Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	draw_v	faith_n	sprinkle_v	1,168	5	10.6414	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] constitution; together with markes to know right constituted churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. arguments is opened; with an answer to 26. objections brought for the same. Also 12. arguments against the baptizing of infants; with an answer to 26. objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, councels; the mischiefs, uncertainties, novelties, and absudities [sic] that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his sermon preached in the Abbey Church at Westminister, for the defence hereof. With an answer to Mr. Blake his arguments, in his book cald Birth-priviledge; and to the arguments of divers others. As also a catechisme, wherein is cleerely opened the doctrine of baptisme, together with a resolution of divers questions and cases of conscience, about baptisme. Written by Ch. Blackwood, out of his earnest desire he hath to a thorow reformation, having formerly seen the mischiefs of half reformations.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

baptisme is insufficient For the assumption we have proved before that infants want faith at their baptisme For the propositon it appeares Acts 19.2 3 4 When certain that were not well instucted in christianitie had Baptized some Disciples but had not baptised them into the name of the holy Ghost and its probable by Pauls speech verse 4. that they were not baptised so much as into the Name of Jesus Christ but onely into the name of one God hence their baptisme being defective in beleeving in some of the persons of the Trinity they counted their baptisme not to be sufficient and so had a right baptisme in the Name of the Lord Jesus neither was this a needlesse scruple of Conscience in them for Paul did approve it vers 6. By laying his hands on them How much more then is baptisme of infants insufficient that do not beleeve in any person of the Trinitie Neither let any man say this was a relation of Paul concerning Iohns hearers in the time of Iohns ministery so that this word They must have reference unto those hearers and not a relation of Paul concerning an act done by Iohn it plainly appeares because the Apostle goes on in a continued Historie concerning the Twelve to verse 8. for they that Paul laid his hands on and received the holy Ghost and spake with tongues verse 6. must needs be meant verse 4.5 And whereas those that maintain that Paul vers 4.5.6 relates concerning Iohn and his hearers Contend that imposition of hands and beleeving in Christ are all one the contrary appears Act. 16.17 10 47. Argument 8. The same condition and qualifications are required in persons baptiseable in our daies as were required in times of the Apostles But to have put on Christ to be baptized into Christs death to have the heart sprinkled from an evill conscience to be buried and risen again with Christ to have the answer of a good conscience were th● conditions then required Therefore such conditions and qualifications are required in our dayes The proposition appears because the essentials of the church of Christ are the same in all ages and it s no where said these conditions shall be essentiall requisites to the planting of churches but after churches be planted members shall come in in the faith of their master or parent For the Assumption it appears Rom. 6.3 4. Know you not that so many of us as were baptised into Iesus Christ that is the name doctrine and prof●ssion of Christ the badge of Christianity Christian worship Christian religion were baptised into his death The Apostle speaks of their being dead and buried with Christ as of a thing that was in being at their baptisme when they were baptised into the name and doctrine of Christ Obj. But this was meant onely of those that were brought out of a state of Gentilisme but this doth not hinder but the infants of such were baptised though they were not deemed to have grace Answ The Apostle cuts of all such allegations by these words Know ye not that so many of you as were baptised into Iesus Christ that is the name and profession of Christ were baptised into his death and buried with him by baptisme So Gal. 3.26 27. The Apostle had said vers 26. The Galatians were all the children of God by faith in Christ Iesus he proves it from their baptisme vers 27. For as many as were baptised into Iesus Christ that is his name and doctrine have put on Christ That is all those that were baptised in Galatia into the name doctrine and profession of Christ had put on Christ before baptisme so farre as man could judge else any man might have excepted against the Apostles reason and said this proves not the point for they are others that is to say infants that are baptised into Christ and have not put on Christ So Coloss 2.11 12. The Colossians were not baptised to beleeve in time to come but because it was supposed They had the circumcision made without hands by the spirit Christ vers 11. death buriall and resurrection with Christ vers 12. Also faith of the operation of God Now how could this be