such Cases care is to be taken that the Sentence of Excommunication and the Execution thereof carry with it no rough usage of Word or Action whereby the ejected Person may any wise be damnified in Body or Estate For all Force as has often been said belongs only to the Magistrate nor ought any private Persons at any time to use Force unless it be in self-defence against unjust Violence Excommunication neither does nor can deprive the excommunicated Person of any of those Civil Goods that he formerly possessed All those things belong to the Civil Government and are under the Magistrate's Protection The whole Force of Excommunication consists only in this that the Resolution of the Society in that respect being declared the Union that was between the Body and some Member comes thereby to be dissolved and that Relation ceasing the participation of some certain things which the Society communicated to its Members and unto which no Man has any Civil Right comes also to cease For there is no Civil Injury done unto the excommunicated Person by the Church-Minister's refusing him that Bread and Wine in the Celebration of the Lord's Supper which was not bought with his but other mens Money Secondly No private Person has any Right in any manner to prejudice another Person in his Civil Enjoyments because he is of another Church or Religion All the Rights and Franchises that belong to him as a Man or as a Denison are inviolably to be preserved to him These are not the Business of Religion No Violence nor Injury is to be offered him whether he be Christian or Pagan Nay we must not content our selves with the narrow Measures of bare Justice Charity Bounty and Liberality must be added to it This the Gospel enjoyns this Reason directs and this that natural Fellowship we are born into requires of us If any man err from the right way it is his own misfortune no injury to thee Nor therefore art thou to punish him in the things of this Life because thou supposest he will be miserable in that which is to come What I say concerning the mutual Toleration of private Persons differing from one another in Religion I understand also of particular Churches which stand as it were in the same Relation to each other as private Persons among themselves nor has any one of them any manner of Jurisdiction over any other no not even when the Civil Magistrate as it sometimes happens comes to be of this or the other Communion For the Civil Government can give no new Right to the Church nor the Church to the Civil Government So that whether the Magistrate joyn himself to any Church or separate from it the Church remains always as it was before a free and voluntary Society It neither acquires the Power of the Sword by the Magistrate's coming to it nor does it lose the Right of Instruction and Excommunication by his going from it This is the fundamental and immutable Right of a spontaneous Society that it has power to remove any of its Members who transgress the Rules of its Institution But it cannot by the accession of any new Members acquire any Right of Jurisdiction over those that are not joined with it And therefore Peace Equity and Friendship are always mutually to be observed by particular Churches in the same manner as by private Persons without any pretence of Superiority or Jurisdiction over one another That the thing may be made yet clearer by an Example Let us suppose two Churches the one of Arminians the other of Calvinists residing in the City of Constantinople Will any one say that either of these Churches has Right to deprive the Members of the other of their Estates and Liberty as we see practised elsewhere because of their differing from it in some Doctrines or Ceremonies whilst the Turks in the mean while silently stand by and laugh to see with what inhumane Cruelty Christians thus rage against Christians But if one of these Churches hath this Power of treating the other ill I ask which of them it is to whom that Power belongs and by what Right It will be answered undoubtedly That it is the Orthodox Church which has the Right of Authority over the Erroneous or Heretical This is in great and specious Words to say just nothing at all For every Church is Orthodox to it self to others Erroneous or Heretical For whatsoever any Church believes it believes to be true and the contrary unto those things it pronounces to be Error So that the Controversie between these Churches about the Truth of their Doctrines and the Purity of their Worship is on both sides equal nor is there any Judge either at Constantinople or elsewhere upon Earth by whose Sentence it can be determined The Decision of that Question belongs only to the Supream Judge of all men to whom also alone belongs the Punishment of the Erroneous In the mean while let those men consider how hainously they sin Who adding Injustice if not to