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
consider that there had been thousands of those which thus rejected and violated the Gospel which then had not been punished with death according to the Note law of Moses and yet Paul for all this did not blame those Christians for omitting to doe corporall execution on them or leave any order that the civill Magistrate should afterwards have such power when they became Christian And if Paul tells Titus that a Bishop must not be soone angry nor a striker and Peter bids the Elders take the oversight Tit. 1. 7. 1 Pet. 5. 2 3. of Gods flocke not being Lords over Gods heritage but as ensamples to the flocke how shall a Presbyter that is a striker or that Lords it over the flocke of Christ be justified or how can he be said to be lesse then a striker that passes sentence of condemnation to banishment imprisonment and death or not to Lord it over the flock of Christ that imposes laws upon their consciences But did these persecuters of God and good men consider that to be persecuted is a mark and signe of the true Church and consequently to persecute an infallible character of unsound Christians and the Church malignant in charity we ought to thinke they might likely be reclaimed I shall therefore intreat them for their owne direction to call to minde what St. Paul saith to the Galathians viz. Now we Brethren Gal. 4. 28 29. as Isaac was are the children of promise but as then he that was borne after the flesh persecuted him that was borne after the Spirit even so it is now This text declares how the true Church and true Beleevers are children of the promise figured out in Abel Isaac and Jacob persecuted by Cain Gen. 4. 8. cap. 16. 11 12. cap. 17. 41. Ismael Esau and their posterity children of the bond-woman teaching us in expresse words that as those which persecuted in the Old Testament were not the Elect or children of the promise so now the best servants of God were persecuted under the Gospel which will yet appeare more plainly to such as have their understanding darkned if they reflect likewise upon these other Scriptures He that loveth not his brother is not of God for this is the message that we heard from the beginning 1 Joh. 3. 10 11 12. that we should love one another not as Cain who was of the wicked one and slew his brother and wherefore slew he him because his works were evill and his brothers righteous And our Saviour told his Disciples Matth. 10. 16. Joh. 16. 20. I send you as sheep in the midst of wolves ye shall weep and lament but the world shall rejoyce But if the practise of persecution for difference in matters of Religion were a signe of the true Church then that Church were likeliest to be the truest Church that did most persecute others which I beleeve Note will be denied by all Protestants or else they must condemne themselves in suffering the Papists to go beyond them in persecuting others and secondly if persecution were a note of the true Church it would instigate and encourage all States and Churches to double and encrease their persecutions untill each of them had attained to the most exquisite degrees and height of cruelty and tyranny Againe though persecution for conscience sake be never so much practised it is condemned by all men in every body but themselves for who is there that blames himself for persecuting others or who would be contented to be persecuted himselfe and so far is persecution from propagating of the Gospel that nothing in humane appearance can possibly hinder it so much for the Papists having got the upper hand and greatest portion of the Christian world into their power by vigour of their persecution hinder the blessed Gospel from being truly taught in the simplicity and purity thereof and as it is well knowne that the best Churches have been in errours sometimes able to digest milke only not capable of strong meat so by the rules and principalls of persecution 1. Cor. 3. 2. it were impossible to grow stronger or come into the light of truth againe because that according to such discipline such as teach any new truth or but a further measure of former trut hs should be persecuted as it happened unto Paul and the other Apostles and Disciples under the calumnie of sedition heresie blasphemy or innovation for Acts 6. 13 Acts 24. 5 14 Object Paul himselfe was reduced to say I worship God after the manner which they call heresie And whereas some will object that the Churches in the Primitive times were weake as being newly planted but that Christians now adaies have attained to a larger measure of strength and knowledge in the truth I dare not subscribe thereunto and for whatever failings errours and false doctrines such men shall prove to Answ have been found in the Churches of Rome Corinth Jerusalem Antioch Ephesus Galatia or any of the rest during the Apostles times when through weaknesse and carnality they were said to have need of milke it will full easily appeare that as the infallibility of the Apostles their 1 Cor. 3. 