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
castest my worâ—s behinde thee Yet these Persecutors and Inquisitons which compell others to communion with them doe not barely prostitute the sacred Ordinances of God by aâ—table 〈…〉 cing and alluring a mixt multitude to abuse them but far more â—o naturally and with greater impiety because spirituall then those of Sodome tempt provoke and force them by â—â—â—â—ny severall wayes to ravish and deflowre the Church their spirituall Mother and dearest Spouse of Christ Nay suppose Christ Jesus himselfe should come againe personally and llive amongst us upon earth I would very saine be assured how he might be free of being persocuted and crucified againe according to the principalls of such government if he should either worke miracles or teach or speake any thing besides the rule of mans inventions or above the capacity of our fraile and carnall apprehensions It is acknowledged that St. Paul sayes Rom. 13. 1. Let every soule be subject unto the higher powers but this only is meant in civill matters and not such as may concerne the inward governing and reglement of the soul or affect the conscience with remorse and guiltinesse for first we finde in severall other texts that if the difference be between Gods prerogative and the powers on earth It is better to they God then man and Act. 5. 29. that Paul meant no lesse appears clearly in the same Chaper where he sayes Rom. 13. 5. Ye must needs be subject not only for wrath but also for conscience sake which cannot possibly succeed if they commanded any thing contrary in conscience or the divine Supremacy unto which only as it is acknowledged even by the light of Nature the conscience is primarily subject and not unto any other Law or Court without expresse warrant and dispensation Secondly though we must be subject unto all Powers because the Powers and Ministers are of God yet we are not bound to be subject to any of them farther then their known respective powers extend for the power which is assumed beyond their bounds is not of God and so the reason which Paul urges why we must be obedient falls to ground I meane in respect of active obedience and for passive especially towards those that are supreme I refer the Reader to such as have so lately argued it so largely I deâ—â—â—e not to seem as thinking that Christians may live as they list for when Paul told the Galatians Gal. 5. 13. that they were called unto liberty he bid them withall not use it for an occasion to the flesh of that government is ever a whit the lesse necessary in any Church State on Common-wealth for even a Corporation or family cannot well subsist without it but it may not be imagined that God did not prescribe and leave expresse warrant how he would have his owne house governed Paul tells Timothy that he wrote those things unto him hoping to come in person shortly but in case he carried longer that Timothy might know how he ought to behave himselfe in the house of God 1 Tim. 2. 14. and as Paul thought these directions enough and Timothy might not goe beyond commission so neither may we imploy any other means or instruments to uphold Christs government or houshold then such as were by him prescribed which St. Paul sayes 2 Cor. 10. 4 5. are only Spirituall but mighty through God to the pulling downe of strong holds casting downe imaginations and every high thing which exalteth is selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ And he said to the Ephesians Put on the armour of God that you may be able to stand against the wiles of the divell for we wrestle not against flesh and bloud but against the rulers of darknesse of this world against spirituall wickednesse in high places Eph. 6. 11 12. The armour prescribed by him was only spirituall and therefore their enemies cannot be imagined otherwise then spirituall But if civill powers or others have authority in matters of Religion then their commands and Laws in that respect must be as absolute as in any other and ought equally to be obeyed which would ingage the whole Kingdome still to the Discipline of the Common-Brayer-Book and government of Episcopacy which for the present stand established by sundry Acts of Parliament unrepealed and all Puritans Non-conformists or Protestant separatists of what sort soever are as subject to persecution as any Papists which appears by the respective Acts themselves in that behalfe 2. and 3. Edw. 6. cap. 5. and 6. Edw 6. cap. 1. 