their Error yet certainly to their Pride do rashly and arrogantly take upon them to misuse the Servants of another Master who are not at all accountable to them Nay further If it could be manifest which of these two dissenting Churches were in the right there would not accrue thereby unto the Orthodox any Right of destroying the other For Churches have neither any Jurisdiction in Worldly matters nor are Fire and Sword any proper Instruments wherewith to convince mens minds of Error and inform them of the Truth Let us suppose nevertheless that the Civil Magistrate inclined to favour one of them and to put his Sword into their Hands that by his Consent they might chastise the Dissenters as they pleased Will any man say that any Right can be derived unto a Christian Church over its Brethren from a Turkish Emperor An Infidel who has himself no Authority to punish Christians for the Articles of their Faith cannot confer such an Authority upon any Society of Christians nor give unto them a Right which he has not himself This would be the Case at Constantinople And the Reason of the thing is the same in any Christian Kingdom The Civil Power is the same in every place nor can that Power in the Hands of a Christian Prince confer any greater Authority upon the Church than in the Hands of a Heathen which is to say just none at all Nevertheless it is worthy to be observed and lamented that the most violent of these Defenders of the Truth the Opposers of Errors the Exclaimers against Schism do hardly ever let loose this their Zeal for God with which they are so warmed and inflamed unless where they have the Civil Magistrate on their side But so soon as ever Court-favour has given them the better end of the Staff and they begin to feel themselves the stronger then presently Peace and Charity are to be laid aside Otherwise they are religiously to be observed Where they have not
manifest that those who have one and the same Rule of Faith and Worship are of the same Religion and those who have have not the same Rule of Faith and Worship are of different Religions For since all things that belong unto that Religion are contained in that Rule it follows necessarily that those who agree in one Rule are of one and the same Religion and vice versa Thus Turks and Christians are of different Religions because these take the Holy Scriptures to be the Rule of their Religion and those the Alcoran And for the same reason there may be different Religions also even amongst Christians The Papists and the Lutherans tho' both of them profess Faith in Christ and are therefore called Christians yet are not both of the same Religion because These acknowledge nothing but the Holy Scriptures to be the Rule and Foundation of their Religion Those take in also Traditions and the Decrees of Popes and of these together make the Rule of their Religion And thus the Christians of St. Iohn as they are called and the Christians of Geneva are of different Religions because These also take only the Scriptures and Those I know not what Traditions for the Rule of their Religion This being setled it follows First that Heresy is a Separation made in Ecclesiastical Communion between men of the same Religion for some Opinions no way contained in the Rule it self And Secondly that amongst those who acknowledge nothing but the Holy Scriptures to be their Rule of Faith Heresy is a Separation made in their Christian Communion for Opinions not contained in the express words of Scripture Now this Separation may be made in a twofold manner 1. When the greater part or by the Magistrate's Patronage the stronger part of the Church separates it self from others by excluding them out of her Communion because they will not profess their Belief of certain Opinions which are not the express words of the Scripture For it is not the paucity of those that are separated nor the Authority of the Magistrate that can make any man guilty of Heresy But he only is an Heretick who divides the Church into parts introduces Names and Marks of Distinction and voluntarily makes a Separation because of such Opinions 2. When any one separates himself from the Communion of a Church because that Church does not publickly profess some certain Opinions which the Holy Scriptures do not expresly teach Both these are Hereticks because they err in Fundamentals and they err obstinately against Knowledge For when they have determined the Holy Scriptures to be the only Foundation of Faith they nevertheless lay down certain Propositions as fundamental which are not in the Scripture and because others will not acknowledge these additional Opinions of theirs nor build upon them as if they were necessary and fundamental they therefore make a Separation in the Church either by withdrawing themselves from the others or expelling the others from them Nor does it signifie any