but it may not be imagined that God did not prescribe and leave expresse warrant how he would have his owne house governed Paul tells Timothy that he wrote those things unto him hoping to come in person shortly but in case he carried longer that Timothy might know how he ought to behave himselfe in the house of God 1 Tim. 2. 14. and as Paul thought these directions enough and Timothy might not goe beyond commission so neither may we imploy any other means or instruments to uphold Christs government or houshold then such as were by him prescribed which St. Paul sayes 2 Cor. 10. 4 5. are only Spirituall but mighty through God to the pulling downe of strong holds casting downe imaginations and every high thing which exalteth is selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ And he said to the Ephesians Put on the armour of God that you may be able to stand against the wiles of the divell for we wrestle not against flesh and bloud but against the rulers of darknesse of this world against spirituall wickednesse in high places Eph. 6. 11 12. The armour prescribed by him was only spirituall and therefore their enemies cannot be imagined otherwise then spirituall But if civill powers or others have authority in matters of Religion then their commands and Laws in that respect must be as absolute as in any other and ought equally to be obeyed which would ingage the whole Kingdome still to the Discipline of the Common-Brayer-Book and government of Episcopacy which for the present stand established by sundry Acts of Parliament unrepealed and all Puritans Non-conformists or Protestant separatists of what sort soever are as subject to persecution as any Papists which appears by the respective Acts themselves in that behalfe 2. and 3. Edw. 6. cap. 5. and 6. Edw 6. cap. 1. 1. Eliz. cap. 2. And if Subjects may say that Episcopacie and the Service-Booke are Antichristian contrary to the word of God and may be their own judges in that respect what hinders but they may say so too concerning Presbytery or any other government Wherefore there remaines no modium either a Liberty of Conscience must be permitted us to enjoy our owne opinions in matters of Religion or else there is a necessity of being liable and subject against Conscience whensoever the civill powers which surely are no more infallible then Ecclesiasticall shall happen to enact or stablish any thing else lesse consonant and agreeing to the word of God And whereas the 15. Chapter of the Acts is commonly alledged from whence they deduce the authority and use of Synods with a supremacie of power in matters Ecclesiasticall I say that whatsoever is pretended from thence in behalfe of Synods Papists have long since said the same and far more in favour of their Generall Councells but that there is no ground at all in that place neither for Synods or General Councells in that way which is pretended by either of them besides sundry others will manifestly appeare by these few reasons First because Paul and Barnabas with the others sent from Antioch did not appeare as Commissioners or Representatives at the consultation of Jerusalem jointly to consult with the Apostles and Elders about the Act. 15. 4. 5. matter in question but only made relation of their message as bare messengers 2. The Text it selfe saies they should go to Jerusalem unto the Apostles and Elders about this question and not unto a Synod Vers 2. Thirdly the Apostles and Elders of Jerusalem only came together to consider of the businesse as appeares by collating vers 6. with vers 2. and 4. the multitude which were then present being perhaps standers Vers 12. by as I may so say or rather the Brethren also who if they did consult in v. 23. they were the Brethren of Jerusalem the naming whereof evidences more plainly that there were no others who consulted Fourthly Synia and Cilicia had no Commissioners there for if they had they would have been named as well as Paul and Barnabas when the Apostles Elders and Brethren of Jerusalem wrote their letters and the decree Vers 23. should have been published in the name of the Commissioners and Representatives of Antioch Syria Cilicia and
all others that did consult as well as of the Apostles Elders and Brethren of Jerusalem had they been all assembled in a Synod and so much more would it have obliged their respective Churches whom they represented But perhaps it may be not improbably conjectured that Paul and Barnabas as they passed from Antioch through Cilicia and Syria understanding that the Churches there were no lesse disquieted with the same false doctrines of their own accords informed the Apostles Elders and Brethren of Jerusalem so much at some more private season whereupon they joyned them together in their Christian care and directed their letters joyntly to all the Gentiles of Antioch Syria and Cilicia because it was equally available to them all though the question was only moved by those of Antiochâ— Fifthly the Apostles and Elders answer of Jerusalem does not imply any necessity of those other Churches submission unto their determination otherwise then infallibly inspired men as appears by ver 28. Sixtly the result of the Assembly was not published nor the letters wrote as from a Synod but in the name of the Church of Jerusalem to the Churches of Antioch Syria and Cilicia for it saies vers 22. It pleased the Apostles and Elders with the whole Church to send chosen men c. and vers 23. The Apostles and Elders and Brethren send greeting whereas had they been assembled in Pontificalibus or as a Synod they would never have termed themselves by the denomination of a Church And seventhly they imposed not their decrees with Anathema's or upon the Churches utmost perill of fire and sword besides whatsoever was then decreed by that pretended Synod was only that Christians should abstaine from means offered unto Idols Vers 29. from bloud things strangled and from fornication with an expresse preamble That it seemed good to the Holy Ghost and them not lay Vers 28. any greater burden then those necessary thinge but the meat offered unto Idolls was quickly dispenced with and for bloud and things strangled 1 Cor. 8. 