said of infants So Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washt with pure water Divines interpret this washing of our bodies of the washing in baptisme And Estius upon the place saith its the common exposition as well of the Greeks as of the Latins to understand it of the Sacrament of Baptism which must needs be meant because he names the body for if he would not have named something that he had not named before he would not have called it body but soul and have said having your soul washed with pure water but he had spoke before of the soul in these words having our hearts sprinkled from an evill conscience therefore he must needs speak of such a washing as respects the body as it is a body which can be no other then the water of baptisme Which things being so we see what kinde of persons are baptised Those that had their hearts sprinkled from an evill conscience and had faith to draw nearer in assurance to God So 1 Pet 2 21. The like figure whereunto Baptisme doth now save us not the putting away of the filth o● the flesh but the answer of a good conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Greek the interrogation of a good conscience when the conscience is so purged that God hath nothing against it to condemne it it can interrogate God what he hath against it Which shews in Peters time who were the subjects of baptisme Even such as were deemed to have purged conscienc●s Hence Tertullian in his book of repentance faith that washing of baptisme is the seal of faith which faith is begun and c●mmended from the faith repentance for we are not therefore washed that we may cease to sin but because we have ceased because we are now washed in heart So that we see what qualifications were in the Apostles time and afterwards to a right receiving of baptisme and are to continue as a rule for all churches Argum. 9. That tenent which brings mischiefs to the churches and the contrary practise benefits the practising of the one is unlawfull and the contrary practise required But the baptisme of infants brings mischiefs to the churches and the delaying baptisme till persons beleeve brings benefit Therefore the practising of infants baptisme is unlawfull and the contrary practise required The proposition is undoubted the assumption hath two branches 1 That infants baptisme brings mischiefs 2 That the delaying baptisme til persons beleeve brings benefits I will show the mischiefs which infants baptisme brings 1 It fils the Church with rotten members Such persons in following times growing up prove often wicked and many of them onely civill men we know not how to get

The Storming of ANTICHRIST In his two last and strongest GARRISONS Of Compulsion of CONSCIENCE and Infants BAPTISME Wherein is set down a way and manner for Church constitution together with markes to know right constituted Churches from all other societies in the world Also the cruelty inequality and injustice of compulsion for conscience by 29. Arguments is opened with an answer to 26. Objections brought for the same Also 12. Arguments against the baptizing of infants with an answer to 26. Objections brought for the same Wherein is displayed to the view of all from the testimonies of Scriptures Fathers Councels the mischiefs uncertainties novelties and absudities that do attend the same Wherein is answered the most valid arguments brought by St. Martiall in his Sermon preached in the Abbey Church at Westminster for the defence hereof With an answer to Mr. Blake his Arguments in his Book cald Birth-priviledge and to the arguments of divers others As also a Catechisme wherein is cleerely opened the doctrine of Baptisme together with a resolution of divers questions and cases of conscience about Baptisme Written by Ch. Blackwood out of his earnest desire he hath to a thorow Reformation having formerly seen the mischiefs of half Reformations Matth. 13.30 Let both grow together untill the Harvest Heb. 10.22 Let us draw near having our hearts sprinkled from an evill conscience and our bodies washed with pure water Quod si quando obstructi sint veritatis canales vel turbidi fluant hoc est Episcopi Pastores corrupte doceant recurrendum tunc sit ad primam originem traditionem Apostolicam in sacris Scripturis traditam ut inde surgat actus nostri ratio Cypr. Epist ad Pomp. cont Epist Steph. Episc Romani Printed Anno 1644. Being one of those years wherein ANTICHRIST threatned the storming of the CHVRCHES Faults escaped REader I shall desire thee to correct these faults which hinder the sence and so oft as the sense is interrupted to have recourse hereto the Author being for the most part absent could not oversee the Presse so that many faults have escaped full sore against the Authors minde In the I. Part. FOr officers and read offerers and pag. 5. successive for succession pag. 6. terminis convertabiles for termini convertibiles pag. 8. fitter read sifted p. 12. exceeding r. proceeding p. 17. excommunication r. excommunicatum ibid can approve r. canot approve p. 19. for do it r. do it but quaere hereof p. 23. guilded r. guided p. 24. just solemn r. most solemn p. 25. worshipping r. worship p 27. almost r. utmost ibid. worship a glorious r. promote a glorious p. 33. most whereof r. some whereof ibid. In the II. Part. ARe gathered read being gathered pag. 4. thirdly to belong to Christ c. it was a Marginall note and should have come in the answer next thereto in the third place p. 5. from Judaea r. for p. 6. preach r. reach p. 6. the Greek word only signifies read r. so the Greek word c. for Christ r. Cyrus p. 8. for imitation r. initiation p. 9. that in a state r. that were in a state p. 12. verbo ecclesiae baptismo r. vero ecclesiae baptismo in the margent p. 13. for they are r. for there are p. 14. others in infants r. others in future p. 16. baptise destroyes r. baptism destroyes p 17. imitation r. initiation p 18. and sealed r. or sealed p. 19. 