LIBERTY OF CONSCIENCE OR THE Sole means to obtaine Peace and Truth Not onely reconciling His MAJESTY with His Subjects but all Christian States and Princes to one another with the freest passage for the GOSPEL Very seasonable and necessary in these distracted times when most men are weary of War and cannot finde the way to Peace Printed in the Yeare 1643. To every Christian Reader that seeks Truth as well as Peace Beloved in Christ Jesus LEt not the seeming noveltie of opinions deter thee from searching out the Truth and be assured that Gods people as well as worldlings have their times to fish in troubled waters wherefore before thou proceed on with this Discourse promise me I beseech thee to read it out and if thou then repent thee of thy paines let me but know so much and I shall willingly take upon me a double penance for thy satisfaction and amends I am not ignorant that the lawfulnesse of newtrality is much controverted both in policie and conscience but men of moderation which endeavour to qualifie or decline the precipice of extreams ought not to be accounted newtralls or luke-warme Such then as I presume will no more be of opinion that all on the Kings side are Papists or Popishly affected then that all on the Parliaments are Brownists Anabaptists or thereunto inclined nor all that are at Oxford enemies of God and godly men or all at London to take up Arms only for good of either but that there are on both sides great numbers though not equall which wish sincerely and mean well not withstanding there may have been many weaknesses infirmities errours expressed by them for the presence and influence of both the Armies I conceive but much alike conducing to make the people really good or bad though they must outwardly comply with both so long as they are neare them and have any thing to lose and do not yet perceive but that such Members of the Lords and Commons House are much the same notwithstanding their passing to and fro between London and Oxford But the London Pamphlets querie whether Papists are likely to settle the Protestant Religion And Aulicus seeming no lesse scrupulous askes whether Brownists or Anabaptists will But if a third should resolve them both and say that the Protestant Religion hath not been in England these eighty years he might run the hazard to be thought a libeller and yet it may chance be found so if we examine what it is whence it came whether it be not confined amongst the Lutherans and how much we differ from it though we still retain the name But what matters it whether we be called Protestants or otherwise or is truth and propriety the worse because 〈◊〉 endeavour or attaine them by the helpe of Papists and of Brownists 〈◊〉 not Papists and Brownists as lawfully serve their King and Countrey 〈◊〉 thundering legions of Primitive Christians did the 〈◊〉 〈◊〉 The King saies he took up defensive Arms and both Houses of 〈◊〉 a verre that they did so The Parliament party fear that if 〈◊〉 〈◊〉 â—hough his Majesty himselfe be not Popishly affected the Bishop 〈…〉 be 〈…〉 by their jurisdiction suppresse all such as did 〈◊〉 both to 〈◊〉 discipline and doctrine On the other side the Kings party is in as great a fear that if the Parliaments side should get the upper hand though they do not establish 〈◊〉 or Anabaptisme yet they would settle a Presbytery which may as much a bridge them the Liberty of Conscience as they themselves have been a bridged under Episcopacie heretofore in which respect each party for the present pretends to grant such a liberty as shall be sutable and complying with tender consciences but neither dare yeeld unto or trust the other In such a case as this is there no remedy Hath God left us quite destitute of meanes to stop so great a gap to prevent the totall ruine and desolation of three Nations not without the greatest scandall and offence which ever befell the Reformed Protestant Religion The feare is equall and extream on both sides though either of them is like enough to say the others fear is but imaginary yet both of them since they say so and cannot be disproved are to be treated and proceeded with alike To this the King addes and saies that besides sundry demonstrations of His grace and favour I have granted a perpetuall Parliament and if ever that should have an end they have still a trieniall Parliament to perpetuity which of themselves only transcend all the grants that ever my Predecessours made unto their Subjects and notwithstanding all this they attempt my life and take away my Revenues Royalty and Religion too if it were possible On the contrary the two Houses of Parliament in their severall Remonstrances have informed his Majesty how through predominancie of evill counsellours the Subjects liberties have had severall great breaches made upon them innovations of Doctrine and Discipline in their Religion and they are really and totally possessed that by the same and such like evill counsellours which are likely to succeed their whole priviledges and propriety will be forced from them and the profession