of Religion though we have and might have more liberty than heretofore under the Prelates and were to be thankfull to God and Man for our liberty to serve God in his own way Yet no good Christian but must needs take it to heart to the great abatement of his comfort to see as much liberty granted to Errour Heresie Idolatry c. as to Christ's owne saving Truth and that such abominations to Christs open dishonour and the damnation of soules should have free course and passage I know not well what you mean by a Worldly power whose Prop our Church should need The civill power of the Magistrate especially in a Christian is unfitly so nick-named For it is an Ordinance of God and noâ— meerely of the World and ought to be imployed for God It may degenerate into a meere worldly power in the hands of pagan and prophane persons when it is exercised onely about worldly matters with a neglect of Religion yea perhaps against Christ and true Religion But if by it you mean the civill Power I doubt not but that our Church as a true Church of Christ can stand without that prop. But this withall I give you to know that even Christs true Church and Religion though it can stand without such worldly support doth yet the more flourish spread and lift up its headâ— when the civill Magistrate doth undertake the protection and doth countenance it not onely against Persecution but also against contrary Schisms Heresiâ—s and Idolatry It was some benefit which the Lord did mean the Church should enjoy by the civill Power when he did promise that Kings should be nursing Fathers and Queenâ—nursing Mothers thereunto Where let it be noted that the promise is made unto the Church and not to all wayes in Religion though Hereticall and Idolatrous as if they should have equell protection and countenance from Kings Queenes and supreme Magistrates with the Church And what benefit the Church hath by the protection and support of the Magistrate as our England may sufficiently witnesse where Religion did more flourish in the free and open worship of God and the number of professions of Religion under the reigne of Edward the sixt blessed Queen Elizabeth c. the one whereof was even in his younger dayes a nursing Father the other all her dayes a nursing Mother to the Church then in the dayes of Queen Mary a cruell Sâ—e pâ—dame and persecutor thereof So if we take a survey of States abroad certainly we shall perceive that the Church and Religion doth prosper better in Geneva and its territory and among the Helevetian Protestants where one way of true Religion is mainteined than in Polonia such States wherein this mingle-mangle is tolerated Next you would have me remember that the Primitive was built not by Power but by the Spirit That by the Spirit Christ went forth conquering That the Stone dashing all opposers was cut out of the mountaine without hands That Gods people are a willing people and never act nobly but out of a principle of love All this I doe desiâ—e to remember But what is all this to prove an Universall toleration of all wayes and consciences in Religion which was the thing I insisted on as the main root of much mischief amongst us What cannot the Church be built nor Christ conquer by the Spirit nor Daniels Stone be cut out of the Mountaine without hands nor Gods people be a willing people nor act out of love unlesse such an universall toleration be allowed and it be left as free for men to be Atheists Mahumetans Arrians Papâ—sts Hereticks and Sectaries of any kinde as well as to be true sound and orthodox Christians This is a mystery you had need to open to us how such a toleration doth conduce any whit to make the Gospel the more powerfull in converting or Gods people the more free and willing in believing and proâ—essing But it seemes you muster up these forces against all coercive power of the Magistrate in matters of Religion But first There was no need to fall upon this controveâ—sie if your intent were onely to plead for some due liberty for tender consciences that dissent in lesser matters and that in a modest meek and peaceable way which I did not gainsay who onely bent my speech against this miscreant and universall toleration 2. If you intend to argue against all such coercive power here is committed by you ignorated Elenchi you argue not against the question as it ought to be stated which perhaps you conceale that your arguing may be the more plausible among your Dâ—sciples and other simple and well-meaning Readers but such as doe not well understand the state of this controversie For you know which you should have let your Reader know which one thing understood would have cut the sinews of most of your Reasons hudled together about this in your Preface that we do not say that the Mâ—gistrate hath power to compâ—ll any man to believe the Gospell or to compâ—ll such as are strangers from the Faith to take up the profession of it But we affirm 1. That the Magistrate may and ought to prohibite his Subjects now in the dayes of the Gospel the open exercise of Impious and Idolatrous worship the open profession of ungodly Errors and Heresies yes also of rash and uncharitable rentâ— from the true Church in his Dominion and the open neglect and prophaning of the Lords day 2. It is in his power and it becometh him to command them yea even such as be strangers from the Faith to attend that worship of God which is naturally morall as to hear the Word read and preached that they may be convinced of their false Religion instructed in the true Faith and converted to it by the Lords blessing coming in upon their hearing and others outwardly professing the Faith might be confirmed in it and converted in the Inner man to a reall and powerfull profession of it and also to joyn in prayer and praising God It doth not impeach this assertion that David did not cause the Edomites Moabites and other Idolatrouâ— Nations conquered by him to renounce their Idolatrous Worship but did suffer them in it nor did send any to teach them Godâ— Law or constraine them to attend it The Lord in those dayes had confined his worship and covenant of Salvation onely to the people of the Jewes and would not have it made common generally to other Nations except to some few Proselytes that came in but had shut them out from this Covenant wherefore David was not obliged to any such câ—re of them nor had any warrant to send any to teach them Gods Lawes and Wayes but now under the Gospel there it no such râ—â—â—raint but as God would have all men to repent and his Grace is free for all Nations So supreme Magistrates had they any Heathen under their power they were so as above to exercise their power to put
Why should there be any preaching any writing any praying or disputing against Heresies Christ is potent without such means to prevaile in light Nay may we not also say Why should any Lawes be made against Murder Whoredome Theft Slandering c. for God is as potent to maintaine Righteousnesse Peace Chastity and Truth c. in such a liberty as Satan is to work Unrighteousnesse Uncleannesse Envy Lying c. But if it cannot be expected that Christ should put forth his power to maintaine such Vertues where there is such a neglect of meanes as that no good Lawes are made against the foulest Vices so surely it may be feared that Satan will there more prevail with his delusions in Religion than Christ shew himself powerfull in maintaining truth where no good lawes are in force to represse Heresies or to uphold Divine truth Obj. Truth may thus be shut out and Compulsion hath proved a direct enemy to the Gospel Answ. It is true and so hath Preaching Writing and Church censures helped to shut out Truâ—h and been made direct enemies to the Gospel But that hath been not in the right use of them by preaching and writing for truth and just censuring scandalous and erroneous persons but by the abuse of them in turning them against the truth and professours of it And if this coâ—rcivâ— power which in harsh language you delight to call Compulsion exercised in matters of Religion have obstructed Truth and been an adversary to the Gospel that mischief hath not sprung from the nature of the power which is good and lawfull but from the abuse of it by seduced and ill affected Magistrates who have misimployed it And it is a grosse Paralogisme from the abuse of any thing to blemish or extinguish the right use of it And if you would clear your eyes and look abroad you may see that it hath oft helped to maintain Truth and propâ—gate the Gospel witnesse the godly Kings of Judah who did thereby put down Idolatry in their land and bring their people back to the true worship of God Witnesse the first Christian Emperours who by it banished Pagan Idolatry and promoted Christian Religion Witnesse Protestant Princes of late in England and other Countreys who by it suppressed Popish Idolatry and set up the preaching of the Gospel and countenanced the profession of it Last Compulsion of the Civil Power hath oft been an instrument of Tyranny and exercised to hinder justice and righteousnesse as Solomon sheweth And yet indeed it is not so easily and oft used against Justice