5. in the course r. 4. in the course p. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. Cothians r. Corinthians p. 26. the Canons r. these Canons p. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 28. maried r. unmaried p. 29. Collegio r. Collegae p. 30. were the r. were then p. 36. suchnesse r. suchnesse of condition p. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39 mark seal r. mark set p. 41. blood of mariage r. bond of mariage p. 44. Esa 16.17 r. Esa 60 17. p. 45. blot out the 2 answer to object the 15. p. 47. which was a mistake through hast Our pertakers r. once pertakers p. 52. over commanded r. once commanded ibid. for alledge r. some alledge p. 53. expresse receiving r. expresse reviving p. 54. the promises r. the premises p. 56. I know most that r. I know many that p. 57. line 26. circumcision of circumcision r. covenant of circumcision p. 61. such a worship r. Masse p. 62. With some mis-spellings and mis-accenting here and there which I desire the favourable Reader to correct THE PREFACE To the READER LE●st that proverbe should be turned upon me Prov. 26.17 He that medleth with strife belonging not to him is like one that taketh a Dog by the eare The Reader may understand that I entred not upon this controversie without a sufficient call the which was this There being a Sermon preached at Cranbrooke in Kent by Mr. Francis Cornewell against Paedobaptisme therein was by him asserted that it was an Antichristian Innovation a humane Tradition and that it had neither precept nor example nor yet true deduction from the Word or words to the like effect Divers of the Ministers thereabouts Some whereof were present and heard him being much offended hereat my selfe meane time being silent on both sides agreed together that we should in our private studies examine the question at our next meeting which was within a fortnight bring our collections according as we found it according to which agreement I studying the question at large found that it was a humane Tradition and that it contained more evill in it then ever I could have imagined according to our agreement I brought in my arguments against infants baptisme nothing being brought in the defence thereof the Ministers being hindred through forgetfulnesse and interruption of businesse as they said The Collections being then and there read a Reverend brother stood up in the name of the rest who spake to this Effect That they sought for truth rather then for victory and therfore he desired that the arguments might be left with one of them that so they might be examined whereunto all the rest of the Ministres then and there present did accord the arguments having lyen five weeks and seeing no answer of any kinde given to them I sent for them home and with some additions transcribed them for the Presse I am conscious of mine own inability herein especially in this learned age but partly knowing that it is the Lords manner of working to choose the foolish things of the world to confound the wise and the weake things of the world to confound the mighty and things that are not to bring to nought things that are that all the glory may be his 1 Cor. 27 28. and partly being convinced of the uprightnesse of the cause I maintain being thereunto led by a cleere light though not favoured by times nor accompanied with any temporall ends that I know of

heard or else if they refused then banishment and imprisonment followed or some such punishment witnesse the banishment of Molerus from Wittemburge and Zanch● from Strasburge and many others 5 There is no promise that all the Protestant churches shall be kept from errour from the time of Luther or Calvin or that they shall come into a state of perfection all at once either in point of doctrine or discipline we tax it as a brand of Roome to hold the church cannot erre and we by the same position shall cast our selves upon a desperate rock of never amending what is amisse Object 26. There are many mischiefes goe along with it and therefore we ought to abandon this Doctrine of not baptizing infants 1 There will be a wide doore set open to heathenisme for a great part of the world will in time become heathens seeing many that goe for Christians pertake of nothing in christianitie but their baptisme Answ 1. This will be no damage but benefit to christianity in that many that live the lives of heathens under the name of Christians will be discovered and seeme as they are so the name of God will be kept from blaspheming by these whose infant baptisme saith they are Christians when they are only artificiall christians 2 This will overthrow parishes or Parochiall churches Answ True and I thinke it comes neerer the Apostolicall institutions wherein calling out of the world by beleeving and repenting did make a person capable of baptisme Tho●ndi●e of the primit●v gov●●nment of c●u●c●es pag. 16. 