of the true Protestant Religion utterly abolished assuring his Majesty notwithstanding that if he will be pleased to returne unto his great Councell cause delinquents to be brought to triall and settle the Militia of the Kingdome in such persons as both Houses may confide in there shall be no failing on their parts to make him a glorious Prince beloved at home feared abroad and enlarge his Revenues beyond all his Predecessours but not finding how to qualifie the diffidence which each hath of the other both sides have strengthned themselves brought severall Armies into the field fought some pitcht battells and had so many skirmishes and encounters as besides the firing of whole Townes deflouring of Virgins committing rapes rapines and a thousand other villanies hath been the death perhaps of above a hundred thousand soules in England only then which what could possibly befall more offensive unto God or damageable to the State Surely both parties should be desirous of composing such a difference which in so high a nature and degree is totally destructive unto both But alas the jealousies are such that neither dare well offer or entertain a Treaty lest the other should make advantage of it yet a King cannot be said to deal too great a measure of love unto his people nor subjects to out-doe their duty unto their King nor the sword be said or thought properly or justly to have a capacity and power of settling true Religion 〈◊〉 〈◊〉 of all ranks and conditions whatsoever more glorifie the King of Kings then in renouncing all earthly interests and advantages rather then his great Name should be evill spoken of or the bloud of his dearest Saints to be spilt upon the ground and yet we cannot possibly imagine without the greatest scandall of our owne charity and offence
much as possible to withstand and hinder such a separation for instead of preaching unto the true Beleevers according unto St. Pauls doctrine that they should separate themselves and not communicate with notorious sinners we quite contrary turne our speech and power too towards Papists Blasphemers Traitors and the mixt multitude in generall forcing them and the true Beleevers to assemble and communicate together to have one Faith one Baptisme one Church and whether it may involve us in one doome I leave to others to determine and at present only advertise that from hence arises a double inconvenience one to our selves by communicating with Atheists Papists Traitors Blasphemers and Reprobates of all sorts from whom we are commanded by St. Pauls Epistle to Timothy 2. Tim. 3. 5. to turne away whilest we notwithstanding force them whether they will or no to joyne with us in the most sacred Ordinances of God the other inconvenience is to those that are so forced by making of them hypocrites and time servers so much worse then they were before or as our Saviour saith Matth. 23. 15. Two times more the children of the divell when perhaps what they would have done of their owne good will though erronious might have been in part excused by ignorance and a good intention as St. Paul did when he persecuted the Church of God 1 Tim. 1. 13. and so far are we from building up the mysticall body of Christ by compelling the personall presence of Papists and such like at our spirituall exercises that it only hardens them so much more and alienates their mindes so much futher from being wrought upon by such arguments as are alledged from reason or from Scripture In a Sermon preached before the House of Commons the 27. of December 1643. I finde these words It feareth me that a great part of Mr. Alexander Hendersons Serpag 18. the people of this land are still fond of a formall service and a proud Prelacie and yet the Covenant which apparently professes a finall extirpation of them both had found such acceptance that I beleeve there is scarce one man in a hundred throughout all London but hath subscribed to it however I am fully of the same opinion and verily conceive that from the carriage and effect of this businesse only it may cleerly be observed how easily multitudes of men will permit shipwracke to be made of their soules and consequently how incongruous and dangerous a way of proceeding it is to joyne profit or preferment hopes or feares threats or force to worke upon the conscience for although the Covenant hath passed thus currantly I finde notwithstanding by discourse that the greatest part of people are little weaned from the present Service Booke and wish better to Episcopacie a little reformed I meane the rigour of it only with some small superfluities of the Lordlinesse and that it should still remain Diocesan rather then Presbyteriall or any other Church government whatsoever but for such as hold with independencie how their stomacks can throughly digest the Covenant I cannot any wayes imagine I know that much is said and done in many places in behalfe of uniformity a Nationall Church and Covenant which things indeed carry a great shew of wisdome in wil-worship as the Apostle saith Col. 3. 