and other â—uties of the second Table as it is against the Gospel For that there be more principles of civil righteousnesse and care of preserving peace and mans outward welfare left in mans nature to direct thereto and check unrighteousnesse than of Divine truth in Religion of which there are left but some generall notions that there is a God and that he is to be worshipped but nothing by any such principles doe they know of the particular manner of his worship much lesse any thing of the Gospel And if notwithstanding this abuse of civil power or compulsion against righteousnesse and traâ— quility commanded in the second Table it have its right use and that to bâ— a lowâ—d about civil matters of that table there may be a right and lawfull use of it in matters of Religion though by the abuse thereof it shut out Truth and be oft an enemy to the Gospell Obj. To what way doe you so eagerly labour to engage the Sword of the Magistrate to your own or to some other Answ. This is nothing but the spâ—tting of your rancour For where doe I mention the Sword of the Magistrate in my Epistle What are the words that I use to engage the Sword of the Migistrate against any Religion All that I doe is but briefly to decipher and complaine of that mischief that hath come of an universall toleration of all Religions that not as avowed and allowed by the State but by you and others cryed up and usurped 2. We take not upon uâ— to prescrâ—be to the Magistrate any way in Religion which he should establâ—sh but advise him specially to have recourse to the Word of God which is a sure and cleare rule out of which he may learnâ— by diligent search and prayer taking also the advice of godly and learned Ministers what is the good and right way which he himselfe should embrace and also commend yea and command unto his Subjects 3. Aâ— under the Bishops there was a power practised which was tyrannicall whereof you also aâ— well as other did complain so now also in this multiplicity of religious wayes set on foot some courses must needs be erroneous and schismaticall in which company you and your party march with the foremost Obj. Neither you nor any other sit in the Chaire of Infallibility and so have no power over the conscience which none can have but an unerring Law Answ. 1. Whence are these loud words concerning our Infallibility Our speech is not of our power but of the power of the Magistrate 2. If the Magistrate may not make lawes in matters of Religion because he is not infallible in his determinations upon that account you may as weâ—l abolish his power about Lawes in civil matters For in those he may mistake though not so oft and foulely as in matters of Religion and enact things not onely heavy and burthâ—nsome unto his people but also unjust and unrighteouâ— 3. There is an infallible and unerring rule viz the Word of God by which the Magistrate iâ— to be directâ—d in making Lawes And so farre as he keepeâ— close to that his determinations are infallible and to be observed 4. The matters that he commands in Religion ought to be the manifest precepts of God or evidently consonant to his Word and then though as being the command of the Magistrate they doe not absolutely binde the conscience yet as Godâ— Lâ—wes they have power so to doe It is then a vaine surmise to imagine that the Magistrate in making such Lawes doth encroach upon mens consciences as binding men by his meere authority unto the observance of them and that under pâ—ine of damnation when as he doth onely command externall duties of Religion to which men by Gods Law are bound in conscience Aâ— for example the sanctifying of the Lords day publique attendance upon the Word and other natural worshâ—p of God and forbidding what is manifestly forbidden by the Word the open professing and publishing of Error and Heresies and making unwarrantable Schismâ— in the Church and that onely under some temporal penalties and rewards Obj. Suppose you and others were infallible yet neither you nor any can create beliefe in the hearts of any that are contrary-mindâ—d Answ. This Argument proceeds upon a false supposition â—â— if it were affiâ—med that Magistrates should compell men to believe and repent and in case they do not were to punish
about some mistakes in some words and quotations there is no such wrong done as needs any expâ—stulation on either side For there is no advantage taken upon any such matter to the prejudice of either cause And if it should be done on either side it would prove but a cavill and redound to his discredit who should make it If some places of Scripture by you alledged were omitted by me for hast or by over-sight you know thatyou had an answer to them from another reverend man by my procurement which I sent to you though you pleased to take no notice of it and I shall I trust God assisting give answer to them all in due time But now for a Conclusion There is a capitall crime or some deep plot charged on me Your Book say you is not dated at the beginning according to the usuall manner At the end of your Epistle it beares date August the 18. now it came not out untill December neere four moneths after whether this be double dealing to make the Reader believe that we were â—ardy in our Reply is best knowns to your owne conscience Answ. It is wonder that here you did not make a O yes and as he call our Hearken O people every one of you Here is no doubt a weighty matter to cavill at and to charge upon a mans conscience as if I were by when the book was in printing and gave any order about its dating It is dated as all other books be in the beginning and as your own noting the party for whom it was printed and the yeare when it was printed though not the moneth nor day of the moneth which is is not usually noted 2. The long distance between the date of the Epistle and the Books coming forth may shew indeed and that is the plaine truth that it was long ere I could prevaile with the Stationer to undertake the printing of it and the slow going on of the Press But it seemes that you are very jealous of your credit and would have the world take notice of youâ— ability and readinesse to write and answer In which point I shall not coâ—tend with you I did in my book toward the end acknowledge and still doe that I am but of a dull apprehension and slow motion and now somewhat the slower by reason of my age having fulfilled the 77. yeare of this mortall race You for me shall goe away with the praise of this swiftnesse It shall suffice me if after some pâ—odding and longer deliberation I can at length finde out the truth In which case yet I wish you to take notice of the Proverb that Tardus aliquando celerem assequitur He that is but slow may at length overtake the more swift of foot I will conclude with a story of Melancthâ—n who in a disputation with Errius a Popish Sophister being urged with a subtilâ— argument from him after some demur about it said I will answer it to morrow Oh saith Errius this is not for your credit if you cannot answer extempore out of hand and presently To whom Melancthon did reply O good Doctor I do not seek mine owne credit in this businesse but the truth To morrow you shall heare me Thus I had rather suffer in my credit for dulness than prejudice the truth by my too hasty swiftness Qui dicit quae vult audiet quae non vult Whose humour is to speak what he doth please Shall hear what will afford him little ease A briefe and solid Exercitation concerning the Coercive Power of the Magistrate in matters of Religion by a reverend and learned Minister Mr. George Petter deceased lately of Bread in Sussex Qu. WHether the Civil Magistrate by his authority may compell men to doâ— any thing against their conscience in matters of Religion or in the worship of God as to come to Church and there to heare the Word preached Answ. The Magistrate being ordained of God to be custoâ— utriusque tabulae both may and ought to use his authority in compelling those under his jurisdiction to the due performance of all externall religious duties commanded of God and required in the first table of the morall Law 1. But Rom. 134. He is the Minister of God for the good of his Subjects that is to procure and provide for their good and welfare Now the chief good of his Subjects is their spirituall good the good of their soules and how doth he provide for this if he suffer them to neglect and omit the duties of Gods worship and the ordinary meanes of their salvation and doe not compell them to perform and to use the same 2. But 1 Tim 2. 2. One end for which we are commanded to pray for those that are in authority is this that we may under them and by their meanes lead our lives in all godlinesse Whence it followes that it is the Magistrates duty by his authority to provide that Subjects may live under him in all godliness And how can he be said to do this if he do not by his power take order that they may duly performe the maine duties of piety commanded by God 3. That from the example and practise of some of the religious Kingâ— of Juda 2 Chron. 34. 