thing for them to say that their Confessions and Symboles are agreeable to Scripture and to the Analogy of Faith. For if they be conceived in the express words of Scripture there can be no question about them because those things are acknowledged by all Christians to be of Divine Inspiration and therefore fundamental But if they say that the Articles which they require to be profess'd are Consequences deduced from the Scripture it is undoubtedly well done of them who believe and profess such things as seem unto them so agreeable to the Rule of Faith. But it would be very ill done to obtrude those things upon others unto whom they do not seem to be the indubitable Doctrines of the Scripture And to make a Separation for such things as these which neither are nor can be fundamental is to become Hereticks For I do not think there is any man arrived to that degree of madness as that he dare give out his Consequences and Interpretations of Scripture as Divine Inspirations and compare the Articles of Faith that he has framed according to his own Fancy with the Authority of the Scripture I know there are some Propositions so evidently agreeable to Scripture that no body can deny them to be drawn from thence but about those therefore there can be no difference This only I say that however clearly we may think this or the other Doctrine to be deduced from Scripture we ought not therefore to impose it upon others as a necessary Article of Faith because we believe it to be agreeable to the Rule of Faith unless we would be content also that other Doctrines should be imposed upon us in the same manner and that we should be compell'd to receive and profess all the different and contradictory Opinions of Lutherans Calvinists Remonstrants Anabaptists and other Sects which the Contrivers of Symbols Systems and Confessions are accustomed to deliver unto their Followers as genuine and necessary Deductions from the Holy Scripture I cannot but wonder at the extravagant arrogance of those men who think that they themselves can explain things necessary to Salvation more clearly than the Holy Ghost the Eternal and Infinite Wisdom of God. Thus much concerning Heresy which word in common use is applied only to the Doctrinal part of Religion Let us now consider Schism which is a Crime near a-kin to it For both those words seem unto me to signifie an ill-grounded Separation in Ecclesiastical Communion made about things not necessary But since Use which is the Supream Law in matter of Language has determined that Heresy relates to Errors in Faith and Schism to those in Worship or Discipline we must consider them under that Distinction Schism then for the same reasons that have already been alledged is nothing else but a Separation made in the Communion of the Church upon account of something in Divine Worship or Ecclesiastical Discipline that is not any necessary part of it Now nothing in Worship or Discipline can be necessary to Christian Communion but what Christ our Legislator or the Apostles by Inspiration of the Holy Spirit have commanded in express words In a word He that denies not any thing that the holy Scriptures teach in express words nor makes a Separation upon occasion of any thing that is not manifestly contained in the Sacred Text however he may be nick-named by any Sect of Christians and declared by some or all of them to be utterly void of true Christianity yet indeed and in truth this man cannot be either a Heretick or Schismatick These things might have been explained more largely and more advantageously but it is enough to have hinted at them thus briefly to a Person of your parts FINIS Books lately Printed for Awnsham Churchill at the Black Swan at Amen-Corner AN Historical Account of Making the Penal Laws by the Papists against the Protestants and by the Protestants against the Papists Wherein the true Ground and Reason of Making the Laws is given the
any other Bonds but what proceed from the certain expectation of eternal Life A Church then is a Society of Members voluntarily uniting to this end It follows now that we consider what is the Power of this Church and unto what Laws it is subject Forasmuch as no Society how free soever or upon whatsoever slight occasion instituted whether of Philophers for Learning of Merchants for Commerce or of men of leisure for mutual Conversation and Discourse No Church or Company I say can in the least subsist and hold together but will presently dissolve and break to pieces unless it be regulated by some Laws and the Members all consent to observe some Order Place and time of meeting must be agreed on Rules for admitting and excluding Members must be establisht Distinction of Officers and putting things into a regular Course and such like cannot be omitted But since the joyning together of several Members into this Church-Society as has