23. were it not that our Saviour told us That in vaine they worship him teaching for doctrines the commandements of men Matth. 15. 9. But wherefore such labouring in vaine and striving against the streame to obtaine a superficies and false lustre of a Nationall Church Doe we thinke that Gods salvation is also Nationall Surely if the seven thousand which never bowed knee to Baal had been in a body Eliah 1 King 19. 18. would have knowne them better we see indeed that they have all the face or shew of Mahumetans in Turkie Papists in Spaine and Lutherans in Germany but this is the worke of man and not of God and though the power of flesh is such to keep the purity and saving knowledge of the Gospel from them they will be sure enough to rise up in judgement and with their uncircumcised hearts and law of nature Rom. 2. 2â— condemne the tyranny of those that kept it from them And they allege also the great reformations wrought by Ataxerxes Ezra 7. 23. and other good Kings under the the Law who said Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven and many still crie out aloud upon a reformation of Religion or building up the mysticall Temple under the Gospel after the same manner by fire and sword never remembring that there was expresse order and direction from God himselfe concerning every thing Exod. 25. 40. 26. 30. Heb. 8. 5. Exod. 27. 19. about the first Temple not a pin excepted whereas many of latter times out of greater eagernesse to have the worke done then care and consideration to the well doing have put their owne commandment afoot instead of Gods requiring judgement to be executed speedily upon them that disobeyed whether it were to death or to banishment to confiscation of goods or imprisonment with as much confidence as though the Prophet Ezra had purposely recorded it not so much that God Cap. 7. 26. might be glorified in Artaxerxes great carefulnesse and just commands for beautifying of his Temple as to countenance their owne wil-worship and inventrons But did God ever say to any Christian people as he did to Abraham Gen. 17. 8. I will give unto thee and thy seed thy neighbours Country whose inhabitants were without the Covenant of workes for an everlasting possession How much lesse does God give thee the confiscation of thy brothers estate whom thou wilt perhaps acknowledge to be within and canst not possibly prove to be without the covenant of Grace because he differs from thee in opinion or some cases of conscience only Did God ever say to Christians as he did to Abraham v. 14. The uncircumcised man-childe shall be cut off from his people If Christians have any command equivolent hereunto why is it not impartially put in execution If they have not who shall answer for such as have beene persecuted or put to death without it But as whatsoever God hath commanded should be punctually done so what God hath not commanded ought not to be done the adding to in Deuteronomy Deut. 12. 32. and Johns Revelation Rev. 22. 18. is as much forbidden as the taking from it and Salomon sayes Prov. 30 6. Adde thou not unto the words of God lest he reprove thee and thou be found liar I am confident it cannot be denied but that the endeavouring and practice of coercive power to sway the conscience in any kinde is for the most part either expressively or by undeniable consequence quite contrary to the principall intention and letter throughout the whole Scripture in which respect if there were some few texts or passages which
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
unto the weaker brethren but that some of them have already dyed on either side God of his infinite mercy direct them both that neither of them come short or be found guilty in either Another of the London queries is Whether if Religion and the Stat ebe in imminent danger of an Oxford party both Houses of Parliament and so great a portion as adheres unto them may not defend themselves by Armes and since Aulicus seems to be as much afraid that both Religion Laws and Priviledges of Parliament are equally endangered by the London Apprentices and those that went to Westminster some will thinke it best to answer both in one and say necessity hath no law it is above all law and though there be neither Act of Parliament Ordinance of both Houses or so much as a bare order of either necessity will notwithstanding sufficiently warrant instruct the people as certainly and lawfully though not so readily to defend themselves from ruine and destruction grant then that the danger be imminent the necessity is implied therein and all the rest will follow This is a truth though such a one as must be justly ballanced and tenderly made use of it is no doctrine of libertinisme though libertines should abuse it and for a curbe to such as would flie out on either side If all fortifications throughout the Kingdome were once demolished it would be to little purpose for a King to require more of the Subjects then the Laws permit and they had willingnesse to performe or for the representatives to engage the Kingdome