31. Josiah made a Covenant to walk after the Lord and to keep his commandements c. and he caused all in Jerusalem and Benjamin to stand to it So 2 Chro. 15. the like Covenant by the authority of Asa was made by his people ver. 12. They entred into a covenant to seek the Lord God of their fathers c. and that whosoever would not seek the Lord c. should be put to death c. This was a compulsion in an high degree 4. That If a Master of a Family may and ought to compell his Family yea and Strangers too coming or being in his house to the outward sanctifying of the Sabbath at least to keep them from prophaning it as appeares by the Fourth Commandement then may a Magistrate do the like according as is read of and commanded in Nehemiah cap. 13 15 16 c. 1. Obj. If the Magistrate compell his Subjects to doe things against their conscience or which they in their consciences are perswaded to be unlawfull for them to doe then he compells them to sin Answ. Here it is to be considered from whence this perswasion in the Subjâ—ct doth proceed If from an ignorant and weak conscience as in such as have not had the meanes or no sufficient meanes to teach them and informe their consciences right touching the lawfulnesse of the things enjoyned then I think such persons are not to be compelled to such things till they have beene first conferred withal better instructed informed of the lawfulness of those things injoyned by such as may be presumed better able to informe them than they can inform themselves Yet here this caution is to be added that when such dutyes of Religion are enjoyned by
make Truth's victory the more glorious Answ. If they must be and that by Gods permission c. must they therefore be suffered to go on without controll or contradiction If so it is not lawfull to oppose them with spirituall weapons viz. Freaching Writing Conference Church censure c. For in so doing we shall goe against Gods providence and permission who will have them to be and that for good ends and it is in vaine to think thereby to represse them since they must needs be This permission then and necessity of them doth no more exclude the use of the civill Power to restraine them than of spirituall meanes And if notwithstanding the same there be place lâ—ft for the Spirituall weapons to represse them there mâ—y be also place for the Civill power in right order and manner against them But what are these Offences that Christ saith must needs be They are not onely Errors Heresies and false Religions but also other foule sins against the second Table as Murders Whoredomes Theft c. which as is the corruption of Mans Nature and the strengâ—h of Sathans and the Worlds Temptations cannot be avoided but doe break forth and must needes doe so and that not without Gods permission What then must there be a free Toleration of these Iniquities or must Spirituall weapons onely be used against them to represse them we should then surely have a woful world to live in which is now too too bad notwithstanding all good Laws against them And if notwithstanding this necessity and Gods permission Magistrates may yea ought as herein I presume you will concurre with us to make Lawes against such enormities and inflâ—ct civill punishments on them the like necessity and permission of Heresies and Errouâ—s in Religion is no sufficient reason against the use of the civill Power by Lawes and Punishments to oppose them There is no more force in such a reason than because it is appointed for all men to die once and so men must needs die Some should argue that therefore it were not lawfull or at least it were in vaine to prescribe rules to preserve health and life yea to make lawes against murdering men For might some say To what purpose serves such adoe Men must needs die and all these rules and lawes will not prevent their death Nor will the ends for which Errors and Heresies must come viz. to manifest the approved and make truths victory the more notable conclude for a free toleration of them For if in that respect they must be lâ—â— goe free without controll of the Magâ—strate neither should they be opposed or suppressed by spâ—rituall meanes as which in the restraint of them would hinder the manifestation of the Approved and obscure the victory of Truth Besides as other foule offences against the second Table fall out by divine permission so are they permitted amongst other even for such ends as errors and offences in Religion are viz. to manifest such the more as are just sober chast and innocent upon grounds of good conscience and to make their righteousnessâ— and innocency the more conspicuous And if all such wickednesse were left free without feare of humans punishment doubtlesse in the midst of such a wicked liberty the Righteousnesse Innocency and honest Conversation of those who did live justly and honestly would be the more eminent and notable If there were no punishment for Whoredome Theft Dâ—unkennesse c. it would make the Chastity Sobriety and Justice of such as kept themselves from those and such like Vices the more famous and praise-worthy What you say of the Mystery of Godlinesse that it rayes out with the most perfect beauty by the cleere discovery of the deepest mystery of Inâ—quity may be as truly said that in such a bad state of things if it should be the splendour of true Vertue and Innocency would â—ay forth with most perfect Beauty by the discovery of the foulest practise of reigning iniquity The more freedome there was in Sodom for all filthinesse and wickednesse the more did Lot's righteousnesse and innocency appeare But yet woe to those Mâ—gistates that in their dominions should suffer all wickednesse of that sort to goe unpunished and not restrain it by just and severe lawes that forsooth the honesty and righteousnesse of men truly good might be the better tried and the more manifest And truly Magistrates will never have comfort in granting a free course to Errours Heresies and all wayes in Religion in their respective Countreys upon such pretences that the found in the Faith may be the more manifest and Truths conquâ—st the more glorious And here I think it not amisse to insert this Observation 〈◊〉 upon search it will be found that Errors and Heresies did aâ—â—se more easily spread more swiftly continue longer in the first three Centuries after Christ where the Church wanted the authority of the civill Magistrate to put them down then afterward when the Emperours had intertained the Christian Faith in whose times they arose not so often and were much sooner stayed and repressed by the Edicts and Lawes of Emperours that were found in the Faith and did oppose them This may â—ppeare by Dauaeus his second Table upon Augustine De haeresibus where he sheweth what Heresies did arise in every câ—ntury of which the three first centuries were most fertile where are reckoned up more than sixty severall Heresies the other next three centuries afford not many above forty and the most of them did arise and flourish under prophane and hereticall Emperours Obj. Truth in a free passage may come in as well as Heresie Answ. 1. But Truth surely will come in more freely where the passage is stopped against Error and Heresie 2 In such a free passage Error and Heresie in all likelihood would most prevaile as being more suitable to our corrupt nature Mala herba citò crescit A bad weed growes apace And naughty weedes will over-run a garden sooner if they be not plucked up than good herbs and flowers replenish and adorne it 3. This makes no more agaiâ—st the use of the civill power to represse them than of spirituall meanes and Church power For if Truth in such Liberty may come in as well as Heresie why should there any opposition be made against Heresie by spiritual weapons and why should not every way as free a liberty be left for one as for the other 4. It may as well be alledged against all civill Lawes to repress any other wickednesse For why should anysuch Lawes be made when in a free Liberty for men to live as they list Righteousnesse and Vertue may come in as well as Unrighteousnesse or any other kinde of Vice Obj. Christ is as potent to ' prevaile in Light as the Prince of darknesse in Delusions Answ. Must we therefore depend upon Christs immediate and almighty power and working without use of means for the spreading Truth and restraining Heresies May we nht as well say