2 3. Heb. 5 12. diversity and preheminencie of gifts and miracles which they wrought were far more efficacious means then at any time were since enjoyed so none of our Protestant Churches at present especially Nationall but will justifie the Primitive in our owne greater errours both for Discipline and Doctrine It is true that if liberty be given for men to to teach what they will there will appeare more false Teachers then ever yet it were better that many false doctrines were published especially with a good intention and out of weaknesse only then that one sound truth should be forcibly smothered or wilfully concealed and by the incongruities and absurdities which accompany erroneous and unsound doctrines the truth appears still more glorious and wins others to the love thereof Neither is this complying with weake consciences or the tollerating of severall opinions any other sort of Libertinisme then what Paul practised when he suffered all things lest he should hinder the Gospsl and 1 Cor 9. 12 21. 22. was made all things to all that he might save some at which very time hee professed himself notwithstanding to live not without law to God but under law to Christ And Peter tells us We must live as free but not using our liberty for a cloak of maliciousnesse but as the servants of God 1 Pet. 2. 16. And if you demand whether Hereticks then may not be reclaimed Object I answer That you both may and ought to endeavour their reclaiming Answ not by compulsive courses but with brotherly and Christian admonition and instructions by evidence of Scripture in demonstration of the Spirit and such other peaceable and quiet wayes as are warrantable by the Word of God but for such as say we have tried all saire means
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
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
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
unwarrantable cannot and therefore to charge a man that he is wilfully blinde and will not see the truth if he submit himselfe to heare and read what shall be lawfully required of him in that behalfe is the most uncivill unreasonable and unchristianlike offence that words know how to utter and flatly against all reason ordinary policie Scripture to endeavour or think that the mysticall Body of our Saviour may possibly be built up after such a manner as it should alwayes remaine in continuall fear and power of men to pull it downe againe and though we should suppose that this very man who is thus reproached had yeelded and complied in whatsoever could have been expected from him yet it was impossible for him to be in heart of this or that opinion to beleeve this or that doctrine of truth untill God had touched his heart and called him thereunto till when they ought still in meeknesse to instruct even those that oppose themselves if God peradventure will give them repentance to the acknowledgement of truth 2 Tim. 2. 25. as appears more largely in the following Discourse We say that Church Papists are most dangerous and hypocrites the worst of men what ground have we then or how can we excuse our provoking them to goe to Church or tempting them to be such by so many severall waies that may be lawfull to one who thinks so which to another would be sin because he doubts thereof have we not learned that eating of meats only was sin in some good Christians 1 Cor. 8. 10 11. when others might freely eat thereof without any guiltinesse at all how much more may the same case happen in points of discipline or doctrine wherein the worship of God is more highly interessed and concerned I confesse my selfe much inferiour to the taske I have undertook and should in no sort have presumed upon it had I not apprehended my selfe to be called thereunto through the silence of so many who were abundantly better qualified to undergoe it however I doubt not but God will be so far forth pleased to second my weak endeavours as sundry well disposed souls may be provoked to light their torches at these sparkles and prosecute it with more advantage for this cause am I moved to make them publick not for any private respect or interest of mine own further then they are involved in the generall for if at any time I stood in need of liberty and freedome in mine own particular I am not such a stranger to forreigne Countries both of severall climates and professions but that I can finde the way thither againe to purchase my enlargement I know I have not observed the symmetrie and rules of Architecture in contriving so large a Portall for so small a Fabrick however before I take my leave let me advertise thee that I plead not against but for liberty and that the best of all liberties the Liberty of Conscience not for but against imprisoning sining or tormenting of all others the most tyrannicall for matters meerly of Religion not for but against the shedding bloud Christian bloud Protestant bloud of the most conscientious Christians Gods dearest Saints the Lords inheritance for whose salvation only our Saviour shed his owne most precious bloud Dear Reader let but the thought hereof prevail with thee to demurre a little and consider whether this controversie about liberty or bondage life and death both temporall and spirituall though heretofore seldome thought on be not worth debating Nulla unquam de morte hominis cunctatio longâ— disclaime all cornall wisdome which knew not what to counsell thee renounce thine owne self will and wishes that foolishly have wished and willed so many things unduly as had not God witheld them from thee must needs have been thy finall ruine And now at last fit and prepare thy minde to receive in such further light and truth as the Blessed Spirit shall please to visit thee withall and rest assured that God who now stands