farther then they that chose them shall unanimously approve thereof And since the strength and power is naturally in the people as God doubtlesse allowes thereof that they might have a possibility to shelter themselves against the extremities of tyranny in what government soever so will none truly conscientious easily take occasion hereby to deny subjection to the Powers It is not sufficient to say there is imminent danger and necessity both God and man must see it is so and unlesse we be both wise conscientious in the mangage of it standers by and others the Saints of all neighbouring States and Nations will judge otherwise thereof hereafter what ever we our selves declare therein at present what would the King or Parliament gaine thereby if either of them did prevaile by sword in such case the conquered party must be still kept under by a martiall law and power which would so long continue grievous to them both untill the whole Kingdome be weary of it and joyntly agree to cast the yoke from off them so that unlesse the conditions be free just and equall in apprehension of them both Prerogative continued unto the King Priviledges to both Houses of Parliament and Liberties unto the Subject we cannot expect a during peace much lesse a Reformation of what is amisse either in Civill or Ecclesiasticall affaires nor Gods blessing upon any of them Having thus heard what is alledged and tryed and prepared our consciences on both sides let us thinke upon a Treaty and rather then be without it the wars may still be prosecuted as if there were no Treaty And because it may seem that the King and Parliament doe not confide in one another I wish with all meeknesse and submission that they may both consider whether it is not necessary that some such middle way be thought on as neither of them remaine at the meer power and mercy of the other and yet it would not be good to divide the Kingdom again into a Heptarchie or more or fewer portions but if it should be thought fitting towards the compassing a speedier disbanding of the Souldiers and demolishing all Inland works whereby the Countrey is not only plundered of what they have at present but absolutely discouraged to till the ground and nourish cattell lest both stocke and fruit be taken from them afterwards that in this interim only each of them may have a rationall security and safeguard against the others attempt whilest the bloud which hath been so long boyling be growne cold againe and every one of us better fitted and disposed to imbrace each other more cordially that in such case and for such purpose only certaine garrisons for a short time may still remaine in some of the Sea-Ports as both King and Parliament shall approve of For more facilitating of so good a worke give me leave to premise these few things 1. That the King being but one cannot possibly overmatch the Subjects unlesse they will themselves and therefore the Houses of Parliament may with lesse danger treat him more like a King 2. The King being sole disposer of his owne may better resolve to forgoe the present enjoyment of some small part there of a while when He shall finde that God will trie Him in calling for it to purchase His owne peace and three Kingdomes welfare which both Houses cannot comply in unlesse the major part be willing 3. Though the generall good of all his Subjects ought rather to oversway a King then all his owne interests in the Kingdome yet since it is more barsh to Royall flesh and bloud borne to rule and governe others to renounce their owne just rights much more to deliver up unto the adverse party all such as have adhered to Him so may the Parliament expresse much Noblenesse and Wisdome in being tender of pressing Him with so great a tryall 4. That though either side conceive the Propositions which shall be made unequall and little hopes of bettering them for the present yet I presume the difference will not be so great but both of them may expect security therein at time of need and in case either side should take advantage and break out again a good cause and conscience with a lesse Army may more hopefully expect assistance from God to overcome a greater 5. If Armes being laid downe on both sides the King through importunity of evill counsellours should refuse to passe any other Acts for redresse of sundry grievances which the Subjects yet lye under both Houses have the same liberty to withold their consent in such other Acts as were for the Kings advantage and I humbly propound whether it may not appeare upon enquiry that concerning civill interests the Subjects for the present stand in lesse need of new Acts to be passed in their favour then the King does of Subsidies His Majesty being no little indebted His charge so much encreased and His revenue lessened 6. If evill Counsellers or Courtiers should returne againe to innovate either in Church or State they cannot have the boldnesse or power to worke such mischiese but a trieniall Parliament will easily be able to make them weary of it And lastly That it cannot be for the good of King and People that the three estates in Parliament though Armes were quite laid downe should stand severely upon the priviledge of their negative respective voyces but necessarily must comply with one another to