the Magâ—strate is by you wittingly dissembled and concealed to make their doctrine the more harsh and to set the fairer glosse upon your large discourse concerning the order of the Gospels working therefore to deale fairly you should have let them know that we doe not say that the Magistrate's command should goe out alone to force subjection to it but that there should goe with it all along the preaching of the Word and all good meanes of instruction to reclaime from â—â—rour and instruct in the truth and perswade to the obedience of it It is their minde that men should be dealt with as reasonable creatures and led by reason and perswasion and not as bruit creatures onely forced with goads and whips 2. This course is far from opposing the Gospel's way as that it directly tends to further the working of it that the Lord thereby according to his Covenant may write his lawes in his peoples hearts The end of it as was said above is to bring men to the hearing of the Gospel and attend upon it without which it can never work either to the illightening of their understanding or the perswading of their wills Moreover for the Covenant which is That God will write his lawes in the heart this writing no doubt is meant of the whole Law that of the second table as well as that of the first What then may not Magistrates make Lawes to regulate mens actions in duties of the second Table as against the foule sins against it because Gods Covenant is to write these in the hearts of his people And if this writing such lawes in mens hearts evacuate not the Magistrates legislative power about such duties why should it take away the Magistrates power to make lawes about Religion and the duties thereof The like may be said concerning the Gospels illightening the minde and perswading the will which concernes not onely the mysteries of the Gospel and matters of Religion but the works and duties of the second Table to the right peformance whereof there is need of the illightening of the minde and perswading of the will about ordering which yet power is granted to the Magistrate Farther Why goe you not on to urge this farther with Familists and Seekers and the like against preaching the Word and such other meanes of edification as vaine and uselesse since God doth promise to write his lawes in his chosens hearts and mindes without mentioning any such external helps yea addeth that they shall no more teach one another saying Know the Lord for they shall know every one the Lord from the greatest unto the least of them Jer. 31. 33. 34. Obj. This was the method he Apostle followed 2 Corinth 3. 22. Answ. Here is a plaine change of the Question For the question is not what method the Apostles and Ministers may and ought to use for inward conversion but what course Magistrates may follow in outward matters of Religion Aliud est sceptrum as he said aliud est plectrum It is one thing to sway a Scepter and to carry the temporal Sword which cutteth the flâ—sh and another thing to manage onely the sword of the Spirit viz. the Word and Church-discipline which onely medleth with mens spirits Another manner of power for making Lawes and assigning Punishments iâ— annexed to the temporall sword than to tâ—e spirituall 2. What answer hath been given to the former Arguments may serve here namely that this course doth not thwart the Apostles method but doth promote it 3. That that writing mentioned by the Apostle which was by the Spirit and in the flâ—shly tables of the heart doth concern the duties of the second table about which the Apostle makes many exhortations in this and his other Epâ—stles as well as dutyes in Religion wherefore the Apostles method excludeth the Magistrates power no more from medling with matters of the first Table than of the second and permitteth him equall power in them both Obj. You endeavour by a contrary course to constraine the body to what the heart opposeth And then if whatsoever be not of Faith is Sin your course is contrary to the Gospel-order and destructive to mens soules Answ. This Argument seemes not to be your Helena as you call an Argument of mine but your Achilles as a strong Argument is sometimes called Achilleum argumentum as which in this Question seemeth to be of the most force and strength But I answer that it is not contrary to the order of the Gospel nor destructive to mens soules by civil lawes instruction going along and being also used to restraine men from Idolatry and publishing Heresies or to command them to the necessary and naturall duties of Gods worship though it be against their minde and perswasions For first The Gospel doth not allow that mens erroneous consciences and perswasions should be their rule or guide in Religion or any other way but onely the Word of God 2. The Gospel doth no where allow unto men the practise of Idolatry or the open profession of Errors and Heresies 3. As Christ hath appointed that his Gospel should be preached to every creature so all men are bound when and where it is preached to be ready to heare it It is therefore more contrary to the Gospel and more destructive to mens Sou'es to suffer them without restraint to continue in Idolatrous worship and Hereticall wayes than to restrain and compell them according to the abovesaid order Obj. But whatsoever is not of Faith is Sin and men may not be compelled to sin Answ. It is true that whatsoever is not done with a due perswasion that it is right and lawfull but against such a perswasion and with a doubâ—ing conscience is sin to him that shall so doe it but is not alway so in it selfe nor to him that shall command the doing of it but may be a most just and necessary duty and very justly commanded to be done 1. There are things meerly indifferent in which to enforce men to practise against their consciences is against Charity is a breach of Christian liberty and an abuse of Magistracy For there is no breach of any command of God in doing or not doing such things and God may be honoured and acknowledged both in his doing or not doing thereof Rom. 146. 2. There be matters of lesse moment in Religion and circumstantiall points of Discipline or so in which who so dissent and carry their dissent in a peaceable and humble way are much to be born with and no hard measure is to be put upon them 3. There are maine and necessary but externall duties of Religion negative and affiâ—mative and some such as oblige all men even by the law of Nature which to command men to observe and restraine from the contrary evils though it go against their mindes is no sin in the Magistrate For first The doing of the one and the neglect of the other are manifest and palpable sins are sins per se and
in their owne nature To suffer which would reflect upon the Magistrate to make him guilty of the sin who hath power to restrain it and doth not 1 Sam. 3. 12. Secondly The sin that arises upon the doing necessary and main duties or not doing according to the Magistrates command comes ex accidenti by accident not by the nature of the thing commanded which is not onely good in it selfe but also a necessary duty nor by vertue of the command which commands nothing but a thing manifestly good and a necessary duty but by the ill disposition and erroneous perswasion of the person doing or not doing And if the inforcing of necessary duties must be forborn upon this account that some sin by accident wilâ— ensue thereupon how can Ministers lawfully call upon men to pray or heare Gods Word since wicked men in such services will rather by their ill doing of them offend than please God Moreover Magistrates in making lawes about such weighty matters are not bound to look to particular mens consciences and opinions but to have an eye to Gods Word commanding or forbidding this or that Mens opinions and consciences are secret and not alwayes openly known Gods Word is open and manifest Mens Consciences are divers quot homines tot sententiae so many men so many mindes Gods Word is uniforme and the same Mens Consciences would be a weak and uncertaine rule for him to goe by Gods Word is sure and certaine And if Mens Consciences accord not with Lawes in such main and manifest matters made according to the Word it is their sin and errour and in such case the Magistrate ought indeed to take order that they may be instructed and brought to the knowledge of the truth and so willingly submit unto it But if notwithstanding they will persist in Idolatrous Hereticall and openly Schismaticall wayes such wholsome Lawes must not give place to stubbornly erroneous consciences but they must submit thereunto or do justly suffer the appointed penalties Further It is plaine that in sundry cases men may be compellâ—d to that in doing which they sin through their own default It is the duty of Subjects to serve the State in their wars willlingly and out of â—â—ve to the publâ—que good of Servants to serve their Masters willingly and out of love to them of Debtors to pay their Debts willingly and out of love to justice Which things if they doe not or will not doe they are justly compelled therâ— unto though in doing it there is sin committed by them in doing that upon force and grudgingly which should be done by them out of love and with a ready minde I may yet adde that this dart such as it is may be as well cast against Church censures as against this coactive exercise of civil Power For it may easily fall out that men in the Church for feare of the censure of the Church and especially in case of deposition from their Pastorall Office and so the losse of the maintenance they have thereby may dissemble their Errours and subscribe to Truth even against their conscience A notable example of it is in some Arrian Bishops Eusebius of Nicomedia Theognis of Nice who for fear of losing their Bishopricks upon the decree of the Nicene Council against Arrius and his Complices in dessembling manner against their conscience subscribed to the decree of that Council against that damnable Heresie