8. and 10. Chap. we take liberty unto our selves but if Synods and civill Magistrates would raise no further impositions for matters of Religion nor impose other penalties then are there specified it would not be so burdensome or so slavish a bondage to Gods Saints and most conscientious Christians as they have been faine to prevent by flight or live under to the great vexation of their soules and perhaps not altogether without a doubting conscience But why doe not Synods begin all their decrees with It pleaseth the Holy Ghost and us c. this me thinks is more plausible and easier to be beleeved then the forcing of their decrees and votes upon others can be digested for if any man tell me he is sometime miraculously inspired I have no infallible means to disprove him though it were false and sometimes I may see just inducements to beleeve him but I cannot possibly beleeve what he propounds unto me contrary to mine owne reason and understanding and yet though the Apostles Elders and Church of Christ in Jerusalem were immediately inspired and spake in the Holy Ghosts name yet they fixed not to their decrees any other conjuration or threatnings then If you doe these things you shall doe well Act 15. 29 Gregory Nazienzen could say that he never saw good end of Generall Councells and Hugo Grotius in these latter times both eminent Nazienz ad Prâ—co Epist 55. Grotii Apolog cap. 6. p. 108. for learning and a friend to the Church Government of the united Provinces does notwithstanding affirm that he could never understand how Synods can prove a singular remedy for reconciling differences in Religion and indeed as it may easily be observed that Generall Councells and Synods have seldome had good successe so for the most part it may easily appeare that there could not much better be expected for commonly the choice of such as were sent thither was factious or siding at the least and the whole proceedings accordingly they sought rather to decide matters by a major part of voyces then by mature debating and arguing of the question they did take advantages as well for alledging their owne reasons as concealing or over-shadowing the reasons of such as were of contrary opinions that they might not be heard debated or throughly understood and being in all respects watchfull how they might with craft and subâ—â—ty circumvent and over reach one another to compasse their private interests or indirect ends which the respective parties that sent them thither did principally aime at amongst other stratagems and pollicies it hath not been the least to lay hold of such times and seasons to make their motions or forbeare when such or such were present or absent which might best further or hinder by seconding or contradicting of their arguments But by Histories and Records of what passed betwixt all the Protestant Nations almost since the Reformation it appears plainly that though in some Countries and at some times when certaine hot spirits were predominant there hath been for a spirit very bitter persecuting of Protestants for difference in Religion yet their opinions and intentions when confiderately resolved were still settled for Liberty of Conscience and Calvin tells us That the holy Bishops of ancient Instit lib. 4. cap. 11. sect 3. times did not exercise their authority in fining imprisoning and civill punishments and for his owne judgement in this particular he saies Though he write a whole tract about punishing of Heretickes Ibid. sect 16. yet he could not chuse but acknowledge so much truth in a few lines only as confutes the whole Treatise where he tells us That as the Church hath no power of forcing of its owne so neither may it require such of civill Magistrates to imploy it in a coercive way And Beza God never gave power to man for imposing Lawes upon the Conscience nor can endure that any body besides himselfe should beare sway or dominion over the mindes of men de Haeret. Ã Civil Magist puniendis The States of the united Provinces when they first began to free themselves from the Spanish tyranny declared That they took not up Armes for matter of Religion as appears by letters which the States of Holland at that time wrote unto those of Amsterdam quoted by Hugo Grotius in his Apologie of those that governed Holland Cap. 2. p. 24. and the neighbouring Nations in 1618. for then Amsterdam and severall other chiefe Townes were absolutely Popish for matter of Religion and yet all those Provinces and severall Townes did unammously agree that though they joyned their force against the Spaniard and common enemy for redemption and maintenance of their priviledges and immunities yet the liberty and freedome of Conscience should be reserved to all and each of them respectively The Protestants of Switzerland and Germany have published to the same purpose in their Confessions and Manifesto's and even of latter yeares when the
LIBERTY OF CONSCIENCE OR THE Sole means to obtaine Peace and Truth Not onely reconciling His MAJESTY with His Subjects but all Christian States and Princes to one another with the freest passage for the GOSPEL Very seasonable and necessary in these distracted times when most men are weary of War and cannot finde the way to Peace Printed in the Yeare 1643. To every Christian Reader that seeks Truth as well as Peace Beloved in Christ Jesus LEt not the seeming noveltie of opinions deter thee from searching out the Truth and be assured that Gods people as well as worldlings have their times to fish in troubled waters wherefore before thou proceed on with this Discourse promise me I beseech thee to read it out and if thou then repent thee of thy paines let me but know so much and I shall willingly take upon me a double penance for thy satisfaction and amends I am not ignorant that the lawfulnesse of newtrality is much controverted both in policie and conscience but men of moderation which endeavour to qualifie or decline the precipice of extreams ought not to be accounted newtralls or luke-warme Such then as I presume will no more be of opinion that all on the Kings side are Papists or Popishly affected then that all on the Parliaments are Brownists Anabaptists or thereunto inclined nor all that are at Oxford enemies of God and godly men or all at London to take up Arms only for good of either but that there are on both sides great numbers though not equall which wish sincerely and mean well not withstanding there may have been many weaknesses infirmities errours expressed by them for the presence and influence of both the Armies I conceive but much alike conducing to make the people really good or bad though they must outwardly comply with both so long as they are neare them and have any thing to lose and do not yet perceive but that such Members of the Lords and Commons House are much the same notwithstanding their passing to and fro between London and Oxford But the London Pamphlets querie whether Papists are likely to settle the Protestant Religion And Aulicus seeming no lesse scrupulous askes whether Brownists or Anabaptists will But if a third should resolve them both and say that the Protestant Religion hath not been in England these eighty years he might run the hazard to be thought a libeller and yet it may chance be found so if we examine what it is whence it came whether it be not confined amongst the Lutherans and how