at present throughout the world but since Princes became Christians it may have been observed how Christendome a spot of ground only hath continually been the Cock-pit all the world besides but as a breathing place however we ought not for this cause to be forward in justifying Wars the more but rather make search and strict enquiry whence it comes to passe that Christians are so plunged therein since they of all other people can justifie it least I know there may be a just-War but what I am now to say is meant only against that which is unjust and so desire it may be understood whereof I doe the more presume because no Warre but hath much evill as the effect thereof and however for such as do begin a War we may charitably conceive of both sides that they apprehend it to be lawfull yet if we examine standers by and heare what all that are not interessed doe judge thereof we shall finde them generally condemning both sides though one perhaps in a greater measure than another St. Paul sayes that covetousnesse is the root of all evill and Warre 1 Tim. 6. 10. which is the greatest of those evills questionlesse was never yet without a coveting however because that neither coveting nor such other motives as are the reall and originall causes of taking up of Armes have not for the most part beene found or thought sufficient to prevaile or beare sway enough with all such as are to be required to contribute largely for the maintenance thereof I say it may most commonly be observed that whatsoever were the reall though more secret ground of War Religion was still pretended to be the principall or at least endeavoured to be made seem so far forth hazarded and engaged in the quarrell that no man might adventure to call in question the lawfulnesse thereof or seem backward in supplying without palpable scandall and suspition of luke-warmnesse in Religion I need not bring examples for proofe hereof every mans own acquaintance in Histories will furnish himselfe abundantly But in regard that Religion though perhaps it seldome was the primary and sole cause of making War in that I thinke few have been so conscientious yet such as some Casuists conceive were but a misgrounded conscience in respect of an offensive War hath notwithstanding been and still is the most powerfull meanes and stratagem to countenance and continue it whereby that which ought to be most deare and sacred becomes a pander to satisfie our lusts the consideration whereof the shedding so much Christian bloud the obstructing of the Gospels propagation the miserable devastation of whole Countries with infinite perpetrating and multiplication of most enormous and execrable villanies have moved me to consider with my selfe which way Religion might be vindicated and redeemed from this abuse the grand meanes of fomenting Wars discovered the main jealousies prevented which Princes pretend to have of one another or King and people amongst themselves towards accommodation of the present Wars and cutting off occasion from such as otherwise might spring up againe hereafter Whether Religion have been the reall cause of so much War in Christendome or so pretended only makes all one to what I have in hand which is to prove in this Discourse by Gods assistance how a man ought not to be persecuted for conscience sake as will appeare by the inconsistencie thereof with sundry Scriptures following which being once concluded on and put in practice will make an open way for the free passage of the Gospel quite cut off the greatest jealousies and feares which perplex the mindes of Princes States and People when they suppose or but alleadge an endangering of their Religion and consequently the likeliest course of reducing all Christian Countries to peace amongst themselves and friendly intercourse with * one another St. Paul saith You are bought with a price be ye not the servants of 1 Cor 7. 22 23 24. men this must be meant for matters of this world or else of that which is to come about subjection of the body in civill affaires or subjection of the soule in spirituall but it cannot be understood for matters of the body or of this world because it would then contradict other places of Scripture which command all to be subject Rom. 13. 1. 1 Pet. 2 13. Eph. 5 22. and 65. 1 Pet. 2. 8. Col. 3. 