already been demonstrated is absolutely free and spontaneous it necessarily follows that the Right of making its Laws can belong to none but the Society it self or at least which is the same thing to those whom the Society by common consent has authorised thereunto Some perhaps may object that no such Society can be said to be a true Church unless it have in it a Bishop or Presbyter with Ruling Authority derived from the very Apostles and continued down unto the present times by an uninterrupted Succession To these I answer In the first place Let them shew me the Edict by which Christ has imposed that Law upon his Church And let not any man think me impertinent if in a thing of this consequence I require that the Terms of that Edict be very express and positive For the Promise he has made us that wheresoever two or three are gathered together in his Name he will be in the midst of them seems to imply the contrary Whether such an Assembly want any thing necessary to a true Church pray do you consider Certain I am that nothing can be there wanting unto the Salvation of Souls Which is sufficient to our purpose Next Pray observe how great have always been the Divisions amongst even those who lay so much stress upon the Divine Institution and continued Succession of a certain Order of Rulers in the Church Now their very Dissention unavoidably puts us upon a necessity of deliberating and consequently allows a liberty of choosing that which upon consideration we prefer And in the last place I consent that these men have a Ruler of their Church established by such a long Series of Succession as they judge necessary provided I may have liberty at the same time to join my self to that Society in which I am perswaded those things are to be found which are necessary to the Salvation of my Soul. In this manner Ecclesiastical Liberty will be preserved on all sides and no man will have a Legislator imposed upon him but whom himself has chosen But since men are so sollicitous about the true Church I would only ask them here by the way if it be not more agreeable to the Church of Christ to make the Conditions of her Communion consist in such things and such things only as the Holy Spirit has in the Holy Scriptures declared in express Words to be necessary to Salvation I ask I say whether this be not more agreeable to the Church of Christ than for men to impose their own Inventions and Interpretations upon others as if they were of Divine Authority and to establish by Ecclesiastical Laws as absolutely necessary to the Profession of Christianity such things as the Holy Scriptures do either not mention or at least not expresly command Whosoever requires those things in order to Ecclesiastical Communion which Christ does not require in order to Life Eternal he may perhaps indeed constitute a Society accommodated to his own Opinion and his own Advantage but how that can be called the Church of Christ which is established upon Laws that are not his and which excludes such Persons from its Communion as he will one day receive into the Kingdom of Heaven I understand not But this being not a proper place to enquire into the marks of the true Church I will only mind those that contend so earnestly for the Decrees of their own Society and that cry out continually the Church the Church with as much noise and perhaps upon the same Principle as the Ephesian Silversmiths did for their Diana this I say I desire to mind them of That the Gospel frequently declares that the true Disciples of Christ must suffer Persecution but that the Church of Christ should persecute others and force others by Fire and Sword to embrace her Faith and Doctrine I could never yet find in any of the Books of the New Testament The End of a Religious Society as has already been said is the Publick Worship of God and by means thereof the acquisition of Eternal Life All Discipline ought therefore to tend to that End and all Ecclesiastical Laws to be thereunto confined Nothing ought nor can be transacted in this Society relating to the Possession of Civil and Worldly Goods No Force is here to be made use of upon any occasion whatsoever For Force belongs wholly to the Civil Magistrate and the Possession of all outward Goods is subject to his Jurisdiction But it may be asked By what means then shall Ecclesiastical Laws be established if they must be thus destitute of all Compulsive Power I answer They must be established by Means suitable to the Nature of such Things whereof the external Profession and Observation if not proceeding from a thorow Conviction and Approbation of the Mind is altogether useless and unprofitable The Arms by which the Members of this Society are to be kept within their Duty are Exhortations Admonitions and Advices If by these means the Offenders will not be reclaimed and the Erroneous convinced there remains