17 and so to become a member of a church not onely the Apostles but after them Apost●licall men went to chiefe cities and preacht there and those in the city and in the adjoyning parts that came to heare having their hearts opened became a church It s plaine saith one the Apostles could not bestow their paines on all places hence reason required they should labour most to plant the faith in the most populous places and common sence and the least knowledge of times will serve to show that from thence it was propagated through the countries that lay to those cities halfe the citie of Rome were not christians in Cyprians time which was long after the Apostles For the division of parishes it is but of late standing in the depth of Antichrists mists in which blinde times it s very improbable that the multitude of men and women were fit matter for a Church I fear me this parochiall constitution and the large tithes that doe accompany it are one of the greatest objectons that hinder the passage of this truth 3 Though this were truth yet it s now unseasonable when there are so many divisions Answ It is most seasonable now had it come at any other time an Episcopall or presbiteriall power might have crushed it there were never more times of likelihood then when men are upon such a generall enquiry for truth and each man gives his reasons for his dissent from others practise truth is never unseasonable I will conclude this with a saying of A ●brose ad Theodosium Augustum lib. 5. epist. 29. tom 3. pag. 109 nihil in sacerdote c. There is nothing in a priest or presbiter so dangerous with God so filthy with men then not freely to speake what he thinks seeing that it is written I spake of thy testimonies before Kings and was not confounded 4 That such persons as hold this are going into deeper errours and that this is but the entrance and that God gives up such persons every where to dangerous opinions Answ This is but one of Satans old juglings no disparagement to our accusers I know most that I have been acquainted with are as sound in the faith as our accusers free from Socinianisme familisme Popery Arminianisme or any other doctrine which is unsound as our accusers that do accuse us and shall be ready to give a confession of our faith if we shall be duely called thereunto wherein we shall confesse what we hold in opposition to the fore named errours 5 It is against charity in making schisme in the Church Answ How is it possible ever to recover the soules of men out of this will worship but by dividing from the common practise 2. Christ and his disciples were not schismaticks in keeping his passeover two daies different from the received practise of the Jewish Church God commanded Num. 9.3 That it should be kept in the 14. day of the first moneth in the appointed season and the Jewish teachers and people put it off to the 16. day as appears because the day Christ was crucified on was the day after his passeover Mat. 20.19.20 compared with John 18.28 But the day he was crucified on was the day before the passeover as appeares Iohn 18.28.19 14. No more are we Schismatikes keeping to the rule though the generality of men practise otherwise 3. With Luther I say potius quam aliquid discedat gloriae dei oceidat non solem pax sed etiam Coelum terra rather then any thing depart from the glory of God let not onely peace but heaven and earth fall A briefe CATECHISME Concerning BAPTJSME Drawne from the preceding Disputation Question WHat is the English word of Baptisme Answer Dipping or Washing by dipping never doth it signifie Sprinkling Quest. What is this Sacrament of Baptisme or dipping a signe or seal of Answ It is a signe of my death and burying and resurrection with Christ Rom. 6.3 4. of my putting on of Christ Gal. 3.27 and that as by water I put away the filth of my flesh So have I the answer of a good conscience by the death and resurrection of Christ 1 Pet. 3.21 Quest Whether is Baptisme a signe of grace to be wrought in future or of grace already wrought Answ Or both 1. Of grace already wrought Heb. 10.22 Let us draw neer in full assurance having our heart sprinkled from an evill conscience and our bodies washt with pure water Col. 2.12 Buried with him in baptisme wherein you have risen again 2. Of grace to be further wrought Rom. 6.4 That Christ will give us strength to walke in newnesse of life Quest. Who are fit subjects for Baptisme Answ Onely such as beleeve Acts 8.12 37 16 34 18 8. Mat. 28.19 and such as repent Acts 2.38 Mat. 3.6 Quest Why are not infants fit subjects of Baptisme Answ Because they do not beleeve nor can give any church any true grounds upon which the Minister can administer the Ordinance neither are they in Christs Commission and therefore are excluded Quest Whether do you thinke it would be better for persons to have Baptisme deferred till they be able to make profession of their faith Answ Yes it would be far better for hereby the churches would have a right matter that is Saints in profession and persons would be carefull to get knowledge and holinesse whereas now they are carelesse of of both Quest. What mischiefe and hurt comes by infants