22. unto higher Powers servants to their masters wives to their husbands and the like in which respect as also from the coherence with the words aforegoing it appeares necessarily to be understood that we must not be subject concerning our Religion matters of conscience or touching the soule to be of this or that Religion because we are commanded by King or State for though it be the true Religion which we professe yet if we were forced to it it will doe us little good nor be ever a whit available for God accepts only of willing service such as we performe of our owne free election not by compulsion Neither is the objection good that though men be forced into Object the true Religion at first without any liking of their owne yet afterwards it falls out that such approve of it and will not bee brought to change nor alter which must needs be acceptable to God For first the compelling of a man to any thing against his Answ owne conscience especially in matters of faith is a doing evill which God forbids that good may come of it and therefore we cannot Rom. 3. 8. and 14. 23. expect that he should prosper so bad a meanes to produce so good effect as that people at first constrained to make profession of the true Religion should afterwards prove sincere and true beleevers by vertue of those coercive powers which were meerly unwarrantable and sinfull but for such as doe so continue it is to be attributed to some other meanes whereby they became convinced of the truth or more secret call of God which would in due time have found out and brought them home into his sheepfold without the helpe of a tyranous inquisition This is more evident if we consider the multitudes of people and whole Nations which live and dye in the Religion they were borne with equall constancie and security though their faith and tenets be diametrically opposite to one another and for those that happen to be thus of the true Religion because borne in it though it be the true one and that they will not be brought to change yet for most part they can give no better reason of their faith then those that are in the wrong and perish as obstinately for they tooke not their Religion upon choice or triall neither do they continue it upon judgement never having searched or tried the Scriptures as we are commanded and indeed they may well say to what purpose shall we examine our selves as St. Paul saith whether we be in the faith or no to what end Try the
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
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
say but they Object were Papists in Q. Marieâ— dayes and Episcopacie is Antichristian but Presbytery or some other government may be jure divino and will only suppresse Heresies and settle a uniformity in the Church of Christ I answer that the Bishops in Queen Maries dayes and since whether Answ Papists or others did then say as much and with equall confidence in defence of their coercive proceedings for preventing Schifines and establishing uniformity and that they had Gods word to backe them in it and though I am fully assured that God hath been pleased to difâ—nver unto us since a greater measure of his truth then ever yet if a Presbytery or other Ecclesiasticall government shall silence or persecute in whatsoever manner such Christians as are conscientious pious in their actions zealous for God and painfull in propagating of the Gospel though they differ in opinion and hold some points contrary to the current of the times but are obedient to higher powers in civil matters that such should be persecuted whether by Presbyteriall or other government I never yet heard other reason for it then what Antichrist himselfe alledged so long since nor doe see any other likelihood from the politick constitution of this State much lesse can finde evidence in Scripture but it may run the hazard that future times when God shall please to enlighten us yet further will acknowledge it to be erronious that it will appear in the last day to have been a fighting against God and persecuting of Christ or at least a resisting and quenching of the Spirit and gifts of God which are acknowledged to be in such men so silenced and opposed St. Paul in his Epistle to the Corinthians tells them 1 Cor. 12 in the beginning There are diversities of gifts but one Spirit one Lord one Gods to one he saies is given the word of wisdom to an other the word of knowledged to one faith and an other the gift of healing to one the gift of 〈◊〉 to an other prophesie to one discerning of spirits to an other divers kinde of tongues and to an other the interpretation of tongues but all these work by one and the selfe same Spirit And though all these are gifts of the Spirit and that there is not any one of these but a man may have it and be a reprobate for even of faith Paul himself saies 1 Cor. 〈…〉 though he had it in such a degree as he could remove mountaines if he had not charity withall he were nothing yet it is said in the 7 verse of the 12. Chaper That the manifestation of the Spirit in the diversity of gifts is given to profit with that is for the profit and benefit of the Church to which these gifts were to be communicated now if all these gifts are from God and if God gave them that they might be improved or dispenced unto all Nations nay since in the third verse of the same Chapter it is revealed unto us that no man can so much as say That Jesus is the Lord but by the holy Ghost how can it be denied but that the silencing or persecuting of any man that hath but one or more of these gifts in him Note because he wants some others or hath not all is not a plaine suppressing of the Holy Ghost which though given in a smaller measure like him that had but one talent in the Gospel and was condemned to utter Matth. 