nothing farther to be done but that such stubborn and obstinate Persons who give no ground to hope for their Reformation should be cast out and separated from the Society This is the last and utmost Force of Ecclesiastical Authority No other Punishment can thereby be inflicted than that the Relation ceasing between the Body and the Member which is cut off the Person so condemned ceases to be a Part of that Church These things being thus determined let us inquire in the next place how far the Duty of Toleration extends and what is required from every one by it And first I hold That no Church is bound by the Duty of Toleration to retain any such Person in her Bosom as after Admonition continues obstinately to offend against the Laws of the Society For these being the Condition of Communion and the Bond of the Society if the Breach of them were permitted without any Animadversion the Society would immediately be thereby dissolved But nevertheless in all
Papists most barbarous Usage of the Protestants here in England under a Colour of Law set forth and the Reformation Vindicated from the Imputation of being Cruel and Bloody unjustly cast upon it by those of the Romish Communion By Samuel Blackerby Barrister of Grays-Inn Fol. A Modest Enquiry Whether St. Peter were ever at Rome and Bishop of that Church Wherein I. The Arguments of Cardinal Bellarmine and others for the Affirmative are considered II. Some Considerations taken Notice of that render the Negative highly Probable Quarto The Spirit of France and the Politick Maxims of Lewis XIV laid open to the World. Quarto Memorials of the Method and Manner of Proceedings in Parliament in Passing Bills Together with several Rules and Customs which by long and constant Practice have obtained the Name of Orders of the House Gathered by Observation and out of the Journal-Books from the time of Edward VI. Octavo Dr. Burnet's Tracts in Two Volumes Vol. I. Containing 1. His Travels into Switzerland Italy and Germany with an Appendix 2. Animadversions on the Reflections upon the Travels 3. Three Letters of the Quietists Inquisition and State of Italy Vol. II. 4. His Translations of Lactantius of the Death of Persecutors 5. His Answers to Mr. Varillas In Three Parts Twelves A Collection of Texts of Scripture with short Notes upon them And some other Observations against the Principal Popish Errors Twelves The Fallibility of the Roman Church Demonstrated from the Manifest Error of the Second Nicene and Trent Councils which Assert That the Veneration and Honorary Worship of Images is a Tradition Primitive and Apostolical Quarto A Demonstration that the Church of Rome and her Councils have Erred by shewing That the Councils of Constance Basil and Trent have in all their Decrees touching Communion in one Kind contradicted the Received Doctrine of the Church of Christ with an Appendix in Answer to the XXI Chapter of the Author of A Papist Misrepresented and Represented Quarto A Treatise of Traditions Part I. Wherein it is proved That we have Evidence sufficient from Tradition 1. That the Scriptures are the Word of God. 2. That the Church of England owns the true Canon of the Books of the Old Testament 3. That the Copies of the Scripture have not been corrupted 4. That the Romanists have no such Evidence for their Traditions 5. That the Testimony of the present Church of Rome can be no sure Evidence of Apostolical Tradition 6. What Traditions may securely be relied upon and what not Quarto A Treatise of Traditions Part II. Shewing the Novelty of the pretended Traditions of the Church of Rome as being 1. Not mentioned by the Ancients of their Discourses of Traditions Apostolical truly so called or so esteemed by them Nor 2. In their Avowed Rule or Symbol of Faith. Nor 3. In the Instructions given to the Clergy concerning all those things they were to teach the People Nor 4. In the Examination of a Bishop at his Ordination Nor 5. In the Ancient Treatises designed to instruct Christians in all the Articles of their Faith. 6. From the Confessions of Romish Doctors with an Answer to the Arguments of Mr. Mumford for Traditions And a Demonstration That the Heathens made the same Plea from Tradition as the Romanists do and that the Answer of the Fathers to it doth fully justifie the Protestants Quarto All these four Books Written by the Reverend D. Whitby D. D. An Exhortation to Charity and a Word of Comfort to the Irish Protestants Being a Sermon Preached at Steeple in Dorsetshire upon occasion of the Collection for Relief of the Poor Protestants in this Kingdom lately fled from Ireland By Samuel Bold Rector of Steeple Quarto Foxes and Firebrands or a Specimen of the Danger and Harmony of Popery and Separation First Second and Third Parts Sir W. Temple's Observation on Holland Miscellanea Mr. Selden's Table-Talk or Discourses on various Subjects A