with fire and these ten Hornes are ten King● Therefore Kings have power to compell in Religion Answer 1 From allegoricall places there can no firme argument be deduced 2 By Kings here is meant not the persons of Kings but the power of Kings for Chap. 18 9. the Kings of the earth who have committed fornication with this whose bewaile her and lament her when they see the smoak of her burning Saying verse 10. Alas alas That great city Babylon that mighty city now they would not have bewailed her had they themselves burnt her flesh with fire 3 Suppose it were granted that the Kings and States of the earth had power to punish Idolatry which is properly a worshipping of Similitudes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they have power to compell the consciences of persons to an Vniformity to doe things with doubting consciences yea against their consciences how doth this follow 4 The adequate object of the power of the ten Horns whether Kings or States is onely the whore of Babylon whom they burne with fire not extending it self further then to her how then can it reach al Idolaters much lesse persons that are not Idolaters who at most are deemed onely Schismaticall to differ from their brethren 5 There are many crimes committed by this Whore of Babylon against the civill lawes of these ten Kings or States for which the temporall sword of these Kings or states might justly punish her as her persecution and murder of the Martyrs of Jesus and being drunken with her blood Apoc. 17.6 cap. 18.24 In her was found the blood of Prophets and of Saints and of all that were slaine upon the earth Therefore Kings and States migh justly punish her for breaking their civill lawes yet doth it not follow that those that have not broken such civill lawes should bee her Example 6 There is no demonstration can be made that this compulsion of the whore by eating her flesh and burning her with fire was done by penall Lawes but onely by force of armes as apeares probably Chap. 18.6 7 8. The people of God in Rome vers 4 6. conjoyning with the Protestant armie without therfore no inference of compulsion for conscience by penall lawes can be drawne from hence Objection Freedome of conscience is contrary to Vniformity Answer We see the mischiefe of a forced uniformitie in the Episcopall case when it was indeavoured to bring three Kingdomes to an uniforme practice 2 God prefers the peace of his servants consciences before the specious shew of a glorious uniformity Objection But the things we impose upon you and compell you to are not things unlawfull but indifferent Answer 1 That which is indifferent in your conscience is unlawfull in mine and therefore you cannot impose it 2 If it be an indifferent thing you take away my Christian liberty in making it necessary against which your invasion the Apostle calls me to stand fast in my liberty Gal. 5.1 3 It is my own not another mans conscience must be judge what is indifferent to me From what hath been laid downe it● very considerable to inquire whether it be not lawfull for the Magistrates to grant liberty of conscience to all men And without all con●roversie Christian brethen who differ in judgement in smaller matters as the Presbyterian Independent and Annabaptist though falsely so called may each of them in point of conscience injoy his own way to worship God under one and the same State in one and the same Kingdome according that which each of them thinketh to be the truth Objection Ezra 7.26 Whosoever will not do the Law of thy God and the law of the King Let judgement be executed speedily upon him whether it bee unto death or to banishment or to confiscation of goods or to imprisonment therefore its lawfull for the civill Magistrate by all these wayes to compell men in Religion Answer 1 This was an edict of an heathen Emperour made out of fear of wrath vers 23. not by command from God 2 He gives Ezra power to set Magistrates to compell them to do the Law of God but he gives him not power to punish in case of misbeleef of which the question in hand is 3 I doe the Law of God in walking according to my light and therefore cannot come under any of these penalties either my conscience must be the judge that I doe the Law of God or the civill Magistrate if my conscience must be the judge that tells me that I do it If the civill Magistrate must be judge then doth this lay a snare for all protestants in popish countries those Magistrates hereby will have power to destroy all Protestants dissenting from them with death banishment imprisonment confisca●ion 4 There is no such power affixt upon Magistrates in the New Testament 5 There is no ground to prove that Artaxerxes was infallibly inspired from God to give this strict Decree to Ezra neither did Ezra nor any judge deputed by him put the same in execu ion and no lesse then a grounded inspiration from God will prove that it was obligatorie at any time in foro conscientia much lesse to us 6 Compulsion of persons different in judgement to any uniforme practise is not the law of God for the contrary appeares Rom. 14.3 4 5.6 13. 