If then no courses may be used upon which men may be driven to act against their consciences and so sin neither can Church-censures nor deposition of Hâ—reticall teachers be put in practise upon which such an inconvenience may ensue The conclusion then is that it is not lawfull to compell any man to doe that which is directly and in it selfe sinfull but that a man may be compelled by lawfull authority without any fault of theirs to the doing of manifest and necessary duties though in the doing thereof he sin and that only by his own default and evil disposition Let me yet tell you that a man doth sin much less in doing a necessary good work upon command against his misinformed conscience than in a willing and witting omitting of it And that whensoever the conscience is awakened it will more sting for this last than the former abâ—ut which we have seldome knowne any to have beene troubled in minde upon doing it And that the Magistrate must needs sin in suffering such a witting and willing neglâ—ct of a manifest necessary duty but can never be proved to have sinned in commanding and urging men to dutiâ—s manifestly good and necessary Obj. We read of none in the New Testament who commanded all to worship save the Beast Rev. 13. Answ. 1. We read of none in the New Testament that were punishâ—d for Whoredome Incest Perjury False witnesse bearing Drunkennesse c. What then may not these with your consent be punished by the civil Magistrate all the sons of Belial would much applaud you for such a toleration of wickednesse which this your pleading doth as much countenance as an Universal toleration for Religion 2. It had been fair play to have written out the whole text that the command was to worship the Image of the Beast and receive his mark in their right hand or in their forehead Rev. 13. 15 16. Such compulsion doubtlesse is detestable But what is this against compulsion to renounce the Idolatry of the Beast and all other Idolatry and to worship God in his true worship To which things we read that the godly Kings of Judah Asa Jchosaphat and Josiah compelled their Subjects to their praise and commendation The fault is not noted to be simply in the course of compulsion but in the object of False worship and open profession of Popery to which he compelled And thus have I cleared our Barque from those dangerous shelves upon which you made account to wreck us and have brought it safe to land Now it followes Obj. It is conceived that you Presbyterians you mean are in this a part of the greatest and most deceivable Schisme that ever came into the world Answ. A foule and lewd reproach but fit enough for your wide mouth Thus indeed the Papists did judge of us and so doe still who condemn the reformed Churches of a wicked Schisme in departing from them and them most which went farthest off from them in that as well in Dâ—scipline as in Doctrine with whom you and yours symbolize in this accusation of us But as one saith Non eadem est sententia tribunalis Christi anguli susurronum The Sentence of Christs righteous judgement and of whisperers in their corners is not all one Next after some pretty many lines followes a volley of slâ—nderous reproaches in matching Classicall government with Episcopacy Whereas that was a Lordly government of one over a whole Dâ—ocess this is onely a brotherly combination of many Ministers and ruâ—ing Elders to manage Church affaires by common consent and that
as much as may be according to the Word of God 2. As if we did take authority to adjudge all beside our selves to be Hereticks Schismaticks c. and did seek by humane force to captivate others to our wills and canons and were beneath a legall Spirit in dealing worse with others than we would be deale withall All which are but the lashings of a netled Jade that kicks and â—â—ings his heeles at randome at those that are about him For first Who is there of those that I name exprâ—sly that you will have the face to excuse from the blame of an eroneous Sect Which are Arminians Antinomians Soule-mortalists Antisabbatarians Seekers and Anabaptists with rigid irreconcileable Seperatists Or where doe I speak of captivating all others to our wills Our Independent Bretheren here you gloze withall and stroke them for which yet they have little cause to con you any thank For in your book you soundly box them Nâ—xt followes a blazing of the conscientious Piety and State-Fidelity of your party and some others with a plen for an Universal Liberty To which this is all that I will say that where those things are found of which you boast for your selves and others which is no great modesty as they deserve their due respect and encouragement so they may not nor can serve for a just plea to countenance any errour or erroneous course nor can challenge any other liberty than will stand with the leave of Gods Word for the Magistrate to grant And if any laid out their dear lives to purchase this vast Universall Liberty for themselves and others they spent their lives to no good purpose and with small comfort to themselves When we and many other peaceable Christians were under the Prelaticall yoak what Liberty would have been gratefull to us appeared by the writings and Petitions of Non-conformists in those dayes which was an ease from the burden of Subscription and sundry Ceremonies superstitious and plainly superflaous without any endeavour to break off communion in the publique worship of Prayer Hearing and Sacraments wherein they were willing to joyne much more without pleading for a Toleration for all wayes in Religion an abomination by them abhorred or derogating from the Magistrates power to command in matters of Religion which they did then as now unanimously maintain and your Sect did eagerly oppose When we are guilty of that calumny which you falsely charge on us we shall neede your jeering advice But in the meane while I say with the Poet Loripedem rectus derideat Ethiopem albus Let the straight foot jeere the polt-footed man And the faire face the Ethiopian To go along with you after you have smeared your paper with some foule over flowings of your gaule in charging upon me Fopperies opprobrious dealings c. without instancing any particulars which is but deceitfull dealing you schoole me for taxing your way for a Sect and Schâ—sme and assay to informe me better in the nature of these A Sect say you is a Rent a Schisme is a cutting off or dividing from the truth Answ. It is not worth the labour to make much adoe about words but it will not be amisse to let men see your ignorance in some things wherein you would seem to be acute A Sect therefore cannot rightly be Englished a Renting It comes not from any word that signifies to rent but is derived as some either à secando which is to cut whence is sectum secta and so sectu is as it were a part cut off from others or from the truth to which they should stick and adhere by which course there is a dividing into sundry sides according to that of the Poet Soinditur incertum studia in contraria vulgus The inconstant people doe themselves divide Into contrary parts from side to side Or as others à sectando which signifies earnestly to follow noting a company which doth stiffly follow some opinion or party with a resolution to cleave thereto A Schisme is a Greek word orginally and comes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies to cut or cleave in two and as it were divide one from another and is translated Mat 9. 16. Mark 2. 21. Luke 5. 36. rather a rent than a cutting off because in an old cloath patched up with a new piece it is not meant that thereby one piece is cut off from another but that therein when it is worne out the breach is made the wider 2. Not is it rightly said that a Schisme is a cutting off or dividing from the truth but rather a dividing of mindes and affections between men and a breaking off from Church communion between those that agree in the truth of the Gospel This by Divines is usually laid downe to be the difference between Heresie and Schisme Heresie stands in the intertaining and stiffe maintaining false and perverse Doctrine Schisme is the practise of an unlawfull and undue separation from a true Church One may be an Heretick and not a Schismatick as if a man denying some prime Article of Faith doe yet adhere to a Church confessing the true Faith And one may be a Schismatick which it not an Heretick as if a man soundly holding all the articles of the Faith will not yet communicate with a true Church is Gods publique worship Schismaticum facit saith another communionâ—â— dir upta societas The breaking off from Church-society and communion doth make one a Schismatick Of which who is more guilty you in your way or we can be no question when as you display this course of Separation as the chief banner of your company in defiance of all Church-society It is true as you say that truth newly springing is often branded with the black cole of a Sect and Heresie And it is also as true that Error when it cometh abroad is wont to disguise it self under a counterfeit habit of Truth the better to in gratiâ—te her selfe with unwary persons And from whomsoever you should heare such language touching your way that it is a Sect or Schisme it may be playne but no soul language to call a Fig a Fig or a Spade a Spade Next for some touches given your company you are shrewdly passionate and kick and lash very wildly In Ovids Verses taken up by me onely in way of allusion there is nothing can be found by you but scurrility ribaldry and the language of Hell Alack good man that a verse or two of witty Poetry should be taken in so ill part by you But this is nothing but the cynicall arrogance and churlishnesse of your spirit The truth is it was such a pretty picture of your gadding and râ—mbling company that you could not see it so lively set forth with patience And if a verse or two out of Ovid be the language of Hâ—ll what language use you who alledge a verse of his but I woâ— to little purpose in the margent of your Book pag. 78. Morte