1. Eliz. cap. 2. And if Subjects may say that Episcopacie and the Service-Booke are Antichristian contrary to the word of God and may be their own judges in that respect what hinders but they may say so too concerning Presbytery or any other government Wherefore there remaines no modium either a Liberty of Conscience must be permitted us to enjoy our owne opinions in matters of Religion or else there is a necessity of being liable and subject against Conscience whensoever the civill powers which surely are no more infallible then Ecclesiasticall shall happen to enact or stablish any thing else lesse consonant and agreeing to the word of God And whereas the 15. Chapter of the Acts is commonly alledged from whence they deduce the authority and use of Synods with a supremacie of power in matters Ecclesiasticall I say that whatsoever is pretended from thence in behalfe of Synods Papists have long since said the same and far more in favour of their Generall Councells but that there is no ground at all in that place neither for Synods or General Councells in that way which is pretended by either of them besides sundry others will manifestly appeare by these few reasons First because Paul and Barnabas with the others sent from Antioch did not appeare as Commissioners or Representatives at the consultation of Jerusalem jointly to consult with the Apostles and Elders about the Act. 15. 4. 5. matter in question but only made relation of their message as bare messengers 2. The Text it selfe saies they should go to Jerusalem unto the Apostles and Elders about this question and not unto a Synod Vers 2. Thirdly the Apostles and Elders of Jerusalem only came together to consider of the businesse as appeares by collating vers 6. with vers 2. and 4. the multitude which were then present being perhaps standers Vers 12. by as I may so say or rather the Brethren also who if they did consult in v. 23. they were the Brethren of Jerusalem the naming whereof evidences more plainly that there were no others who consulted Fourthly Synia and Cilicia had no Commissioners there for if they had they would have been named as well as Paul and Barnabas when the Apostles Elders and Brethren of Jerusalem wrote their letters and the decree Vers 23. should have been published in the name of the Commissioners and Representatives of Antioch Syria Cilicia and
by such as live amongst them it is observed that though from one generation to another they have matched into Christian families yet they reserve and instill their Jewish principles so subtilly into their off-spring as the children though they have remaining in them not above one two and thirtieth part of a Jew are notwithstanding knowne by infallible presumptions to be Jewes in heart though outwardly they make profession otherwise In the Gospel according to St. John Jesus answered My John 18. 36. Kingdome is not of this world if my Kingdome were of this world then would my servants fight that I should not be delivered up to the Jewes What can be more opposite unto the intentions and proceedings of our Saviour who rather than resist chose to suffer persecution unto death than these that persecute others unto death If Christs Kingdome be not of this world but if it be mysticall and spirituall then must it necessarily be erected by powerfull preaching of the Word and by the Spirit When Peter smote off the high Priest servants care in defence of his Master our Saviour bids him put up Matth. 26. 51 52. his sword and instead of commending him and his zeal in rescuing the sacred Person of our blessed Saviour saies All they that take the sword shall perish by the sword And St. Paul exhorts the Ephesians Eph. 6. 10. 17. to be strong but in the Lord and in the power of his might not brandishing the sword of civill Magistrates but to take the belmet of salvation and sword of the Spirit which is the word of God and in another place he sayes that Faith comes by hearing and how shall they beleeve in him they have not heard and how shall they heare without a Rom. 10. 14. 17 preacher And yet if it had been as good a way Paul would doubtlesse have taught it them by saying how shall they beleeve unlesse you tell them and how shall they know what is to bee beleeved unlesse you impose it upon them But this was none of Pauls Doctrine both our Saviour and his Apostles not only taught and practised but sealed the contrary with their bloud The Spaniards are blamed and that justly by all other Nations for having massacred so many millions of West-Indians in their owne Country under pretence of Religion though it be evident it was only that they might the easier rifle them of their gold and silver and so it is in all persecutions pretended for Conscience sake for did we but a little consider with our selves we would easily conclude that few have been yet so mad to put people to death meerly for Religion sake I know that many in passion rage and fury will say it is pity such Hereticks should live but when such men are in a calme mood if another Nathan like him that came to David should say unto them there is such a neighbour of mine 2 Sam. 12. 