looking out for such labourers wil in some degree and measure according to thy readinesse make thee an instrument of a sanctified peace and reformation where with three Kingdomes are now in travell to his owne glory and thy eternall happinesse Which God of his infinite goodnesse bestow upon thee and all such as in sincerity seek Peace and Truth Amen BEsides mispointing the Errata are many and some of them very grosse in which respect the Reader will doubtlesse finde the benefit thereof if before he proceed any further he resolve to rectifie these that follow viz. Page 4. linâ— 17. for perish read persist ibid. p. l. 35. take p. 6. l. 13. ingenuous ib. p. l. 38. Barbery p. 9. l. 12. many times p. 10. l. 20 persist p. 12. l. 22. whence p. 14. l. 26. those p. 18. l. 33. ingenuous p. 20. l. 5. doubting p. 22. l. 14. make p. 24. l. 39. one on p. 28. l. 32 expressely ib. p. l. 41. these p. 29. l. 3. cannot possibly p. 30. l. 29. with p. 32. l. 13. make p. 33. l. 11. apprehended p. 47. l. 15. from though he write to the end of l. 17. must come in at l. 20. after Beza p. 49. l. 22. extraordinarily ib. p. l. 29. us ib. p l. 38. principles p. 50. l. 12. your ib. p. l. 27. as is yet p. 51. l. 41. rather than p. 55. l. 20. have not p. 56. l. 6. principles Liberty of Conscience OR The only means to obtain PEACE and TRUTH THE Sword Pestilence and Famine are the three most dreadfull scourges wherewith God uses to chastise a stubborne People and although that Sinne be the only generall cause to pull downe vengeance and God ordinarily makes use of naturall meanes to convey it upon us in what kinde soever yet in the former man appeares to be a more principall and immediate instrument then in the two latter and doubtlesse by Gods permission hath a greater liberty and power to beginne and put an end to it which was the cause that the Sword onely hath destroyed far more without comparison then Famine and pestilence together wherefore when David found himselfe in a strait by the three propositions of Sword Pestilence and Famine which God made unto him as a punishment for numbring of the people knowing full well the cruelties of man chose to fall into 1 Chron. 25. the hand of God whâ—â—therefore sent the Pestilence upon Israell which in this respect besides others may justly be thought the more mercifull of all three and by consequence of what was said it will follow that such as have the keeping of the Sword with power to draw and put it up again must be accountable for all the bloudshed Had Kings no other thornes about their Crownes doubtlesse this one if duly thought on would keep them circumspect and watchfull in every action the least whereof though insensibly conduces somewhat towards Peace or Warfare Warres and rumours of warres have ever beene and are
by such as live amongst them it is observed that though from one generation to another they have matched into Christian families yet they reserve and instill their Jewish principles so subtilly into their off-spring as the children though they have remaining in them not above one two and thirtieth part of a Jew are notwithstanding knowne by infallible presumptions to be Jewes in heart though outwardly they make profession otherwise In the Gospel according to St. John Jesus answered My John 18. 36. Kingdome is not of this world if my Kingdome were of this world then would my servants fight that I should not be delivered up to the Jewes What can be more opposite unto the intentions and proceedings of our Saviour who rather than resist chose to suffer persecution unto death than these that persecute others unto death If Christs Kingdome be not of this world but if it be mysticall and spirituall then must it necessarily be erected by powerfull preaching of the Word and by the Spirit When Peter smote off the high Priest servants care in defence of his Master our Saviour bids him put up Matth. 26. 51 52. his sword and instead of commending him and his zeal in rescuing the sacred Person of our blessed Saviour saies All they that take the sword shall perish by the sword And St. Paul exhorts the Ephesians Eph. 6. 10. 17. to be strong but in the Lord and in the power of his might not brandishing the sword of civill Magistrates but to take the belmet of salvation and sword of the Spirit which is the word of God and in another place he sayes that Faith comes by hearing and how shall they beleeve in him they have not heard and how shall they heare without a Rom. 10. 14. 17 preacher And yet if it had been as good a way Paul would doubtlesse have taught it them by saying how shall they beleeve unlesse you tell them and how shall they know what is to bee beleeved unlesse you impose it upon them But this was none of Pauls Doctrine both our Saviour and his Apostles not only taught and practised but sealed the contrary with their bloud The Spaniards are blamed and that justly by all other Nations for having massacred so many millions of West-Indians in their owne Country under pretence of Religion though it be evident it was only that they might the easier rifle them of their gold and silver and so it is in all persecutions pretended for Conscience sake for did we but a little consider with our selves we would easily conclude that few have been yet so mad to put people to death meerly for Religion sake I know that many in passion rage and fury will say it is pity such Hereticks should live but when such men are in a calme mood if another Nathan like him that came to David should say unto them there is such a neighbour of mine 2 Sam. 12. 