A CENSURE OF That Reverend and Learned man of God Mr. JOHN COTTON Lately of New-England upon the way of Mr. Henden of Bennenden in Kent expressed in some Animadversions of his upon a Letter of Mr. Henden's sometimes sent to Mr. Elmeston 2. A brief and solid Exercitation concerning the Coercive power of the Magistrate in matters of Religion by a reverend and learned Minister Mr. Geoge Petter lately of Bread in SUSSEX 3. Mr. Henden's Animadversions on Mr. Elmestons's Epistle Revised and Chastized LONDON Printed by J. G. for JOHN STAFFORD at the signe of the George neer Fleet Bridge 1656. Mr. Hendons ANIMADVERSIONS On Mr. Elmestons EPISTLE Revised and Chastised I Will say little to your Preface but leave it to the discreet judicious and godly Reader to examine and censure as he findes cause Onely I desirâ— that the Reader may know that it is but your vain Surmise that my other Answer to your Letter as you intimate in the beginning of your Preface and hint elsewhere in your Book was the joynt-labour of sundâ—y Neighbor-Ministers concurring with me Touching which I can truly say that not any of them no not the neerâ—st to me knew much of it I am sure saw not a line of it untill I had sent a Copy of it to your selfe So farre were they from contributing their Midwifry to the Birth of it There was but unum ad unum according to the * Proverb But this is the over-weening confidence that you have of your selfe that lâ—kâ—Miles gloriosus the braggadosia Souldier in Plautus you think me too weak a man to grapple with you and indeed I boast not of my abilities What I am I am by the grace of God alone whom also I thank for that small mite of Learning humane or divine that I have But as St. Augustine saith so say I Ego parvas vires habeo sed Dei verbum magnas habet I have but small strength but the Word of God and the Truth have great power And as the learned Doctor Reynolds Bonam causam vel infans sustineat mala vix Cicero patronus sufficiat A very Babe may uphold a good cause but Cicero himselfe is fearce a sufficient Patron for a bad It savours of the like arrogant spirit that you would have my Answer to you come forth in the name and with the united forces of all our Ministers What is this but some spice of Goliah's termagant spirit who did defie the whole Host of Israel and more than an Herculean courage of whom the Proverb is Nè Hercules quidem contra duos Hercules himselfe would not take on him to dealâ— with two Methinks I heare from you the brags of that flattering Parasitâ— to his Braggadosiâ— Master that he Hostium legiones difflavit spiritu quasi ventus folia that he had blown away legions of enemies with a blast as the wind doth leaves It may be for all this your boasting you may have your hands full of one ere we have done as the Braggadosia Dares in the Poet had of aged Eutellus who upon encounter with that aged Worthy notwithstanding his insolent boast and challenge was faine to yeild him up the Bucklers upon Aeneas timely advice who saw it like else to go ill with him saying Nonne alias vires conversaque numina sentis Cede Deo Do'st thou not feale a strength above thine own And God against thee Vnto God sit down But leaving further to meddle with your Preface I passe to your Animadversions where you tell me that my Epistle comes galloping in c. Whereto I say That I was never noted among my neigbours for a Galloper but one that usually rode a sober pace The more unlikely is it that I should turne Galloper in my age or that my Epistle should come galloping in and that upon a wooden Horse who could not sure be very free of motion but as he was drawne by others strength But howsoever thus you jâ—â—re at this not wooden story as you scoff but a pleasant Poeticall fiction yet the application of it to your opinion and practise about an Universall toleration in Religion doth so fully meet with you therein that it makes you kick and lash like a Jade nettled in the breech It is a vile and lewd perverting of my words meaning to say as you doe that liberty granted to tender consciences in Religion is by me compared to this Trojan Horse For I speak plainly of an Universall toleration of all wayes and consciences in Religion and that not as established and owned by the State as some did calumniate me For I knew and know that there was an Act made against Ranterisme that they had declared themselves against Arrians in condemning Mr. Fry his book and against Socinians in ordering the Cracovian Catechisme to be burnt for which their zeal for Christ and his Truth I blesse the Lord and wish that from all Gods people they may have their deserved honour but I mentioned it onely as a thing pleaded for taken up by the head-strong practise of too many which is sadly evident to the World And is there no difference between such a vast toleration and a just liberty granted unto tender consciences If men will be blasphemouâ—Mahumetans execrable Arrians and Socinians idolatrous Papists grosse Arminians wretched Soule-Mortalists fantastick Seekers c. Are these to be tolerated as men of tender consciences in Religion Such onely have been counted men of tender consciences in Religion whose mistakes have been in matters indifferent or at least in points not fundamentall of an inferiour allay carrying themselves in an humble and peaceable way and not strugling to make parties and rents in the Church with whom much patience is to had and to whom due liberty is to be granted But surely such as erre in matters fundamentall or next to the foundation and pertinaciously persist therein after due paines taken with them to informe them in the truth and convince them of their errour yea and also openly professe and spread them abroad to seduce others are far from men of tender consciences unlesse Drunkards Adulterers Railers c. be so also with whom Hereticks are coupled Gal. 5. 20. Tender Consciences and true Grace may meet in one subject and none indeed are truly of tender Conscience but such as are truly Gracious But what spark of saving Grace can be in such whose mindes and consciences are possessed and corrupted with damnable errors and heresies as Peter calls them It is but censorious ignorance which you manifest in taxing me for the use of this Poeticall fiction of the Trojan Horse nor is it utterly unsuitable to the majesty of Divinity though in this my Epistle I treat of no speciall point of Divinity especialâ—y in controversall writings to make use of Poeticall fictions or Poetry when as the Apostle in his preaching and writing did think the speeches of Heathen Poets suitable enough to his most serious Dâ—vinity as
cadunt subit â per mutua vulnera fratres For the scandall of Ribaldry cast in my teeth it is true that that wanton Poet was faine to excuse his looser Verses elsewhere used for which he was justly blamed with these words Lasciva est nobis pagina vita proba Our writing loose and wanton is My life is honest for all this But for my part I have not in all my dayes which are not a few been upbraided with Ribaldry in speech or writing untill now by you And what is the ground of this foule crime a Distâ—ck which I borrowed out of Ovid in which as he elegantly and as far from Scurrility and Ribaldry as you are from Modesty in so charging them describes the flocking of the Thehans after the Orgia as they were called the worship of Bacchus newly brought amongst them so I by the same set out the rambling of sundry amongst us after your new-set-up way and course of Religion Both which courses as in this flocking of people after them they doe agree pretty well so you may know it is far from my intent for matter to compare the worship you use wherein is some exercise of the Word and prayer to God well intended though the manner and end in the way of Separation and other wayes cannot be justified with the profane and impious Orgia of Bacchus But for the Verses Latine or English let the chastest Susanna read them and I dare say neither her chafte eare shall heare nor eye espy any tittle that hath the leâ—st shew of Râ—baldry And unlesse you can shew plainly in what words this Râ—baldry lyes with which you defame me you doe but proclaime your selfe a foule-mouth'd rayler to all understanding men As for the free