List of the present Parliament Lords and Commons Present Case stated about Allegiance to King William and Queen Mary Debates of the late Oxford and Westminster Parliament Monsieur Ierew's Accomplishment Octavo Scripture-Prophesies Compleat in 2 Vol. Octavo A New System of the Revelations Twelves Voyages of Syam Octavo Obedience due to the present King notwithstanding our Oaths to the former By a Divine of the Church of England The late Lord Russell's Case with Observations upon it Writ by the Right Honourable Henry Lord Delamere Fol. Considerations humbly offered for taking the Oath of Allegiance to King William and Queen Mary Quarto Mr. Masters of Submission to Divine Providence Dr. Worthington of the Resurrection Octavo An Answer to Bishop Lake's late of Chichester Declaration of his dying in belief of the Doctrine of Passive Obedience c. Dr. Carsael's Assize-Sermon at Abingdon Aug 6. 1689. Luk. 22.25 2 Tim. 2.19 Luke 22.32 Rom. 1. Gal. 5. Matth. 18.20 Exod. 22.20 21. Deut. 2. 1 Cor. 5.12 13.
their Promise that Princes may be dethroned by those that differ from them in Religion or that the Dominion of all things belongs only to themselves For these things proposed thus nakedly and plainly would soon draw on them the Eye and Hand of the Magistrate and awaken all the care of the Commonwealth to a watchfulness against the spreading of so dangerous an Evil. But nevertheless we find those that say the same things in other words What else do they mean who teach that Faith is not to be kept with Hereticks Their meaning forsooth is that the priviledge of breaking Faith belongs unto themselves For they declare all that are not of their Communion to be Hereticks or at least may declare them so whensoever they think fit What can be the meaning of their asserting that Kings excommunicated forfeit their Crowns and Kingdoms It is evident that they thereby arrogate unto themselves the Power of deposing Kings because they challenge the Power of Excommunication as the peculiar Right of their Hierarchy That Dominion is founded in Grace is also an Assertion by which those that maintain it do plainly lay claim to the possession of all things For they are not so wanting to themselves as not to believe or at least as not to profess themselves to be the truly pious and faithful These therefore and the like who attribute unto the Faithful Religious and Orthodox that is in plain terms unto themselves any peculiar Priviledge or Power above other Mortals in Civil Concernments or who upon pretence of Religion do challenge any manner of Authority over such as are not associated with them in their Ecclesiastical Communion I say these have no right to be tolerated by the Magistrate as neither those that will not own and teach the Duty of tolerating All men in matters of meer Religion For what do all these and the like Doctrines signifie but that they may and are ready upon any occasion to seise the Government and possess themselves of the Estates and Fortunes of their Fellow-Subjects and that they only ask leave to be tolerated by the Magistrate so long until they find themselves strong enough to effect it Again That Church can have no right to be tolerated by the Magistrate which is constituted upon such a bottom that all those who enter into it do thereby ipso facto deliver themselves up to the Protection and Service of another Prince For by this means the Magistrate would give way to the settling of a forrein Jurisdiction in his own Country and suffer his own People to be listed as it were for Souldiers against his own Government Nor does the frivolous and fallacious distinction between the Court and the Church afford any remedy to this Inconvenience especially when both the one and the other are equally subject to the absolute Authority of the same person who has not only power to perswade the Members of his Church to whatsoever he lists either as purely Religious or in order thereunto but can also enjoyn it them on pain of Eternal Fire It is ridiculous for any one to profess himself to be a Mahumetan only in his Religion but in every thing else a faithful Subject to a Christian Magistrate whilst at the same time he acknowledges himself bound to yield blind obedience to the Mufti of Constantinople who himself is intirely obedient to the Ottoman Emperor and frames the feigned Oracles of that Religion according to his pleasure But this Mahumetan living amongst Christians would yet more apparently renounce their Government if he acknowledged the same Person to be Head of his Church who is the Supreme Magistrate in the State. Lastly Those are not at all to be tolerated who deny the Being of a God. Promises Covenants and Oaths which are the Bonds of Humane Society can have no hold upon an Atheist The taking away of God tho but even in thought dissolves all Besides also those that by their Atheism