1. charitable to the poore upright in his dealing courteous in his behaviour meek and lowly minded loyall to his Sovereigne true to his Country chusing rather to suffer than offer injuries beloved of all that knew him and never so much as tainted with suspition of any thing blame-worthy till of late being accused as a Separatist for seducing the Kings liege people unto his owne Religion the Jury finding him guilty he is condemned to dye will not a tender hearted Christian be ready to reply it is pity such a one should dye and though the Law condemne him the King is mercifull and doubtlesse would reprieve him if he knew he had been loyall to his Country and committed no other sinne then endeavouring by argument from Scripture to bring others of his owne Religion now though most men or every good man would be loth that a conscientious Christian should be put to death for doing nothing but what he is bound in conscience the winning Proselites to his cause his religion which amongst so many different sorts of Christins he thinks to be the right and himselfe no lesse obliged to publish it then Peter and John who when they were commanded by the Magistrate not to speake or Acts 4. 17. 10. teach in the name of Jesus answered We cannot but speake the things which we have seen and heard And when our Saviour sent out his Apostles he said unto them What I tell you in darknesse speake ye in light and what ye hear in the ear that preach ye upon the house tops and Matth. 10. 17 2â— feare not them which kill the body cut are not able to kill the soule Now though Christians generally will not acknowledge that they put any to death meerly for Conscience sake yet so long as there is a Law whereunto such as differ from us in religion or any point thereof shal be more lyable then our selves as the Jewes when they could not resist and gainsay the spirit wherewith Steven spake stirred up the people suborned and set up false witnesses to accuse him Acts 6. 11. 13. So amongst us there will not be wanting one or other who for some private interest and by-respect will finde out one to accuse others to witnesse a Jury to give verdict and make guilty a Judge to pronounce the sentence and at last finde meanes to keep the King from reprieving all of them thus conspiring to put him to death by the advantage of such a Law whereas really it was not his Religion which they so much regarded and they may cleerly say they put him not to death for his Religion but it was their owne respective private benefit and ends which corrupted them to compasse his distruction by force and colour of such a Law But why what reason which is Scripture proofe can be given why a particular Gentleman should be put out of a Mannor whereof he hath the propriety by inheritance or purchase more than a whole Nation a Nation of Infidells and Pagans for Religion sake Perhaps it Object may be said the State hath enacted a Law whereby this Gentleman 's whole revenue or part of it becomes forfeited because he is not of the true Religion whereto I answer That Popery was enacted to be the true Religion in Queen Maries dayes and that which Protestants professe Answ in Queen Elizabeths yet they could not be both the true Religion however the Subject was not suffered to say so much of either so long as they had a Parliament protection but doubtlesse all just Laws have their grounds and rule in Scripture and more exactly such as concerne Religion which is the unum necessarium and if a Pagan Nation may not be invaded in their teritories because they will not be of our Religion nor a neighbouring Christian people differing from us in some opinions why should a particular man have his only lambe 2 Sam. 12. 4. his pittance taken from him for refusing only to be of a religion or of an opinion which would absolute
Jesus St. Paul writing to the Romans about meats which were lawfull to be eaten by such as beleeved they might eat them prescribes notwithstanding to forbeare rather then offend a weake brother but withall sayes Rom. 14. 22 23. Happy is he that condemneth not himselfe in that thing which he alloweth and he that doubteth is damned if he eateth because he eateth not of faith for whatsoever is not of faith is sin And in the same Chapter vers 5. he saies One man esteemeth one day above another and another esteemeth every day alike let every man be fully perswaded in his owne minde according to which doctrine a mans owne conscience was both primarily and lastly to be resolved fully before he eat or dranke whether he keep holy-daies or no and not the Inquisition house or Bishops court If eating with a doubting conscience only be sinne what is it in such as eat contrary to their conscience how much greater sin is it in such as goe to Church or are present at worshipping of God in such a manner as they themselves hold to be flat Idolatry and then how comparatively greater is their sin that force others to doe that which damnes themselves so much against their owne wills and dispositions But perhaps it will be objected that they are not forced but may chuse whether they will come to Church or no so they pay one Object third part of their revenues or some easier