1. charitable to the poore upright in his dealing courteous in his behaviour meek and lowly minded loyall to his Sovereigne true to his Country chusing rather to suffer than offer injuries beloved of all that knew him and never so much as tainted with suspition of any thing blame-worthy till of late being accused as a Separatist for seducing the Kings liege people unto his owne Religion the Jury finding him guilty he is condemned to dye will not a tender hearted Christian be ready to reply it is pity such a one should dye and though the Law condemne him the King is mercifull and doubtlesse would reprieve him if he knew he had been loyall to his Country and committed no other sinne then endeavouring by argument from Scripture to bring others of his owne Religion now though most men or every good man would be loth that a conscientious Christian should be put to death for doing nothing but what he is bound in conscience the winning Proselites to his cause his religion which amongst so many different sorts of Christins he thinks to be the right and himselfe no lesse obliged to publish it then Peter and John who when they were commanded by the Magistrate not to speake or Acts 4. 17. 10. teach in the name of Jesus answered We cannot but speake the things which we have seen and heard And when our Saviour sent out his Apostles he said unto them What I tell you in darknesse speake ye in light and what ye hear in the ear that preach ye upon the house tops and Matth. 10. 17 2â— feare not them which kill the body cut are not able to kill the soule Now though Christians generally will not acknowledge that they put any to death meerly for Conscience sake yet so long as there is a Law whereunto such as differ from us in religion or any point thereof shal be more lyable then our selves as the Jewes when they could not resist and gainsay the spirit wherewith Steven spake stirred up the people suborned and set up false witnesses to accuse him Acts 6. 11. 13. So amongst us there will not be wanting one or other who for some private interest and by-respect will finde out one to accuse others to witnesse a Jury to give verdict and make guilty a Judge to pronounce the sentence and at last finde meanes to keep the King from reprieving all of them thus conspiring to put him to death by the advantage of such a Law whereas really it was not his Religion which they so much regarded and they may cleerly say they put him not to death for his Religion but it was their owne respective private benefit and ends which corrupted them to compasse his distruction by force and colour of such a Law But why what reason which is Scripture proofe can be given why a particular Gentleman should be put out of a Mannor whereof he hath the propriety by inheritance or purchase more than a whole Nation a Nation of Infidells and Pagans for Religion sake Perhaps it Object may be said the State hath enacted a Law whereby this Gentleman 's whole revenue or part of it becomes forfeited because he is not of the true Religion whereto I answer That Popery was enacted to be the true Religion in Queen Maries dayes and that which Protestants professe Answ in Queen Elizabeths yet they could not be both the true Religion however the Subject was not suffered to say so much of either so long as they had a Parliament protection but doubtlesse all just Laws have their grounds and rule in Scripture and more exactly such as concerne Religion which is the unum necessarium and if a Pagan Nation may not be invaded in their teritories because they will not be of our Religion nor a neighbouring Christian people differing from us in some opinions why should a particular man have his only lambe 2 Sam. 12. 4. his pittance taken from him for refusing only to be of a religion or of an opinion which would absolute
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
thoughts whether it be not a much safer way in spirituall affaires for every particular man to understand his owne estate betwixt God and himselfe and manage his own busines whether it be not a greater infringement of Christian libertie and proprietie to have burdens and impositions layd upon the conscience Note whereby a poore soule lives in hatefull bondage upon earth and subjects it selfe unto perpetuall torments in hell hereafter without a meanes or possibility to helpe himselfe though he be sensible of the miserable state and condition wherein he is or apprehend the inevitable destruction whereto they lead him If the redeeming civill rights and priviledges which hath made this present Parliament so deare be acceptable in so high a nature as to engage the Kingdome in a war for their defence how much more will the Liberty of Conscience which transcends the other as far as spirituall liberty does temporall engage it still further at their devotions The civill Lawes permit Subjects to defend their estates with Swords and Guns but what kinde of Laws are those which expose men naked to have their Religion and Consciences assaulted The civility of the French Nation is such that in regard the Protestants though they have a liberty of profession being most commonly fewer in number in what ever company they happen lest the Protestants should there with be adash'd as