undermine and destroy all Religion can have no pretence of Religion whereupon to challenge the Privilege of a Toleration As for other Practical Opinions tho not absolutely free from all Error if they do not tend to establish Domination over others or Civil Impunity to the Church in which they are taught there can be no Reason why they should not be tolerated It remains that I say something concerning those Assemblies which being vulgarly called and perhaps having sometimes been Conventicles and Nurseries of Factions and Seditions are thought to afford the strongest matter of Objection against this Doctrine of Toleration But this has not hapned by any thing peculiar unto the Genius of such Assemblies but by the unhappy Circumstances of an oppressed or ill-setled Liberty These Accusations would soon cease if the Law of Toleration were once so setled that all Churches were obliged to lay down Toleration as the Foundation of their own Liberty and teach that Liberty of Conscience is every mans natural Right equally belonging to Dissenters as to themselves and that no body ought to be compelled in matters of Religion either by Law or Force The Establishment of this one thing would take away all ground of Complaints and Tumults upon account of Conscience And these Causes of Discontents and Animosities being once removed there would remain nothing in these Assemblies that were not more peaceable and less apt to produce Disturbance of State than in any other Meetings whatsoever But let us examine particularly the Heads of these Accusations You 'll say That Assemblies and Meetings endanger the Publick Peace and threaten the Commonwealth I answer If this be so Why are there daily such numerous Meetings in Markets and Courts of Judicature Why are Crowds upon the Exchange and a Concourse of People in Cities suffered You 'll reply Those are Civil Assemblies but These we object against are Ecclesiastical I answer 'T is a likely thing indeed that such Assemblies as are altogether remote from Civil Affairs should be most apt to embroyl them O but Civil Assemblies are composed of men that differ from one another in matters of Religion but these Ecclesiastical Meetings are of Persons that are all of one Opinion As if an Agreement in matters of Religion were in effect a Conspiracy against the Commonwealth or as if men would not be so much the more warmly unanimous in Religion the less liberty they had of Assembling But it will be urged still That Civil Assemblies are open and free for any one to enter into whereas Religious Conventicles are more private and thereby give opportunity to Clandestine Machinations I answer That this is not strictly true For many Civil Assemblies are not open to every one And if some Religious Meetings be private Who are they I beseech you that are to be blamed for it those that desire or those that forbid their being publick Again You 'll say That Religious Communion does exceedingly unite mens Minds and Affections to one another and is therefore the more
dangerous But if this be so Why is not the Magistrate afraid of his own Church and why does he not forbid their Assemblies as things dangerous to his Government You 'll say Because he himself is a Part and even the Head of them As if he were not also a Part of the Commonwealth and the Head of the whole People Let us therefore deal plainly The Magistrate is afraid of other Churches but not of his own because he is kind and favourable to the one but severe and cruel to the other These he treats like Children and indulges them even to Wantonness Those he uses as Slaves and how blamelesly soever they demean themselves recompenses them no otherwise than by Gallies Prisons Confiscations and Death These he cherishes and defends Those he continually scourges and oppresses Let him turn the Tables Or let those Dissenters enjoy but the same Privileges in Civils as his other Subjects and he will quickly find that these Religious Meetings will be no longer dangerous For if men enter into Seditious Conspiracies 't is not Religion inspires them to it in their Meetings but their Sufferings and Oppressions that make them willing to ease themselves Just and moderate Governments are every where quiet every where safe But Oppression raises Ferments and makes men struggle to cast off an uneasie and tyrannical Yoke I know that Seditions are very frequently raised upon pretence of Religion But 't is as true that for Religion Subjects are frequently ill treated and live miserably Believe me the Stirs that are made proceed not from any peculiar Temper of this or that Church or Religious Society but from the common Disposition of all Mankind who when they groan under any heavy Burthen endeavour naturally to shake off the Yoke that galls their Necks Suppose this Business of Religion were let alone and that there were some other Distinction