much we differ from it though we still retain the name But what matters it whether we be called Protestants or otherwise or is truth and propriety the worse because 〈◊〉 endeavour or attaine them by the helpe of Papists and of Brownists 〈◊〉 not Papists and Brownists as lawfully serve their King and Countrey 〈◊〉 thundering legions of Primitive Christians did the 〈◊〉 〈◊〉 The King saies he took up defensive Arms and both Houses of 〈◊〉 a verre that they did so The Parliament party fear that if 〈◊〉 〈◊〉 â—hough his Majesty himselfe be not Popishly affected the Bishop 〈…〉 be 〈…〉 by their jurisdiction suppresse all such as did 〈◊〉 both to 〈◊〉 discipline and doctrine On the other side the Kings party is in as great a fear that if the Parliaments side should get the upper hand though they do not establish 〈◊〉 or Anabaptisme yet they would settle a Presbytery which may as much a bridge them the Liberty of Conscience as they themselves have been a bridged under Episcopacie heretofore in which respect each party for the present pretends to grant such a liberty as shall be sutable and complying with tender consciences but neither dare yeeld unto or trust the other In such a case as this is there no remedy Hath God left us quite destitute of meanes to stop so great a gap to prevent the totall ruine and desolation of three Nations not without the greatest scandall and offence which ever befell the Reformed Protestant Religion The feare is equall and extream on both sides though either of them is like enough to say the others fear is but imaginary yet both of them since they say so and cannot be disproved are to be treated and proceeded with alike To this the King addes and saies that besides sundry demonstrations of His grace and favour I have granted a perpetuall Parliament and if ever that should have an end they have still a trieniall Parliament to perpetuity which of themselves only transcend all the grants that ever my Predecessours made unto their Subjects and notwithstanding all this they attempt my life and take away my Revenues Royalty and Religion too if it were possible On the contrary the two Houses of Parliament in their severall Remonstrances have informed his Majesty how through predominancie of evill counsellours the Subjects liberties have had severall great breaches made upon them innovations of Doctrine and Discipline in their Religion and they are really and totally possessed that by the same and such like evill counsellours which are likely to succeed their whole priviledges and propriety will be forced from them and the profession of the true Protestant Religion utterly abolished assuring his Majesty notwithstanding that if he will be pleased to returne unto his great Councell cause delinquents to be brought to triall and settle the Militia of the Kingdome in such persons as both Houses may confide in there shall be no failing on their parts to make him a glorious Prince beloved at home feared abroad and enlarge his Revenues beyond all his Predecessours but not finding how to qualifie the diffidence which each hath of the other both sides have strengthned themselves brought severall Armies into the field fought some pitcht battells and had so many skirmishes and encounters as besides the firing of whole Townes deflouring of Virgins committing rapes rapines and a thousand other villanies hath been the death perhaps of above a hundred thousand soules in England only then which what could possibly befall more offensive unto God or damageable to the State Surely both parties should be desirous of composing such a difference which in so high a nature and degree is totally destructive unto both But alas the jealousies are such that neither dare well offer or entertain a Treaty lest the other should make advantage of it yet a King cannot be said to deal too great a measure of love unto his people nor subjects to out-doe their duty unto their King nor the sword be said or thought properly or justly to have a capacity and power of settling true Religion 〈◊〉 〈◊〉 of all ranks and conditions whatsoever more glorifie the King of Kings then in renouncing all earthly interests and advantages rather then his great Name should be evill spoken of or the bloud of his dearest Saints to be spilt upon the ground and yet we cannot possibly imagine without the greatest scandall of our owne charity and offence
persons and so deliver up both them and all others that shall be found guilty unto the Civill Magistrate which may not refuse to see the execution done And because it may be objected that many places of Scripture herein alledged may as well seem to speake for a tolleration of Popery and my selfe therein to plead for it let such be pleased to rest satisfied that though I cannot for the present make full discovery in the word of God why or how Papists should be forced by fines and other penalties to be of our Religion yet I take not upon me to be spokesman for a tolleration of theirs by reason of their Idolatry but my humble desires are prostrated unto the King and Parliament that all other Christians who are now reproached under the name of Puritans Separatists or Nonconformists of what kind soever who are so far from being suspected that they must needs be acknowledged the greatest enemies to Idolatry may enjoy such peace and freedome as will permit them to keep alwayes a good conscience both before God and man Act. 24. 16. And that they would vouchsafe out of the love they beare to Gods Cause and People to take into further consideration that if as Reformed Protestants we may not suffer Papists and Turks to make profession of their Religion amongst us in a qualified and more moderate manner as in some parts of Germany where they have Churches but are not permitted their publicke Processions or open exposing of the Sacrament as they call it which no Protestants can walke the streets about without being subject to be scandalized thereat how far in such case it may be found agreeable to the Word of God for Protestants to transplant themselves by Colonies or as particular Marchants to goe and live in Turky or in Italy and Spaine especially where though they were not troubled with the Inquisition though they were not forced to Church which they frequent notwithstanding to prevent the danger of it though they might enjoy their owne Religion quietly whether they may for this respect live in Italy and Spaine where they cannot chuse but see and must likewise seem to countenance by putting off of hats setting out lights adorning with pictures hangings or otherwise that part of their houses where the Procession passes sometimes with corporall kneeling and seldome without bowing even at their owne windows and in the streets as they walke about their businesse the superstitious pageantrie of their wil-worship and Idolatry which is the condition of all our Merchants and Travellers that go amongst them And whereas many will not sticke to say that such are luke-warme or of no Religion who desire a tolleration of so many I answer That it is the freedome of their owne conscience which they desire not to be indifferently of any Religion or prophanely of none at all but that they might enjoy alwayes peaceably that Religion which they have examined and found to be the true one and not be subject to a change so often as the Civill State or those of the highest Court shall please to vary for since they are chosen anew so often as a Parliament is called they may every time be of different if not of opposite opinions and religions and far more is it to be feared that such will be found carelesse if not negligent in the choice of their Religion as little troubling themselves to trie the spiritâ— whether they be of God or no 1 John 4. 