fine To which I answer Answ That such fines imprisonment or lesser punishments whatsoever are justly to be accounted force and that in the highest nature when a man will rather resolve to hazard the losse of his own soule in going to Church with a double conscience according to his owne tenets and opinion then to submit to the said fines imprisonment or other punishments I need say no more then such going to Church is not of faith but of feare and faith comes by hearing not by fighting But it will be againe objected That the Apostles had no power or Object authority from the civill Magistrate to render into obedient unto their doctrine in a compulsive way otherwise they would in likelihood have made use of it there being no such probable meanes under heaven as such imagine to settle an uniformity as fining imprisoning banishing cutting off eares and 〈◊〉 if they see fit whereto I answer That the Apostles preaching baptizing and doing miracles were all Answ contrary to the authority and expresse commands of civill Magistrates and if they had had but equall 〈◊〉 from their Master having gained such multitudes of converts as our Saviour was fain to feed miraculously at one time about five thousand of them all men besides women and children at another time foure thousand men besides women and children Matth. 14. 24 and 15. 38. And in the Acts it is said Act. 2. 41. That through Peters preaching three thousand soules were added to them in one day we cannot justly thinke but having once gained so many Proselites and amongst those were souldiers to take leaders and commanders Luke 3. 12. 14. Act. 10. in the former part off they had through their numbers both means and reason rather to encourage them in adventuring to settle or at least to lay some ground-worke of their coercive discipline then with such boldnesse at first to travell from place to place from one City to another preaching Christ Jesus undauntedly when there was not so much as one to countenance and backe them against the civill Magistrate or persecution of the common people Why did the Apostles baptise or teach in the name of Jesus being expressely commanded by the civill Magistrate to the contrary this disobedience and offending of the higher powers had beene a sin in them unlesse our Saviour had given them expresse commission to teach all Nations and if coercive power had been as warrantable and more likely means to propagate the Gospel the Apostles were as much to blame in that they did not use it as they should have been if they had not preached the Gospel at all for Christ that commanded them the end must needs understand the means there to conducing to be comprehended in the same commission neither could they be said to want power for putting the meanes in execution so long as they had the gift of working miracles which doubtlesse they also practised so often as they had the divine Oracle for warrant and of this nature was Peters punishing Ananias and Saphira with sudden death because they had Acts 5. 5. 10. dedicated a certain possession unto the Lord and afterwards sought to rob his Saints of part thereof Paul likewise Chap. 13. 11. struck Elimas the forcerer blinde because he sought to turn away Paulus Sergius the Deputy his heart from the faith And his delivering of Himenous and Alexander unto Sathan that they might learne not to blaspheme 1 Tim. 1. 20. I suppose may be understood in the same manner Our Saviour having occasion to make use of an Asse that the Prophesie in Zachariah might be fulfilled Zach. 9 9. sent two of his Disciples to the village Belphage to fetch one giving them no other instructions but that if any body said ought unto them they should reply That the Lord had need of it Matth. 21. 3. Even so might the Apostles have done when they had met with obstinate people that would not receive their Gospel especially the Jews which the Roman Magistrate in likelihood regarded little whether they were Jews or Christians it had been but sending for a Centurian or other officer of justice with a little ticket that Domino opus est no body should have been able to resist their will as it is said in the Romans Rom. 9. 19. the proudest Pharaoh must have submitted and all his Subjects been willing to assist besides legions of Angels Matth. 26. 53. which would have been in readinesse if God had pleased to warrant them in such a course And whereas in the Scripture before alledged it is said Acts 2 41. That three thousand soules were added to the Church that day the Text declares also that they which gladly received the word were baptised insinuating that they which doe not willingly receive the word ought not to Note be baptised much lesse be forceibly baptised or being first baptised in their infancie when good hopes were conceived of them be afterwards compelled to receive the word and participate in the ordinances when their unwillingnesse is so well known and this to be the case of all such Christians as are forced into a Religion But how many souls soever were added to the Church at Peters preaching Acts 2 47. and whereas it is said That the Lord added daily to the Church such as should be saved it cannot be said so in such Countries where the Inquisition ruleth or people are forced to goe to Church upon penalties how small soever there is neither adding to the Church nor