1 Cor. 8.11 12. Therefore no man for want of this uniforme practise can be punished by banishment death c. 7 This Decree of A●●axerx●s was not morral● but onely Iudiciall respecting that former opposition which was made against the Jewes by Tatna● Shether Bosnai and their companions Chap. 5.6 and least any others should attempt the like accusations its likely the king gave this severe decree 8 If we might reason from this king that all other princes or states might stablish the like it would invest them with the most absolute tyranny that ever was in the Christian world not over our estates onely but which is worse over our consciences Objection Luke 14.23 It s said go out into the high waies and hedges and compell them to come in that my house may be filled therefore it s lawfull to compell persons in religion Answer 1 This parable is the same with Mat. 22.1 Where the King of heaven inviting the Jewes to a Marriage with his son and they refusing the King sends his servants to necessitate the Gentiles to come in the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to necessitate which was not any violent compulsion but onely to shew them the need and necessity there was of the Gentiles parts to come in being they were blinde and lame that is void of true knowledge of God and not able to move towards grace or heaven which was manifested and declared Acts 13.46 47 48. Reasons why the Magistrates necessitating or Compulsion cannot here bee meant 1 BEcause the servants that were sent forth the invite to Jewes to the Marriage Supper or the precious benefit in Christ were not Magistrates but Patriarchs Prophets

good Wheate But they must both grow together in the world Mat. 13.30 which cannot be meant of Hypocrites unlesse the field were the church but the field is the world as Christ expounds it verse 38. where he also expounds what he meanes both by Tares and Wheate the Tares are the children of the wicked one and these must grow in the field of the world till the harvest That is till the end of the World as Christ expounds it God intended many of these should be brought home in future time therefore they should not be banished from their seats and dwellings but let alone if God at any time would give them repen●ance By Tares are meant persons not doctrines as verse 38. and for persons Christ uses a generall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying all those weedes that spring up with the corne to show that all prsons opposite to true worshipers ought to be permited in the field of the World But for as much as God hath appointed the civil sword to take away wicked men as theeves murderers c. And that the children of the Kingdome are the visible Church of Christ Mat. 8.12 21.43 erefore the Tares are Idolaters Will-worshippers which are to remain in the field of the world 7 Persecu●ion for religion makes us uncapeable of amending what is amisse or seeing our own errors yea by this ground the R●formers themselves tha● sit abou● Refo mation would be made uncap●ble of reforming any thing amisse in the churches wer● there such m●gistrates as formerly ●o put the lawes yet standing in execution yet do the be●t see but in part and many glorious truths have been lately revealed a●d more may we expect if the compulsions of conscience which is in most places of the Christian world hinder not 8 It is against all equity for it is unequall for to bid me to see with other mens eyes they have read other books heard other conferences and reasons then I have yet I must see with their eyes 9 Because there is a possibility of error in those that thinke they s●e most yea even Paul said of himselfe and his collegus We know onely in part and prophesie in part 1 Cor. 13.9.12 How oft have the most glorious Fathers of the church erred not one of them that ever I heard of but have erred the fure Generall Councels though many good things concluded yet I suppose in many things have erred Have not Parliaments sometimes erred doing and undoing did not those godly Martyrs who laid down their lives for some truths remain in other things erronious and left the ceremonies the stumbling blocke of the godly for so many yeers Now there being a possibility of error how know you but you in p●rsecuting and compelling may persecute and compell a man who retaines the trurh your selfe mean time retaining the errour 10 Because the Scriptures of the New Testament for what can be alleadged from the old testament we shall hereafter answer God willing never mention any compulsion but the embracement of Christian religion is required form persons willingly When Christ sent out the 70. Luk. 10.6 10.11 They were to wish peace if they were received well if not they were onely to shake off the dust off their feet