1. or examine the opinions and doctrines which are taught receive them currantly what ever they be so they come sealed and delivered by authority of State It hath more then once come into my thoughts what might move the wisdome of God to leave the Scriptures so liable to the diversities of interpretations which in regard it savoured more of curiosity then edisying I purposely forbore to ruminate thereon however at the same instant it came into my minde as not altogether impossible that God might be so pleased to make men more diligent and inquisitive to search after truth and conscientious in imbracing it with fear and trembling Phil. 2. 12. after which manner we are required to work out our salvation In this respect the very Law of Moses consisting in a dead letter which the Divel himselfe could scarce controvert or pick a quarrell with did not render the Jews so scrupulous and conscionable as the Gospel doth Christians and even amongst all those that professe Christianity I conceive it may easily be observed that such as study the variety of opinions and trie the spirits out of a zeale to truth choosing their Religion by their owne judgements though erronious are yet more jealous of Gods worship and conscionable towards men Shall men so far distrust themselves to feare they may be misled into a false religion or opinion because they have liberty to make profession of the truth or can a man be in a better condition then he can wish himselfe to be are we the more acceptable to God because we will not be of the true Religion unlesse we be forced thereto or are we the more excusable in being of the false because we are willing to be compelled into it is the tyranny of the body so grievous to us and are we in love with spirituall bondage To be of a Religion because it is countenanced by the law in that Countrey where thou livest or because most men are of the same is no good reason it is not a hundred yeares since Popery was established by law in England and may be so againe for all that we can tell most part of Europe still being Papists Dear Reader search examine thine owne heart and consider whether it may not be found in the last day that many men have taken up that Religion which was with most importunity thrust upon them rather then they would take paines to make triall of it Oh but some will say it is presumption to be wiser then a Synod or a State consider againe I beseech thee in the feare of God who is more arrogant and presumptuous he that seeketh to enjoy his owne conscience peaceably only admonishing and informing such as run erronious wayes with all humility and love or those that imperiously and will they nill they constraine others to make profession of such opinions as they themselves are of and yet there is no medium between an implicite faith and that which a mans owne judgement and understanding leads him to But some will still object and say what shall be done to those that are obstinately malignant and maliciously perverse in their owne opinions I answer That as in the Parable it is said If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. So if informing exhorting and such fair means or others which are Scripture proofe doe not prevaile with such as are led into false opinions harsh and compulsive or other which are
Heresie instead thereof and therefore you ought to be persecuted my answer is That I apprehend it to be the truth and doe but discharge Answ my conscience though it be erronious desiring to see the warrant for persecuting such as teach or publish erronious doctrines which they in their owne opinion thought had been sound St. Paul in the name of the whole Ministery said 2 Cor. 5. 20. We are Ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God And in another place 2 Cor. 10. 1. 3. 4. I Paul my selfe beseech you by the meeknesse and gentlenesse of Christ for though we walke in the flesh we do not war after the flesh for the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds So that Paul did war but not according to the flesh he did not imprison fine nor cut off eares his weapons were only spirituall the power and might of Jesus Christ gentle exhortation and friendly admonition was the only meants the Apostles practised which prevailed then so mightily and ought for that very reason to be still continued especially since we cannot pretend any other commission but what they had unlesse we will also seem to have had an other Gospel I presume no Protestant will deny but that we are bound to endeavour the conversion of Papists Jewes Turkes Pagans Hereticks with all Infidels misbeleevers unto the only true and saving faith in Jesus Christ this taske how little soever it be practised and thought on will one day lye heavy upon all Christians who are no lesse obliged thereto in their respective callings then the Apostles were to preach the Gospel Matth. 28. 19. unto all Nations as was said immediately before But as it is said in the Parable Mark 3. 