25. darknesse for not imploying it or if it had extended only to the saying that Jesus is the Lord were all given to profit by and would doubtlesse effectually prove profitable if they were not unwarrantably quenched Suppose I were of the faith generally professed in New England and had a brother of the Presbyteriall Discipline in Scotland who loving me as himselfe desired nothing so much as to conforme me to his own opinion I that ammo whit inferiour to him in affection that I may bee the better able to give account of my owne faith free from the least doubting but prepared to imbrace any truth which to me remains yet unrevealed after I have tried it by the touch stone of Gods word and made use of such other helpes as God hath given me that I may be the stronger setled and not seem obstinate in my opinion but especially hoping hereby as St. Paul Rom. 9. 22. whilest he became all things to all men to convince my brother in the errour of his wayes I render my selfe complying upon his request to heare or read whatsoever can bee said in the defence of Presbytery Now when I have used all those lawfull meanes which he prescribed me or could thinke any waves available to reduce a man to that opinion and tell him notwithstanding that I finde not the least scruple or ground of doubting in that faith which before I made profession of my brother who sees no greater errour or weaknesse in me then in himselfe hath nothing else to except against me knowes that I cannot be of what religion or opinion I will my selfe untill I be fully convinced about the truth there of and that a bare doubting in point of conscience would bring damnation on me can I say my brother Presbyter in such a case upon good ground or reason thinke I ought to be silenced or persecuted in any manner Can there be a Law according to Gods word to punish me for what lay not in my power to remedy nor may with a safe conscience be dissembled But it will be said that this plyablenesse and Object readinesse to receive such truth as shall be discovered may be counterfet and hypocriticall and that such as Scripture and reason doe not convince are wilfully obstinate or instate of reprobation though they know it not themselves To this I answer That though it be said of Answ the Jewes This people is waxed grosse and their cares are dull of hearing and their eyes have they closed lest they should see with their eyes Act. 28. 27. and heare with their eares and under stand with their heart and should be converted and I should heale them yet it was not meant that every one of that Nation was hardned or of any particular person that he could bee distinguished from the rest nay it is plaine there are no signes or tokens given us infallibly to know an obstinate or reprobate heart by for though it be said A good tree doth not bring forth bad fruit you shall know Luke â— 43 44. Act 22. the tree by the fruit and that of thornes men do not gather figs nor of bramble bushes grapes yet we know that Paul persecuted was a blasphemer to the last even till he was vocally called by Christ from heaven and the same Christ when he was on earth said No man can come unto me except Joh. 6. 44. the Father draw him and therefore we have expresse order to judge nothing before the time untill
Synod of Dort was first thought on to be assembled most of the States and Townes declared themselves before hand that it was not their intentions that the said Synod should oblige them unto any thing that was not agreeable to their laws and government which as I said before had abundantly established and ratified a Liberty of Conscience to every particular person that inhabited amongst them And though upon the determination of the same Synod in the point of Predestination against Arminians there ensued suddenly in some few places by the instigation of a most violent party seconded by the Prince a fierce persecution and banishment of divers Ministers and others which were of that opinion with a totall silencing and inhibiting them to preach yet they were quickly restored againe and have now their places of publicke meetings and greater liberty then ever and that in Amsterdam and Utreckt where they had suffered most to the very change and alteration of their government as may be seen more at large in Grotius his Apologie But the States of Frisia in July 1622. put out a severe edict which is to be seen in Print that none of the Dort Synod decrees should be put in execution throughout their jurisdiction untill they were by themselves in their owne Courts and Magistrates approved on and in fine I doe not finde so much as any one place or City throughout the united Provinces where any one decree which that Synod passed is at present coercively enforced upon the inhabitants in any kinde but contrary wise it is well knowne to all how they permit people of all Religions to live amongst them and though they have continuall wars with Spain and Papists in some Towns amongst them have more liberty then in others yet every where their freedome is great and though in some places they are one fourth or one halfe part Papists yet doe not the States subject themselves to be terrified or troubled with jealousies or other plots and treacheries then in punishing the authours at such times as they happen to be discovered I wish it were well weighed whether the great liberty and freedome of the Gospel which they permit That Christ be preached whether through contention or of good will as Paul desired and rejoyced at may Phil. 1. 