wanting courage and not enjoy an equall liberty and freedome of conversation with the Papists in this respect they are so temperate and discreet that it is held an inseemly and uncivill part for a Papist to aske an other what Religion he is of whereas in England it is ordinary with Protestants to reproach one another with the nick-name of Puritan or Separatist Presbyterian or Independent even those which we cannot but acknowledge to be conscientious and jealous of offending God in any thing and that which renders us inexcusable is that many times when we cannot colourably fix any of these distinctions upon a man who differs from us in opinion or discourse only we are so apt to terme him malignant or Popishly affected though never any Law was yet made to declare them such It is usuall with gamesters to say they had rather lose their own money then that others should lose it for them and surely if we took as much delight in saving our soules as gamesters doe in losing of their money we would quickly chuse to hazard the losse of our owne souls our selves rather then forgoe the present joy and comfort of endeavouring the salvation of them by our owne and not by an implicite faith Parents or such as beare affection when God pleases to call their friends or children out of this world by sicknesse have great contentment that they were neare at hand to send for the Physitians and provide such remedies as if God had pleased were likeliest to prevail for their recovery how much more then will it encrease the miseries of the damned when they shall thinke and see how foolish and sottish they have been to take no care or thought of making their salvation sure by trying of the spirits and searching whether they were in the truth or no How will children curse their parents servants their masters and whole Nations the State and Government wherein they were borne and bred which instead of teaching them to prove all things and 1 Thess 5. 21. hold fast that which is good have brought them up in blinde devotion and superstitious idolizing of whatsoever their ancestors or themselves beleeved saying they ought to be wise unto sobriety and not preferre their owne studies or judgements before the Acts and Caâ—â—onâ— of Synods and whole Kingdomes It is true that Christ promised he would send the Spirit which should lead them into all truth and that where two or Joh. 16. 7. 13. Matth. 18. 20. three be gathered together in his name he will be in the midst of them from whence and such like Scriptures it will follow that a Church Synod or Councell cannot erre in fundamentalls no more then elect Christian fall finally from grace so long as such a Synod or Church keeps close unto the Scriptures and herein all Christians agree and joyne in one confession that the Bible is the very truth and word of God but when a Protestant Synod or Papall Councell shall goe further and Paraphrase make Inferences Consequences Conclusions Canors and the like or say this is the genuine full and only sense and meaning of such a Text and not as their respective adversaries object herein they are both though not equally in a possibility offerring and cannot be infallibly sure of truth but as each of them is ant to abound in their own sense thinking their peculiar exposition 〈◊〉 it and cannot chuse but be swayed there with so ought they equally to leave all such as differ from them as large a liberty and freedome to enjoy their owne opinions for though the Members of one Synod may be more learned wise and outwardly conscientious and zealous in Religion then another yet these are no infallible grounds and tokens of Gods greater illumination and presence with one then with the other and though a third and more superiour Synod should see that one of the two former is in an errour and advise them that they shall do well to assent unto the other yet this Synod which hath two to one against it selfe neither may not can forsake their owne opinions upon the â—ate authority of the other two before they see cleare evidence in Scripture whereby their owne reason findes it selfe convinced And since in that text according to John the Evangelist afore mentioned where it is said cap. 16. 13 14 15. The Spirit shall lead them into all truth it appears that that truth is no other then what the blessed Spirit had heard and received of Christs then much lesse may frail mankinde whether assembled in a Synod or otherwise thinke any thing of their owne addition or but varied in the least tittle to be infallible or of equall authority with Scripture nay since neither Christ nor his Disciples thought good to force men to receive their Gospel how much more presumptuous is it in men of the same passions and infirmities with others to impose Cannons and resolutions upon the consciences of their brethren Christ said unto his Disciples Matth. 7. 6. Give not that which is holy unto dogs neither cast your pearles before swine lest they trample them under their feet and when a woman of Canaan be sought him unto whom upon the third motion he answered cap. 15. 26 28. O woman great is thy faith yet upon her first and second deprecation she could obtaine no better answer then It is not meet to take the childrens bread and cast it unto dogs And in Davids Psalmes Psal 50. 16 17. God said unto the wicked What hast thou to doe to take my Covenant into thy mouth seeing thou hatest instruction and