27. That before one can enter into a strong mans house and spoile his goods he must first binde the strong man So before you can prevaile and reduce a Turk or Papist to the true reformed Religion you must first convince him in the errours of his owne by the evidence of Scripture and by the power of the Holy Ghost and this must be done by word of mouth by writing or by both as I rather conceive first by word of mouth in that the Apostles were expressely ordered to go and teach all Nations which necessarily inferres their presence and secondly by writing that it may be better dispersed and more freely enjoyned at all times places and opportunities besides that controversies and businesses of intricacie are far better and more methodically stated and explaned in writing or in Print then can possibly be delivered by word of mouth The Poet said Qui volet ingenio cedere rarus erit But farre more rarely shall you finde a man to give preheminence in point of his Religion each thinking his owne to be the truest this combat therefore must be sought out upon eaven ground on equall termes neither side must expect to have greater liberty of speech writing Printing or whatsoever else then the other But it will be again Object objected that if such a tolleration as this be granted the whole Kingdome will be quickly pestered with a greater confusion then that of Babel to which I answer That the confusion will not be such as is Answ so much imagined and feared though it may seem greater at first then afterwards when every man hath associated himselfe with such as are of his owne opinion and I crave leave to aske if it be not a far greater confusion both before God and man and of more dangerous consequence to the State and their owne soules for a thousand men and women of ten severall religions or opinions to assemble together every Sunday in a Parish Church for feare of imprisonment fines banishment and worse or else that the same thousand men and women being permitted freely may meet in a peaceable manner at ten severall places according to their respective differing opinions and religion But Object you will say that all these thousand men and women were good Protestants before this licentiousnesse of being what they would was granted them I answer That they could not possibly be good Protestants Answ but either were hypocrites and time servers or else that they had hapned by chance or rather by course of the Country into a meer formall profession of the Protestant Religion whereof they were not able to render a reason if it had been demanded though they should have stil continued as visible members of the true Protestant Church and participated in the outward means their actions would have been never the more accepted of the Lord whilest they had lived nor their persons at the day of judgement Secondly though this confusion were yet greater then you imagine I desire to be informed how it may be prevented without a far worse inconvenience first in that I finde no expresse warrant and lesse then expresse will not be enough to abridge any man the exercise of his Religion which makes him sinne against his owne Conscience and so is a doing of evill at least that good may come of it Rom. 3. 8. And secondly because you are commanded to teach all Nations which is impossible unlesse you could goe and live amongst them which you cannot reasonably imagine or conceive that people of different religions opinions will permit you to remaine amongst them who hold tenets that when you have converted a considerable number you may if you see possibility of strength to compasse it by force of fire and sword compell the rest to be of the same Religion much lesse will they come unto you for the same reasons as also in that you will not permit them within your jurisdiction to make profession of their Religion whereof they have as good opinion as you can possibly have of yours and though perhaps they might be contented not that they are doubtfull of their owne but in hopes it may be to make a Proselite of you or out of an ingenious disposition and desire to comply with you who seem so solicitous of their salvation to hear what you alledge why they should become good Protestants yet you cannot in reason expect or in equity require that they should not have as ample priviledge as your selfe to deliver their mindes freely both in speech and writing We know that in most Kingdoms there are severall Courts of Justice which having different priviledges and jurisdictions when any man hath cause to commence a Suite he first informes himselfe in which he may likeliest finde greatest favour of equity and justice but if his adversary gaine advantage and force him to a triall in such a Court as according to the constitution thereof he could not have so favourable triall as in another the party thus agrieved forth with appeals from that where he was over throwne unto another never resting or
falling from they are one and all all of the Church or all out of the Church and which of the two is likeliest I am sorry to consider What people under heaven can boast of an outward unity and so generall a uniformity as the Papists at this day most eminently glorious if it were to be contemplated according to humane wisdome or beheld with the eye of flesh But do not Protestant Writers affirme of them that they would fall into as many peeces and opinions amongst themselves as all other Christians have in the whole world besides if the yoke of their Inquisition bondage were but broken Nay do not all Protestants conclude that even such a hodge podge of uniformity cannot be compassed without an Ecclesiasticall Sovereignty and that this Ecclesiasticall Sovereignty hath such inbred corruptions and temptations in it selfe as breeds a propensity little lesse then unavoidably degenerating into tyranny and that tyranny over the minde to be seventy seven times worse then that which civill Magistrates exercise upon the body or estate nay must it not needs follow Note by consequence undeniable that if there were as good ground in Scripture for spirituall Sovereignty as there is for temporall that this spirituall Sovereignty ought to be reduced to Monarchy as the best and only government to settle uniformity and would not this Pope and spirituall Monarch upon the same grounds have a better claim and title to all the world because ecclesiasticall and spirituall for sooth then any King or Emperour hath to his owne Dominions All these grosse absurdities which we so much condemne in the Pope of Rome for the mystery of iniquity aimes at no lesse then all the world their ground-worke and proceedings conclude as much though yet it speakes not plaine will inevitably follow the endeavouring to settle a uniformity in the Church or such tenets as require a necessity of coercive power to be executed on the body or estate in matters meerly of Religion Let all Church governments be but brought to a triall fee what the Pope can say Episcopacie Presbyterie or any other that stands for compulsive jurisdiction over goods or person and though they mince it never so finely speake never so fairly and each of them have not really in it selfe an equall proportion of inbred putrifaction tending unto spirituall tyranny yet if they be well examined though in their negatives one may condemn the other for their affirmatives whatsoever shall be alledged by any one will be acknowledged the doctrine and principles of all the rest and each of them for the matter though not equally upon most palpable consequence be found tending and endeavouring a command and dominion over the faith and consciences of men which St. Paul disclaimed 2 Cor. 1. 