doal you make among your hearâ—rs of what you have freely received if they understood themselves they have little cause to thank you for it who for bread cast stones amongst them that is intricate matters which they cannot bite or understand or for wheat give them chaff that is light and unprofitable stuff to feed upon And if you mention this your doale to blame the Ministers which receive and requâ—re due maintenance for their labour I trust you know and will yeild to it that Christ hath ordained that they which preach the Gospel should live of the Gospel And if your free receiving your gifts binde you to a free giving why doâ— you not as freely spend and bestow your tempocall meanes upon your hearers and followers which I hope you will acknowledge to be as freely given you as your spirituall gifts I desire not to derogate from the pretiousnesse of your Saints if so they be Nor can you with all your painted language excusethem or your self from that instability I charge on them If Paul justly charge the Galatians with this inconstancy that once they did reverence him as an Angel of God yea as Christ Jesus himselfe but afterward upon their giving eare to false Apostles who turned them to another Gospel did slight him yea counted him as an enemy how can you and many of your company free your selves from the like blame who not many yeares since acknowledged our Ministers the true Ministers of Christ heard them gladly followed them earnestly confessed the spirituall good you received by them but now not onely for sake them and I doubt against your consciences disclaime the comfort and conversion wrought in you by their Ministry but load them with the foulest reproaches you can as calling them Priests of Baal and Antichristian c. What in me is invective language gaule vinegar and cruell gaule of Aspes as all these you fiâ—de in Ovids harmlesse Verses had been in you as you speak in your paper to me but an abstersive to cleare up my dimme eye sight But whatsoever fault be in my language of which let the Reader judge truly it must lye upon my selfe alone and not be charged upon any other who had no hand in it But it is as far from any of these bitter things as from Scurrility or Ribaldry some salt perhaps there is in them with which your galled back cannot endure the rubbing We in our way challenge no Throne or Kingdome to our selves as you scoffe Our desire and endeavour is onely to set up the Kingdome of Jesus Christ which while you seek to darken by your foule Errors and Schismaticall courses we cannot but make it matter of sadnesse and grief unto our hearts And for your matching us which is your constant course with Antichristians and charging us with blaspheming God with them let all Christians take notice of your Spirit and the Lord rebuke you for it There is no gault no vinegar nor venome of Aspes in such language because your Concerning your passage of outward Jerusalem figured by Hagar with its application it doth no more concerne ut than all others who maintaine stated Churches and oppose you as well as we doe in this your new way of meere separasion 2. To answer more particularly there are Externalities of divers sorts 1. Such as are meerely legall and are by Christ abolished It was the Jewes of that outward Jerusalem stâ—ff standing on these in Paul's dayes and that as still to be continued and as necessary to Salvation that made them such enemies to those that walked in a free Gospel-walk free not I ween as you seem to intimate from all externalities but from those legall ones and as urged by the false Apostlâ—s 2. Such as are grosly Idolatrous and Superstitious as most among the Papists 3. Such as are meerely humane and of mans invention And it is so commonly that such as stand rigidly on those exteâ—nalities prove enemies to such as desire to walk in a Gospel liberty 4 There are externalities that are of Divine Institution as constitution of visible Churches officiall Ministry Sacraments to be duly administred Church-censures upon which to stand rigidly is no fault noâ— any counterfeit holinesse It is onely to stand upon Christ his order and ordinances And the Primitive Christians walked not in any freedome from these but in a willing subjection to them And if you now or any other in your course of separation shake off these Externalities as you terme them of Christs Institution they are not children of a Christian but of a carnall and licentious liberty and their â—ime at Spirituality is meerely counterfeiâ— and deceitfull For the outward Court rejected Revel. 11. 2. it is not as you would have it understood the ouâ—ward state of visible Churches among Protestants but the visible and outward state of the Romish Church as hereafter shall be more fully cleared which is indeed a Mother that doth enslave her Children Now toward the end somewhat you have a mind to say about your first Letter where first for the report given out about your Letter and my not coming to conference with you I have given some answer in the beginning of my Reply The other matters
authority of the Magistrate such ignorant or weak persons are not rashly or of their owne heads to withdraw their obedience by refusing to conforme to the dutyes enjoyned but they are first in all modest and humble manner and that speedily to propound their doubts and reasons of their refusall and to desire satisfaction therein from such as are in authority 2. If on the other side the foresaid perswasion doe proceed from an obstinate conscience as those that have had the meanes of teaching and have been sufficiently convinced of the lawfulnesse of the things enjoyned by authority of the Magistrate and yet doe obstinately persist in refusing to doe them then the Magistrate compelling them to outward conformity in doing the dutyes enjoyned doth not compell them to sin but useth the meanes to reforme sin in them by punishing them for their obstinacy thereby to reclaime them from it and from their contempt and neglect of Gods ordinances Now this the Magistrate may and ought to doe For Rom. 13. it is said He beareth not the sword in vaine and is therewith to punish evil doers but surely they are evil doers who do wilfully even against the light of their Conscienceâ— refuse to be conformable in such dutyes of Relâ—gion and Gods worship as are enjoyned by the Magistrate These are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} selfe-condemned persons Titus 3. 11. The Magistrate in this case doth not cause such to sin Nisi per accidens vide Pet. Mart. loc. com clas. 2. c. 2. Obj. Faith and Religion are not to be forced but to be freely and voluntarily taken up and embraced according to that of Tertullian ad Scap. cap. 2. Nec religionis est cogere religionem quae sponte suscipi debet non vi It is not according to Religion to compell men to Religion which ought freely to be taken up and not per force And that of Lactant. Institut lib. 5. cap. 20. Religio cogi non potest verbis potius quam verberibus res agenda est Religion cannot be forced the matter is to be effected by words rather than by stripes To such purpose Amb. lib. 5. Ep. 30. Answ. To compell men to conformity in outward exâ—rcises of Relâ—gion and of Gods worship is not to force them to believe or embrace Religion but onely to compell them to the externall use of Gods Ordinances which are the meanes to work Faith and Religion in them and to move them in time if it be possible voluntarily to believe and embrace true Religion 2. As for those places of Tertullian Ambrose and Lactantius That Compulsion that they speak of is of Christians toward Heathen or of Heathen toward Christians as may plainly appeare by perusing the places and not of the Christian Magistrates compelling of Christians under his Dominion to the outward exercise of Religion and Gods worship established It is one thing for the Heathen Emperours or their Deputies to compell Christians to embrace Paganism or for Christian Magistrates to compell the â—eathen who have been brought up in Paganism and never had yet the meanes to instruct them in Christian Religion to believe and embrace Christianity before they have had sufficient instruction therein And another thing for Christian Magistrates to urge and compell such subjects â—t have been brought up and instrucâ—ed in the Christian Religion to outward conformity in the publick worship of God established by lawfull Authority Obj. This is the way to make men Hypocrites when they are compelled to the outward worship of God wanting in the meane time inward Piety Answ. The scope of the Christian Magistrate in using such compulsion is not to make men Hypocrites but by this meanes to move them to doe that afterward willingly which for the present they doe by compuâ—sion as Austin saith of the Christianâ— in Hippâ— where he was Bishop That they at first taking part with Donatus and his Fâ—ction were after moved by the severe Lawes of Christian Emperours reigning in those times against the Donâ—tists to forsake Donatus and his followers and to embrace the Catholique Doctrine of the Church and so in other cities also Seâ—Aug Tom. 2. Epist. 