might seem to colour it yet they ought to be so much more deliberately considered and pondered on for the honour we owe to Gods truth and charity to our neghbour In Matthews Gospel cap. 28. 20. it is said Teach them to observe all things whatsoever I have commanded you But I doe not finde persecution to have been expressely commanded in any place of the Gospel and whereas some would infer it from the words Let all things be done 1 Cor. 14. 40. decently and in order as by the coherence with the whole Chapter it appeares plainly to relate only unto the orderly proceeding behaviour in their assemblies or publick meetings so it possibly cannot be made appear from hence that there is or ought to be a power to persecute or put to death for then this conclusion would follow that the Church Note of Corinth had commission given them to put a man to death only for indecencie or for having done any thing which was unseemly or out of order but this would be both a great absurdity injustice and blasphemy to affirme againe Let all things be done decently and in order cannot possibly signifie or imply a power or order of fining imprisoning and putting to death unlesse you will say that the Apostles Disciples and all Christian Churches especially that of Corinth had the same power and then you must either say that there was no delinquencie to proceed against in a coercive way which is notoriously false or else you must condemn them all because they did not practise it at any time for as the precept or command was given to the Church and Saints of Corinth so Pauls meaning and intention must needs be that they of all others should observe and practise it fully and punctually in all things that it might have been a president to others and lastly that the commission of decencie and order in all things was given 1 Cor. 1. 1. 2. Cap 9. 10. Cap. 10. 11 8. unto the Church of Corinth is plaine since the whole Epistle is directed to them particularly and by name but it was written for instruction and concerned equally all the Disciples Churches of Christ both then living and us as S. Paul saies On whom the ends of the world are come now it is grosse and preposterous to think or say that Paul gave the Church of Corinth such commission that is an order or authority to Note use coercive power for the better prevailing that all things might be done decently and in order because he knew they wanted and could not have the assistance of the civil Magistrate thereunto and if the coercive was not intended to them much lesse to future Churches who have only received the same commission after so many reversions and can not pretend that the words thereof should have a different or larger signification in our favour then was meant unto the Corinthians unto whom it was immediately directed and we may well presume that if it had signified a compulsive or Lordly jurisdiction to have been put in execution by Christian Churches or Common-wealths in after ages which cannot be because of so many absurd consequences which follow thereupon yet dato non concesso in such case I say the Apostles and primitive Christians though they themselves had wanted coercive meanes and power would not withstanding infallibly have left some ground or warrant inserted in the letter of the Gospel to be conveyed successively unto posterity for their better direction in 〈…〉 nesse of such concernment and so great obscurity in that sense which is objected but if the point be intricate or dubious the safest way is to proceed no further then we have a precept or president of our Saviour or his Apostles to warrant us especially in matters of so high a nature as are the worship and service of God Almighty the Discipline of his House and tender consciences of his dearest Saints In the Gospel we meet with Bishops a Presbytery Elders Deacons Apostles Evangelists Disciples Prophets strange tongues and Interpreters 1 Tim. 3. 12 4. 14. Tit. 1. 5. 1 Tim. 3. 8 5. 1. 7. Act 6. beginning Luke 10. 1 23. 1 Cor. 12. 10. Eph 4. 11 12 13. Rom. 12. 