18. not be a great meanes to prevaile with God Almighty thus to prosper them although they may otherwise have failings and weaknesses which worldly and carnall policies are most apt to bee overtaken with If the whole manner of Gods worship were revealed unto us or any State or Church and that such a Church or State could be certaine to be in the present possession and practise of the whole truth without any mixture of superstition and Idolatry then would there be far more colour and ground for erecting an Inquisition Office or Spirituall Court to bring a Nation a Countrey or all Christendome unto a uniformity both of Discipline and Doctrine but this appeares plainly to be otherwise in both respects First no Church can possibly be sure to be without a mixture of errour and superstition in that it is necessary there should be herefies that they which are approved might be made 1 Cor. 11. 19. Matth. 24. 24. 2 Pet. 2. 1. 1 Joh. 4. 1. 1 Tim. 4. 1 manifest and besides we are foretold that there shall be false Christs and false Prophets and for that cause we are commanded to trie the Spirits whether they be of God or no Then secondly God is pleased only to discover the Gospel to us by peecemeals as we become worthy and capable of the mysteries and truth thereof which our Saviour testifies in John John 16. 12 13. I have yet many things to say unto you but you cannot beare them now howbeit when the Spirit of truth is come He will guide you into all truth Now though the Spirit which is the Holy Ghost be Math. 28. 20. come and is with his Saints unto the end of the world teaching and instructing them in so many wholesome truths as are sufficient for their salvation yet most evident it is that God still discovers new truths or a greater measure of the same truths by obedience unto which he intends to bring unto salvation such as are then living or to be borne hereafter and this appeares further from St. Pauls words to the Corinthians where he saies We know but in part and when I was a childe I spake as a childe understood and thought as a childe but when I became a man I put away childish things 1 Cor. 13. 9. 11. Strong meat belongeth to men that are of a full age Heb. 5. 13. In another place Who is sufficient for these things And I have fed you with milke and not with meat for hitherto yee 2 Cor. 2. 16. 1 Cor. 3. 2 3. were not able to beare it neither yet are ye able for ye are yet carnall And of himselfe though he were extraordinary and miraculously gifted out of a sanctified zeale magnifying himselfe unto the Philipians he saies Not as though I were already perfect but forgetting these things which are behinde and â—eaching forth unto those things which are before I presse towards the marke c. Phil. 13. 12 13 14. Besides if all Christians were equally enlightned and had the same measure and strength of faith and knowledge it would have been needlesse for the Apostle to exhort as to beare with one another there would have been no occasion for such as are strong to comport the weak not all in generall to bear one anothers burden which is required of us as the fulfilling of the Law of Christ Rom. 15. 1. Gal. 6. 2. But the same cause which made the Corinthians incapable of meat such further truths and mysteries as St. Paul had to discover unto them resides in us doubtlesse and that in as great a measure which is carnality and consequently witholds Gods Spirit from revealing a great part of his blessed will unto us otherwise then as we grow lesse carnally minded and more spirituall And whereas it will be said by some that they have all the principalls Object and fundamentalls of Religion revealed unto them whereby they may be wise unto salvation which is as much as they are obliged to and desire no more I crave leave to answer such with another question or Answ two and aske Doe you not sometimes pray that Gods will may be done Matth 6. 10. and 5 48. Phil. 2. 5. Eph 4. 13. on earth as it is in heaven And are you qualified to do your part thereof Are you perfect as your heavenly Father is perfect Is the same minde in you which is in Christ Jesus Unlesse you have attained to this perfection according to the measure and fulnesse of Christ Jesus there is yet a part which unlesse you use all possible meanes to arrive to though I cannot tell you when or whether you shall or no I see no ground