and not to goe to any violence So Mark ●6 15.16 preach the Gospell to every creature whosoever beleeveth and is baptized shall be saved they were to do no more but onely propound truths and so perswde Act. 2.41 They that gladly received the word were baptized here was nothing but willinesse The Corinthians 2 Cor. 8 5. gave their owo s●lues to the Lord and to us by the will of God there was no compulsion And so Mat. 11.12 From the dayes of ●ohn the Baptist untill now the Kingdome ●f Heaven suffereth violence and the violent take it by force there was no violence offered to persons to embrace it for persons did willingly embrace it of themselves 1 Cor. 14.25 The unbeleever that comes into the Churches assemblie having the secrets of his heart discovered he fa●ls down to worship that God that they preacht and report when hee was gone that God was in them of a truth And therefore to force Papists and prophane multitudes whether they will or no to joyne in one worship one word Baptisme Supper and Identity of communion is not according to the word but though it carry the specious show of a glorious uniformity yet doth it b●get nothing but a politick hypocriticall faith which changes according to the vicissitude of Armies in time of warre and the multitude of Princes States and humane Lawes in times of Peace 11 Compulsion is unlawfull because it produceth many mischiefs As first it exposes Protestan●s to compulsion in Popish countries I have heard ●t related that when sundry Protestants in France complained against persecution the Pap●sts made this answer that wee doe no otherwise then your owne Doctor Calvin allowes 2 It is a great mischiefe to your posterity yea to the posterity of the whole Kingdom for though your selfe were so full resolved that you should never stand need nor see more light yet how know you but your son or daughter or father or mother may see more light then your self do and would you willingly loose the society of so many friends by banishm●nt imprisonment d●a●h when it may be you have none of your kinred so conscientious as they for indeed conscientious persons only or mostly suffer in point of compulsion other men by Scholastick-distinctions and fleshly devices being able to turn themselves any way 3 It hardens Papists in their inquisitory practises for they reason thus the Protestants as well as we doe all agree in this point as well as in the doctrine of the Trinity Resurrection c. therefore that wherein all agree is undoubted And so long as t ey goe in these inquisitory wayes there is little likely-hood that the Gospell should once take footing in Spaine or Italy c. S●● M. S. Ans to A. S p. 24. Bloody Tenent of pers● for cons p 6 4 It causes many hypocrites and time-s●rvers or else cause State-insurrections as in Holland Scotland 5 It takes away possibility from comming to the light of any new truth 12 Compulsion is unlawfull in Religion from universall practise both of Nations and Churches till the t me of Antichrist the Sichemites suffer●p Iacob and his sonnes to dwell among them though of a different Religion Gen. 4.7 When the Israelites were in captivity yet did they injoy their consciences The Romans bore with the Jews in their Religion t●ough a tributary Na●ion yea among the Jewes there were divers Sects as Pharis●es Saduc●s Herodians There were divers errors in the Churches of Corinth Galatia seven Churches of Asia yet are none blamed for not forcing but for not Excommunicating the Hereticall for the first 300. yeers after Christ though wee finde the sword of Excommunication drawn out too rashly yet did wee never hear that

they compelled one anothers consciences and as the prevailing party of Presbyters invested Emperours with this power we finde the Apostacie to have come in How oft by these meanes have the most glorious lights of the church been exiled from publike preaching as Athanasius Chrisostome others Purchas speaks of the Mahomitans in Cayro and Egypt that there are four severall religions different from each others in Spirituall or Ecclesiasticall Ceremonies and concerning also civill and cannon Law all founded on the Mahomitan scripture by four learned men diversly construing the generall rules to such particulars as seemed to them fitter for their followers who disagreeing in opinion agree in affection and converse together without hatred or upbraiding each other Purch Pilg. part 1. lib. 3. p. 275. Let Christans learn from these Many flourishing states at this day permit it as Poland the Sates of Holland c. With no small benefit to the publike peace 13 Compulsion is unlawfull because in case of Heresie Apostacie or corruption in manners we finde in Scriptures of the New Testament no further punishment then exceeding to rejection or excommunication Tit. 3.10 A man that is an Hereticke after the first or second admonition reject When Hymeneus and Alexander made Shipwrack of their faith Paul deliverd them to Satan 1 Tim 1.20 There was no Compulsion by any civill Magistrate So the incestuous person there was no further proceeding against him then the delivering of him to Satan 1 Cor. 5. Mat. 18. If he will not hear the church Let