24. And when James and John the sons of Zebeace desired to sit on our Saviours right hand and the other on his left in glory he told them That the Princes of the Gentiles doe exercise dominion over them and they that are great exercise authority over them but it shall not be so among you And when he was desired only to speake a powerfull word for execution of civill jurisdiction that an inheritance might be devided rightly betwixt two brothers he reprehends the party saying Man who made me a judge or devider over you Luke 12. 13 14. And if the Apostles and their lawfull successors in the Ministery may not exercise dominion nor authority what ever their minds were their persecution would want a sting Mat. 20. 25 26. God will not have men persecuted for matter of Religion lest under colour thereof the persecuting of his dearest Saints should seeme more justifiable But you will say why does he then permit the civill Magistrates to put men to death by which proceeding innocent and guiltlesse persons have often suffered I answer how it is true that through the iniquity of some Countries Lawes and malice or corruption of wicked people innocent and simple men have too too often been condemned and put to death But first it is abvious to every ones capacity how the crimes and offences for which men suffer under civill Magistrates are by most Nations concurrently agreed upon to deserve death Secondly such delinquencies are more easily to be proved against the malefactors and in matters of difficulty as to discover whether a woman had committed adultery the Lord had appointed a miraculous way of triall and called it The law of jealousies Exod. 5. 12. which was that if the spirit of jealousie had possessed the husband the Priest giving the wife a bitter water to drinke in such manner as is related in the Story her thigh should rot and belly burst if she were guilty but do her no hurt at all in case of innocencie from whence may be inferred that the putting any man to death or punishing by civill Magistrates without undeniable proofe and witnesses cannot be justified or excused without a miracle how much more in matters of Religion where there is no law of Gods making that commands it and seldome righteous testimonies that can be produced to prove it Thirdly it lay in the malefactors power not to have committed such crimes and outrages and last of all civill Magistrates have the Scripture for a rule what delinquents they may put to death and how far they may proceed in fining but for matter of Religion it is quite otherwise for first no man is of opinion that another deserves to be persecuted and put to death only because he is of the same Religion which himselfe is of since therein he should condemne himselfe Secondly if a man will himselfe you cannot tell what Religion he is of because whatever he is driven to make profession of it is the heart that in this respect either justifies or condemnes Thirdly though a man would use all the means which can be prescribed him and should even himselfe be contented and desire that such a Religion were the true one yet it is not in his power to thinke so and consequently to be of the same in heart untill his reason and understanding be convinced thereof And last of all there is no warrant for persecution in the Scripture if there were we might boldly say fiat justitia ruat Coelum God will beare us out in whatsoever we do by his commandement and as severe an account will he require at the dreadfull day of judgement for all such fining imprisoning mutilating and putting to death especially of his Saints and other conscientious people as have been practised without it We are bid in the Scripture to come out of the world and separate our Rev. 18. 4. 2 Cor. 6. 17. selves from the wicked lest we partake of their judgements and the like but instead of conforming hereunto such as will not enter into Covenant such as will not goe to Church and receive the Communion with us we endeavour to compell them to it by pecuniary or corporall punishments which is as
might seem to colour it yet they ought to be so much more deliberately considered and pondered on for the honour we owe to Gods truth and charity to our neghbour In Matthews Gospel cap. 28. 20. it is said Teach them to observe all things whatsoever I have commanded you But I doe not finde persecution to have been expressely commanded in any place of the Gospel and whereas some would infer it from the words Let all things be done 1 Cor. 14. 40. decently and in order as by the coherence with the whole Chapter it appeares plainly to relate only unto the orderly proceeding behaviour in their assemblies or publick meetings so it possibly cannot be made appear from hence that there is or ought to be a power to persecute or put to death for then this conclusion would follow that the Church Note of Corinth had commission given them to put a man to death only for indecencie or for having done any thing which was unseemly or out of order but this would be both a great absurdity injustice and blasphemy to affirme againe Let all things be done decently and in order cannot possibly signifie or imply a power or order of fining imprisoning and putting to death unlesse you will say that the Apostles Disciples and all Christian Churches especially that of Corinth had the same power and then you must either say that there was no delinquencie to proceed against in a coercive way which is notoriously false or else you must condemn them all because they did not practise it at any time for as the precept or command was given to the Church and Saints of Corinth so Pauls meaning and intention must needs be that they of all others should observe and practise it fully and punctually in all things that it might have been a president to others and lastly that the commission of decencie and order in all things was given 1 Cor. 1. 1. 2. Cap 9. 10. Cap. 10. 