8 of tongues Elders that rule well and labour in the Ministery some to take care of poore widowes others for exhortation Pastors Teachers for perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ untill we all come in the unity of the faith as St. Paul sayes But what spirit of truth doe we ever meet with which saies that any of these were given for the corporall imprisoning banishing or putting to death the body of Christ which are his Saints as of latter times too too often hath beene practised where finde wee in the Gospel order or authority to convent accuse and arraigne men with power of life and death for matters of religion or opinion only this is but traditionall and far short from being Cannoâ—icall and Christian it is true we finde here a precept for endeavouring to accomplish a unity of faith in the Saints or the Saints in the unity of faith but this was neither universall nor nationall unity as appeares afterwards where he sayes unto the same Ephesians Walke not as other Gentiles walke in the vanity of their mindes much lesse was any constraint or compulsion ordered Verse 17. or intended to be used for then both they and all other Christian Churches had been bound to make all others walke with them in unity of faith or to walke unto the gallowes and the Apostles admonition in such case would have been both more proper and effectuall which the Ephesians as such Church commanders pretend if he had â—aid Walke not as other Gentiles who because they will not walke with you in unity of Râ—ligion and uniformity of discipline are deservedly compelled to walke unto the gallowes Hath it not often been instilled into the eares of Princes as Hansan the great favourite did unto King Ahasueâ—us concerning the Jewes Gods people who were then afflicted in captivâ—â—y and so â—bjectly contemp 〈…〉 le that they could not possibly be dangerous to the State and yeâ— proud Haman â—stner 3. 8 9. c. only because a consciencious Mordecai was scrupulous and could not â—ow and doe revâ—ience to him as the King commanded 〈…〉 ed hâ—â—â—â—jesty 〈…〉 a there was a certaine peoplâ— scattered ab 〈…〉 〈◊〉 〈…〉 spersed into all Provinces of his Kingdome whose lawes were divers from all people neither kept they the Kings lawes and therefore it was not for the Kings profit to suffer them in which respect if it pleased his Majesty that letters might be writ for their destruction he promised to pay ten thousand talents of silver into the Kings treasurie hereupon the King conâ—ented to the Edict that all of them men women and children should be massacred and for Hamans good counsell remitted the ten thousand
abilities then themselves and yet will not forbeare to perplex and perfecute them and according to the principles which many of them hold and practise had they been living in our Saviours dayes they would Note have been far likelier to have crucified him then were the Jews themselves And who can reslve me whether the penitent thiefe was not once guilty and actually consenting unto Christs death or whether such Christians as come short in nothing but that they have not Christ on earth in their power will not be one day found guilty or crucifying him againe though they could not act it upon his person besides the Saints are coheirâ—s with Christ they are his beloved ones his glory his Rom. 8. 17 Râ—v 2. 9. Psi 108. 6 Eph 1. 23. 1 Cor. 12. 12. Pâ—â— 105. 15 2 Cor. 8 23 Heb. â—3 〈◊〉 〈…〉 〈…〉 spouse nay they are his body they are Christ himselfe they are all Aâ—ointed of the Lord and we are forbid to touch them Oh let us not be longer guilty of persecuting the least of them And wheâ—eas Saint Paul exhorted the Hebrewes that they should not be forgetfull to entertaine strangers because some thereby had entertained Angels unawares I humbly wiâ—h all Châ—istian people would in the feare of God consider whether in putting their Christian brethren to death for matters of conscience Religion only they do not run a thousand times greater hazard to spill the innocent bloud of Gods chosen people his first born whose names are written in heaven and that it be imputed to them to have Heb. 12. 23. crucified the Lord himselfe againe far more wilfully then the Jewes because we crucifie him in his Saints our brethren whom we have both 〈◊〉 and knowne Matth. 25. 40. 45. It is said in the Acts Act. 18. 12 13 14 16. that when Gallio was Deputy of Achaia the Jewes made insurrection with one accord against Paul and brought him to the judgement feat saying This fellow perwadeth men to worship God contrary to the Law but Gaellio answered the Jews and told them if it were a matter of wrong or wicked lewdnesse he would have done as equity required and herewith drove them from the judgement seat now though no doubt but God guided this proceeding of Gallio that Paul might have the better opportunity to preach the Gospel so is Gallio his judgement more remarkable who at such a time and instant as God had over him a speciall and more then ordinary providence could say though it is likely that he regarded alike the Jewish and the Christian Religion yet we who are under the Gospel may especially learne it from him that the worshiping of God in a Note different manner though contrary to an established civill Law according as men finde themselves bound in conscience which must not be wavering or doubting ought not to be interpreted or accounted as wicked lewdnesse