made between men and men upon account of their different Complexions Shapes and Features so that those who have black Hair for example or gray Eyes should not enjoy the same Privileges as other Citizens that they should not be permitted either to buy or sell or live by their Callings that Parents should not have the Government and Education of their own Children that all should either be excluded from the Benefit of the Laws or meet with partial Judges can it be doubted but these Persons thus distinguished from others by the Colour of their Hair and Eyes and united together by one common Persecution would be as dangerous to the Magistrate as any others that had associated themselves meerly upon the account of Religion Some enter into Company for Trade and Profit Others for want of Business have their Clubs for Clarret Neighbourhood joyns some and Religion others But there is one only thing which gathers People into Seditious Commotions and that is Oppression You 'll say What will you have People to meet at Divine Service against the Magistrates Will I answer Why I pray against his Will Is it not both lawful and necessary that they should meet Against his Will do you say That 's what I complain of That is the very Root of all the Mischief Why are Assemblies less sufferable in a Church than in a Theater or Market Those that meet there are not either more vicious or more turbulent than those that meet elsewhere The Business in that is that they are ill used and therefore they are not to be suffered Take away the Partiality that is used towards them in matters of Common Right change the Laws take away the Penalties unto which they are subjected and all things will immediately become safe and peaceable Nay those that are averse to the Religion of the Magistrate will think themselves so much the more bound to maintain the Peace of the Commonwealth as their Condition is better in that place than elsewhere And all the several separate Congregations like so many Guardians of the Publick Peace will watch one another that nothing may be innovated or changed in the Form of the Government Because they can hope for nothing better than what they already enjoy that is an equal Condition with their Fellow-Subjects under a just and moderate Government Now if that Church which agrees in Religion with the Prince be esteemed the chief Support of any Civil Government and that for no other Reason as has already been shewn than because the Prince is kind and the Laws are favourable to it how much greater will be the Security of a Government where all good Subjects of whatsoever Church they be without any Distinction upon account of Religion enjoying the same Favour of the Prince and the same Benefit of the Laws shall become the common Support and Guard of it and where none will have any occasion to fear the Severity of the Laws but those that do Injuries to their Neighbours and offend against the Civil Peace That we may draw towards a Conclusion The Sum of all we drive at is That every Man may enjoy the same Rights that are granted to others Is it permitted to worship God in the Roman manner Let it be permitted to do it in the Geneva Form also Is it permitted to speak Latin in the Market-place Let those that have a mind to it be permitted to do it also in the Church Is it lawfull for any man in his own House to kneel stand sit or use any other Posture and to cloath himself in White or Black in short or in long Garments Let it not be made unlawful to eat Bread drink Wine or wash with Water in the Church In a Word Whatsoever things are left free by Law in the common occasions of Life let them remain free unto every Church in Divine Worship Let no Mans Life or Body or House or Estate suffer any manner of Prejudice upon these Accounts Can you allow of the Presbyterian Discipline Why should not the Episcopal also have what they like Ecclesiastical Authority whether it be administred by the Hands of a single Person or many is every where the same and neither has any Jurisdiction in things Civil nor any manner of Power of Compulsion nor any thing at all to do with Riches and Revenues Ecclesiastical Assemblies and Sermons are justified by daily experience and publick allowance These are allowed to People of some one Perswasion Why not to all If any thing pass in a Religious Meeting seditiously and contrary to the publick Peace it is to be punished in the same manner and no otherwise than as if it had happened in a Fair or Market These Meetings ought not to be Sanctuaries for Factious and Flagitious Fellows Nor ought it to be less lawful for Men to meet in Churches than in Halls Nor are one part of the Subjects to be esteemed more blameable for their meeting together than others Every one is to be accountable for his own Actions and no Man is to be laid under a Suspition or Odium for the Fault of