48. where he doth at large â—andle this question touching the Mâ—gistrates power in punishing Hereticks Of which Epistle of Austin Zanchy sayes that it is Insigniâ— epistola sed prolixa a notable Epâ—stle but very long See also the same Austin Tom. 7. Operum contra epistolas Petiliâ—â—i Donatista lib. 2. câ—p 28. c. 84. and also in his 50 Epistle in which places he treats of this question touching the Magistrates power in punishing Hereticks In the former of those places whereas Pâ—tilian complainâ— of the Emperours forcing the Donatists to the Catholick Faith by persecution Austin makes this answer to him Non persequimuâ— vos nisi quemadmodum veritas persequitur falsitatem c. We persecute you no otherwise but as Truth doth persecutâ— Falsehood And againe whereas Petilian boasted that the Donatists did not compell any to the Faith Austin answers thus Ad fidem quidem nullus est cogâ—ndus invitus sed perseveritateÌ„ imoâ—er misericâ—rdiam Dei tribulationum flagellis solet perâ—idia castigari Num quid quia morâ—s optimi libertate voluntatis â—liguntuâ— idâ—o mores pessiâ—i non legis integritate puniuntur Sâ—d tamen maâ—e vivendi ultrix disciplina prâ—postera est nisi quum prâ—cedens belle vivendâ— doctrina contemnitur that is No man truly is to be compelled to the Faith against his will but through the severity yea through the mercy of God perfidiousnesse is wont to be chastized with the scourge of tribulation What I pray because good manners are chosen by a free good-will shall not therefore bad manners be punished by sound and wholsome lawes Notwithstanding that Discipline which is the revenger of evill living is preposterous unless when the precedent instruction of well-living is despised To which may be added that of Austin contra epist. Gaudentii Donatistae lib. 2. cap. 17. Quod vobis Donatistis videtur invites ad veritatem non esse cogendâ—s erratis nesâ—ientes scripturâ—â— virtutem Dâ—i qui eos volentes facit dum coguntur inviti Whereas it seems to you Donatists that none are to be compelled to the truth against their will you erre not knowing the Scriptures nor the power of God who maketh men willing while they be enforced against their will Zanchy in 2 praeceptum cap. 15. de imaginibus Thes. 4. handles this question where thus he expresseth the sum of what he holds concerning it Augustini sententiam sequor Piuâ— magistratum posse pro authoritate sibi a Deo traditâ— verâ— etiam si viderit se posse suâ authoritate ad ecclesiâ— adificationem uti ex officio debere subditos suos a malo ad bonum a superstitionibus ad verum cultum cogere tempore tamen commodo â—edo ad â—inem consequendum utili prudenter observato that iâ— I follow the
sentence of Austin That the godly Magistrate may according to that authority given him of God and truly also if he shall see that he can use his authority to the edification of the Church that he ought out of duty to compell his Subjects from Evill to Good and from Superstitions to Gods true Worship notwithstanding wisely observing a convenient time and such a manner as shall be profitable to obtaine his end This Assertion he farther explaines and proves more at large In one case he holds that the Magistrate is to forbeaâ—e this coaction at least for a time viz. Si apertè viderit res talâ— esse loco ut si sua siâ—â—â— pliâ—iter velit uti authoritate â—mninâ— casura sint omnia in pejus in totius ecclesiâ— eversionâ—m supersedendum fuerit atque in aliud tempuâ— dâ—fferendum negotium c. Tuâ—c certe reâ—inere debet gladium in vaginâ curandum est ut gladio duntaxat Spiritus quod est verbum Dei â—ollantuâ— ex animis errores c. Pertinet huc Augustini coâ—silium de supersedendâ excommunications in Africa adversus â—bâ—iosâ—s qui cum omnes fere tales essent excommunicaâ—i â—â—â— potexant nisi tota â—cclesia dissiparetur Then Zanchy addes Sunt tamen quaedam mala tam gravia ut graviora contingere non possint ut publicae blasphemiae in Filium Dâ—i publicae Idololatriae c. Ad haec certe connivere nullo modo potest aut debit pius magistratus â—tiamsi ruat mundus That is If he plainly see things to be in such a condition as if he should absolutely use his authority that all things certainly would become worse and turn to the overthrow of the whole Church there must be a forbearing and the businesse is to be deferred unto another time Then surely he ought to keep his sword in the scâ—bbard and to tâ—ke care that errors should be removed out of mens minds onely by the sword of the Spiriâ— which is the Word of God Hâ—therto appertaineth Austin's counsel about the forbearing of excommunication in Africa against Drunkards who when almost all were so could not â—e excommunicated unlesse the whole Church were dissipated Notwithstanding some evils are so hainous that worse cannot happen as publique blasphemies against the Son of God publick Idolatâ—y c. Certainly the godly Magistrate by no meanes can or ought to conâ—ive at these evils although the whole world should fall on his head Bucan lee com 49. quest 33. An Magistratus debet cogerâ— quenquam ad credendum Resp. Non potest indore fidem aut cogere mentem sed cogere locomotivam ut audiat veram doctrinam media quibus exitatur fides promovere debet c. Quest Whether the Magistrate ought to compell any man to believe Answ. He cannot put faith into any nor constraine the minde but he can force the loco-motive faculty that a man may heâ—r true Doctrine and he ought to promote all meanes by which Faith is excited and stirred up Alsted cas. conscient cap. 17. cas. 8. Princeps tutâ conscientiâ potest in ditione sua permittere liberam religionem non quidem it a ut ampune quisque colat Deum arbitratis suo sed ut bonum autonomiae sive libertas conscientiae concedatur iis qui in fundamento salutis conveniunt non nisi circa ritus leviores quasdam questiones in negotio religionis dissident Sane si potest hâ—c efficere citra pacis publicae perturbationem ut omnes singuli subditi eandem religionis formulam amplexentur utique nihildebet facere reliquum ad summam diligentiam hoc ut obtineat verum quia saepenum eroquè unitatem religionis in rempub introducere conantur funditus evertune rempublicam unitatem civilem scindunt non temere princeps hic quicquam audebit A Prince may with a safe conscience permit Religion to be free in his Dominion not so indeed that every man without punishment may worship God according to his pleasure but that the benefit of Autonomy or liberty of Conscience or a Self-law may be granted unto them which agree in the foundation of Salvation and differ not in the businesse of Religion but about some rites and certaine lighter questions certainly if he could effect it conveniently without the disturbance of the publick Peace that all and every one of his Subjects should embrace the same form of Religion truly he ought to leave nothing unaslayed unto his utmost diligence that he might obtain it But because often-times they that endeavour to bring into the Common-wealth the unity of Religion do utterly overthrow the civil Unity A Prince will not rashly dare to atttempt any thing in this matter But Bâ—za is more strict in this matter whose words in his Book de puniendis haereticis are thes pag. 143. Magistratûs officium est vel externae pacis jactuâ—â si aliter non potest verum Dei cultum in suâ ditione redimere It is the duty of the Magistrate if it cannot otherwise be done to purchase in his Dâ—mâ—nion the true worship of God even with the losse of outward peace Wolfangus Capito in a Book written by him de jure magistratûs in religione hath these words as they are cited by Beza in his Treatise de Haereticis à Magistratu puniendis p. 149. Pius princeps populum pro virili ad verbum Dei audiendum ad hoc ut vitâ moribus illud exprimat adiget severâ authoritate hoc est anim adversione legitimâ A godly Prince will according to his power enforce his people to hear the Word of God and to this also that they expresse the same in life and manners with severe authority that is by lawfull punishment Mr. Perkins in his Treatise of Callings Tom. 1. operum pag. 741. writeth thus That the duty of Magistrates wherein they do commonly faile is this that they use not the Sword for this end to urge men to the keeping of the Commandements of the first Table to a practise of pure Religion and to the keeping of the Sabbath day This is the duty of the Magistrate who bâ—ares the sword especially for the good of menâ— soules See also Dr. Cudworth's Commentary upon Gal. cap. 6. printed with Mr. Perkins Comment on the five first chapters of that Epistle as a Supplement to it where upon the 12 versâ— of that 6 chapter this question is propounded and answered Magistratus legum severitate retineâ—it populum in ordine quâ—ad auditum verbi orationis communicationem sacrificium laudiâ— Sacramâ—ntorum celebrationâ—m incunctanter ac religiâ—â—â— frequentet vigore legum virgâ disciplinâ— animadvertet in mores subditâ—rum â—mnium coâ—â—câ—bitqâ—e non solum adulteria scortationes â—brietatâ—m furta quod Ethnici Magistratus faciunt sed impiâ—tatâ—m blasphemiam hâ—reses sacrilegiae Ecclesia contemptum ac desertionem Muâ—culus loc. com de Migistratu pag.