11 8. unto the Church of Corinth is plaine since the whole Epistle is directed to them particularly and by name but it was written for instruction and concerned equally all the Disciples Churches of Christ both then living and us as S. Paul saies On whom the ends of the world are come now it is grosse and preposterous to think or say that Paul gave the Church of Corinth such commission that is an order or authority to Note use coercive power for the better prevailing that all things might be done decently and in order because he knew they wanted and could not have the assistance of the civil Magistrate thereunto and if the coercive was not intended to them much lesse to future Churches who have only received the same commission after so many reversions and can not pretend that the words thereof should have a different or larger signification in our favour then was meant unto the Corinthians unto whom it was immediately directed and we may well presume that if it had signified a compulsive or Lordly jurisdiction to have been put in execution by Christian Churches or Common-wealths in after ages which cannot be because of so many absurd consequences which follow thereupon yet dato non concesso in such case I say the Apostles and primitive Christians though they themselves had wanted coercive meanes and power would not withstanding infallibly have left some ground or warrant inserted in the letter of the Gospel to be conveyed successively unto posterity for their better direction in 〈…〉 nesse of such concernment and so great obscurity in that sense which is objected but if the point be intricate or dubious the safest way is to proceed no further then we have a precept or president of our Saviour or his Apostles to warrant us especially in matters of so high a nature as are the worship and service of God Almighty the Discipline of his House and tender consciences of his dearest Saints In the Gospel we meet with Bishops a Presbytery Elders Deacons Apostles Evangelists Disciples Prophets strange tongues and Interpreters 1 Tim. 3. 12 4. 14. Tit. 1. 5. 1 Tim. 3. 8 5. 1. 7. Act 6. beginning Luke 10. 1 23. 1 Cor. 12. 10. Eph 4. 11 12 13. Rom. 12. 8 of tongues Elders that rule well and labour in the Ministery some to take care of poore widowes others for exhortation Pastors Teachers for perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ untill we all come in the unity of the faith as St. Paul sayes But what spirit of truth doe we ever meet with which saies that any of these were given for the corporall imprisoning banishing or putting to death the body of Christ which are his Saints as of latter times too too often hath beene practised where finde wee in the Gospel order or authority to convent accuse and arraigne men with power of life and death for matters of religion or opinion only this is but traditionall and far short from being Cannoâ—icall and Christian it is true we finde here a precept for endeavouring to accomplish a unity of faith in the Saints or the Saints in the unity of faith but this was neither universall nor nationall unity as appeares afterwards where he sayes unto the same Ephesians Walke not as other Gentiles walke in the vanity of their mindes much lesse was any constraint or compulsion ordered Verse 17. or intended to be used for then both they and all other Christian Churches had been bound to make all others walke with them in unity of faith or to walke unto the gallowes and the Apostles admonition in such case would have been both more proper and effectuall which the Ephesians as such Church commanders pretend if he had â—aid Walke not as other Gentiles who because they will not walke with you in unity of Râ—ligion and uniformity of discipline are deservedly compelled to walke unto the gallowes Hath it not often been instilled into the eares of Princes as Hansan the great favourite did unto King Ahasueâ—us concerning the Jewes Gods people who were then afflicted in captivâ—â—y and so â—bjectly contemp 〈…〉 le that they could not possibly be dangerous to the State and yeâ— proud Haman â—stner 3. 8 9. c. only because a consciencious Mordecai was scrupulous and could not â—ow and doe revâ—ience to him as the King commanded 〈…〉 ed hâ—â—â—â—jesty 〈…〉 a there was a certaine peoplâ— scattered ab 〈…〉 〈◊〉 〈…〉 spersed into all Provinces of his Kingdome whose lawes were divers from all people neither kept they the Kings lawes and therefore it was not for the Kings profit to suffer them in which respect if it pleased his Majesty that letters might be writ for their destruction he promised to pay ten thousand talents of silver into the Kings treasurie hereupon the King conâ—ented to the Edict that all of them men women and children should be massacred and for Hamans good counsell remitted the ten thousand
the power of truth and it will prevaile at last or doe we then feare that the true professours may fall from their former stedfastnesse it is true that some which once made profession of the truth may fall from that profession but such though they make profession of the truth yet were they never true professours as St. John saies in his first Epistle They went out from us but they were not of us for if they had 1 Joh. 2. 1 been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us And doubtlesse it were much to be desired and all justifiable meanes to be imployed whereby hypocrites and such as are not true at heart might be best moved to discover themselves of their owne accord for then the people of God might be kept from falling into many a sin through their ill example and avoid many a temporall judgement and affliction for holding fellowship and communion with them but blessed be God this is the worst that can befall them neither divells nor the deepest wiles of wicked reprobates can possibly deceive the true Professours Gods Elect. Mat. 24. 24. Our Saviour hath passed his word That not one of these little ones shall perish Mat. 18. 4. And my sheep heare my voyce and I know them and they follow me and I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand John 10. 27 28. And Paul saies We are persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 9. And he told Timothy That the foundation of God standeth sure having this seale that the Lord knoweth them that are his 2 Tim. 2. 19. But since heresies must needs be though a woe betide the authours of Cap. 1. 87 them how much more may we well thinke should there be a Liberty of Conscience since the authours instead of woe may be certain of a blessing and nothing can more manifest the truth when all such as for feare of imprisoning fining corporall punishment or any worldly prerogative had heretofore made profession thereof would now appear in their own colours and follow the false calls of their more false teachers leaving truth to herselfe and such only as did imbrace her in true sincerity of heart and yet this is not all the benefit which would accrue hereby the greatest and best part is still behinde for as in the Primitive times when Scribes Pharises and all the learned Doctors both Jews and Gentiles Note disputed and opposed the truth with more liberty and freedome it became then much more famous and prevailing untill the mystery of iniquity undertooke the protecting of it by the Civill Sword which if it were but sheathed againe and the Blessed Spirit which bloweth where it listeth not resisted we might even in these dayes with Gods assistance Joh. 3. 