him be an Heathen or a Publicane There was no writ granted of Excommunication capiendi to carry him to prison without Bayle or Mainprize that hee should have no power to make a will or to deprive him of such buriall as other men had 14 Compulsion in religion doth inforce persons not only to do things with a doubting conscience and so is sinfull Rom. 14.23 but makes men sin against their consciences which is abominable or else to suffer a ruine of their states and persons which is uncharitable In compelling persons against conscience you compell them against that which they deem to be the eternall truth of God If you say the magistrate hath no intent to compell me to sin nor to extort a confession contrary to my conscience I answer But he hath this end that if I professe not what he thinks truth or lawes enacted require he intends to punish me with imprisonment banishment c. which is uncharitable in him And what if for fear of the Magistrates force rather then the fear of hell I professe a false principle though I shall be duly punisht for denying Christ yet shall not he be free who compelled me thereto 15 It brings no small hazard and trouble to the civill Magistrate hazard in exposing him to persecute the truths of God a burden that hath lyen heavy upon the consciences of Magistrates for many yeers past that when some few in a Convocation have concluded some points Supersticious or Erronious the Magistrates Judges Justices have been the to put these cruelties in execution and they with trembling consciences have helped forward the exilement and misery of many a Saint of God The Scripture requiring weak brethren so be so far borne with as wee see Rom. 14 3.4 5. That if their outward deportment be faire honest and humble it would trouble the acutest Magistrate to prove them obstinate must it not be very hazardous for the magistrate to meddle with such godly p●rsons though in an errour And for the trouble it will be endlesse there being such strong arguments against any uniforme practise whatsoever and the persons not members in a way commanded by the State will the Magistrate be ever free from trouble with such persons Besides it will be a great trouble to him to study in such intricate cases when it is fit for him to imploy his coercive or constraining power and when it is not fit and if the same point which he now persecutes shall after appear to him to be truth what a sting will this be to his conscience when as all this trouble and hazard shall be taken away if persons may be left to worship God together according to the light they have they behaving themselves soberly and peaceably in the Commonwealth 16 If that religion may be forced upon the consciences of others by the Major part of a Synod or Convocation Vote we may be liable to change our religion oft in our lives time as four times in a matter of 20. yeers in H. 8. Ed. 6. Q. M. Q. E. so in Q. E. K. I. K. C. and the present Synod which if we do then wee wound our consciences and declare plainely that we have no true fear of God in us in that his fear is taught by the commandements of men Esay 29.13 and if we do not we are every time liable to persecution to the enforcement of selling lands leaving Offices kindred and callings betaking our selves to wilde woods strange countreyes and this may be the condition of sundry persons who thinke themselves straitned in their Government unlesse they may rule in other mens consciences so various and unstable are all things under the sun 17 None are like to suffer by compulsion of conscience but conscientious men see a sad instance Dan. 3. as soone as the act of Compulsion was proclaimed by the Herald v. 4. 5. to you it is cammanded O people Nations and languages that as soon as you hear the sound of the Cornet Flute Sackbut c ye fall down worship the golden image and whoso falleth not down shall the same hour be cast into a burning fiery furnace Vers 7. Therfore all that time when all the people heard the sound of the Cornet Flute Harp all the people Nations and languages fell down and worshipped the golden image that Nebuchadnezzar had set up now Shadrach Mesh●ch and Abednego being conscientious men they were onely catcht in this decree So will it be in these dayes whatsoever be established by those that conquer in these wars there 's not one of many will resist it whether it be Episcopacie Presbitery c. Onely conscientious men will stagger in it and suffer for what conscience can approve who suffered in Q Maries time against the Masse stablished by law but good men So when the ceremonies Episcopall Courts were in force the godly were insnared by them 18 Compu●sion of conscience overthrows Christian liberty contrary to Gal. 5.1 stand fast in the liberty wherewith Christ hath made us free yea it overthrowes it in the greatest measure in that our faith cannot fixe freely upon the object and a su●able confession from our mouthes but we must suffer pi●lories losse of liberty c. We taxe this as a brand of Rome that they take away all Christian liberty whiles they force us beleeve as the Church beleeve let us not be guilty herein To have our states inslaved is hard and that