8. expect to see victorious trophees and multitudes of Christians set at liberty and redeemed out of Babylon to the speedier downfall of Antichrist But some will say that the learned and wisest men have alwaies been and are still of opinion that it is no good policie to suffer so many severall Object Religions to be publickly professed in one and the same Kingdome and jurisdiction because that though many men may be able with Scripture to defend their owne Religion and others perhaps stedfast and obstinate enough in their opinions what ever they be yet if contrary tenets may be debated freely and made profession of without controle some numbers more or lesse amongst such multitudes of people either by importunity worldly advantages or in that their ignorance or little knowledge in spirituall matters is not able to withstand the arguments which are urged against them must needs be seduced and led a way from the Religion established by Law Whereto I answer That the advice Answ of wise and learned men if they be otherwise also as well qualified is to be far preferred before that of ignorant and lesse wise but such whose affections and carnall lusts are mortified and whose guifts are sanctified these mens counsells ought to take place before the deepest Polititians of State or grand Rabbies of the Law or Gospel worldly wisdome and humane learning are both usefull and expedient when they concur with Scripture not against it It was the argument of the Jews against our Saviour and his Apostles That the Scribes Pharises and great ones beleeved not on him the Papists urged the like that all the learned Doctors and oh 7. 48. profoundest schollars throughout the Christian world were of their opinion against Luther and the first Reformers and although we all acknowledge of how little account and force this argument was then yet is it now as much stood upon and altogether as weakly grounded even by the greatest part of Reformed Churches against such as yet strive for and endeavour only a further Reformation surely if such would but consider of what low condition and meane estate the Apostles were they Act. 4. 13. Matth. 4. 18. 21. would never think the worse of truth because it was held out unto them by men of most inferiour ranke and quality this would make such as are Scripture wise to thinke the better of it for who are likeliest to have spiritualll things discovered to them then such as are spirituall themselves and who likeliest to be spirituall then such as are poore base and abject both in the eyes of others and their owne opinions Surely St. Paul speaks plaine to this purpose when he saies Not many wise men after the 1 Cor. 1. 26 27 28. flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty and base things of the world and things which are despised hath God chosen And againe where is the wise where is the scribe where is the disputer of Ver. 20. the world hath not God made foolish the wisdome of this world And to the Corinthians he gives a reason why God made use of men of such low ranke and esteem in the world to be the chiefest instruments of propagating the Gospel when he sayes We have this treasure in earthen vessels that the excellencie of the power may be of God and not of us 2 Cor. 4. 7. And in another place he saies Christ sent me to preach the Gospel not with wisdome of words lest the crosse of Christ should be made of none effect 1 Cor. 1. 17. If these passages of Scripture with sundry others were seriously considered by a minde prepared to submit to Gods good will and pleasure what ever it were when it should be discovered unto him such a soule would not be swayd and led a way with any carnall priviledges or worldly circumstances how plausible soever since all such are but vanity and vexation of spirit as the wise man assures us evidence of Eccles 1. 2. 14. Scripture is that only which ought to be our guide in what we do or say our supreame rule or touchstone to make triall of what we heare or see according whereunto if we proceed whatsoever be alledged to the contrary we may cleerly finde That persecution for matters of Religion does plainly crosse so many places of Scripture murders so many of Gods Saints and so much hinders the propagation of the Gospel as no other erronious tenet or heresie whatsoever for if the Gospel had but a free passage and the true Professours liberty to teach and publish it this only as a sovereigne remedy and counter poyson would prevaile against all heresies unlesse you will grant that errour may possibly vanquish truth and though our owne fond fancies should suggest never so many inconveniences to ensue thereon we ought to rest satisfied with so great a manifestation of Gods revealed will no waies attempting any thing or cleaving to such opinions which either directly or by rationall consequence and induction may hinder the preaching of the Gospel to all Nations If Kings or States may lawfully enact a Religion or settle any point of faith to be beleeved and practised by force and virtue of a new law then ought all subjects to be conformable thereunto and so become lyable to change and alter their Religion so often as the State and chiefest Councell of the Land shall deem just and requisite for as our predecessours could not make a law to binde their successours irrevocably or Note longer then they pleased themselves in civill matters much lesse in what concerns the Conscience so neither can we that are now living engage our posterity in any act but what they may repeal at pleasure with the same liberty and power by which it was made since the whole Kingdome being a body politicke indowed with a supremacie cannot have greater or lesse power over it selfe at one time then another wherefore since it is our duty to think very reverently of Laws and Acts when once established by the highest Court yet if we consider that they themselves doe not assume infallibility that both they Synods and chiefe Generall Councells have thought it expedient and just to repeal alter and sometimes enact Laws concerning Discipline and Doctrine quite contrary to their predecessours by which means a people in their life time have been compelled to change Religion twice or thrice my humblest desires beg leave to prostrate themselves in meeknesse and most submissive manner unto the three estates in Parliament That all former acts which countenance persecution for matters of Religion may be repealed and Liberty of Conscience which is the greatest liberty the Gospel brings restored lest whilest the prevailing party of Protestants in England think it lawfull to force other Protestants because lesse in number and differing from them in opinion to change Religion God in justice permit Papists to doe the like with Protestants in Ireland as well for our sins as their owne to the further desolation of both Kingdomes FINIS