or a matter of wrong to those that were of another opinion much lesse be punished as such The passage of Gamaliel Act. cap. 5. and what he said to disswade the Jewes from persecuting the Apostles to death is no lesse worth our serious consideration The Apostles having cured and converted multitudes of people vers 18. the high Priest and all that were with him being full of indignation laid hands on the Apostles and put them into prison but the Lord who never forsakes those that trust in him sent an Angel and brought them out againe the Apostles according as the Angel bid them went into the Temple to reach the word of life which when the Jewes understood they caused them to be apprehended and brought before the Councell that they might be put to death The Jewes having finished their accusations and the Apostles answered what God inspired them with for their owne defence Gamaliel one of the Councell a Pharisie a great Doctor of the Law and in reputation among the people having commanded the Apostles to withdraw said unto them vers 35. Ye men of Israel take heed to your selves what ye intend to doe concerning these men and having given examples of Theudas and Judas who for a while drawing much people to them were afterwards dispersed exhorted them to let the Apostles alone saying v. 38. 39. if this counsell or this worke be of God ye cannot overthrow is lest happily yt be found even to fight against God and the Jewes agreed with him I know that most men now adayes either reflect little upon these Scriptures or account both Gamaliel and Gallio to have plaid the worldly polititians in this businesse and not being servent in their owne Religion tooke care only to quiet the people for the present alledging that we must not live like those that say let the world goe how it list nor Object expect that God will relieve us when we dye still in the ditch and cry God helpe ut only but I desire such to consider that as the luke-warm are so distastefull unto God that he hath declared himselfe to spue them Answ Rev. 3. 16. Rom. 10. 2 Jam. 2. 19. 20. out so he hath also said that men many times have a zeale without knowledge and that the wrath of man workes not the righteousnesse of God for which cause James exhorts them to be slow to wrath Gamaliel and Gallio are not to be looked upon barely as polititians who in that respect might be biased carried away through their own private interest or that of State but their reason should be truly valued by men of moderate temper not without zeale the more the better so it be according to knowledge but I mean such men as are not engaged to Rom. 10. 2 the contrary opinion Gamaliels great argument was that the Jewes should forbeare to persecute the Apostles because they ran a hazard of Note fighting against God and this was no bare jealousie or phansie of Gamaliele but a most sacred truth for we finde that our Saviour told Paul before he was converted that he persecuted him whilest he held the garments of those that stoned Steven and haled the Saints both men and women up and downe before Magistrates and into prison Act. 9. 4 5. and 22. and 23. chap. And it is yet further to be observed that these advices and counsells of Gallio and Gamaliel were not only grounded upon policie reason and Religion but were in favour of the Apostles and recorded by the Spirit of God with the liberty and successe which ensued thereon in the Apostles freer preaching of the Gospell which in a kinde of silent manner tells us they were guided by an especiall providence to become instruments of procuring Liberty of Conscience unto the Apostles and remaine an example for all Christians to grant the sike to one another Will it not be acknowledged that the Bishops in Queene Maries dayes and since persecuted many Christians and therein resisted Christ instead of setting him up upon his throne Yea some will
thoughts whether it be not a much safer way in spirituall affaires for every particular man to understand his owne estate betwixt God and himselfe and manage his own busines whether it be not a greater infringement of Christian libertie and proprietie to have burdens and impositions layd upon the conscience Note whereby a poore soule lives in hatefull bondage upon earth and subjects it selfe unto perpetuall torments in hell hereafter without a meanes or possibility to helpe himselfe though he be sensible of the miserable state and condition wherein he is or apprehend the inevitable destruction whereto they lead him If the redeeming civill rights and priviledges which hath made this present Parliament so deare be acceptable in so high a nature as to engage the Kingdome in a war for their defence how much more will the Liberty of Conscience which transcends the other as far as spirituall liberty does temporall engage it still further at their devotions The civill Lawes permit Subjects to defend their estates with Swords and Guns but what kinde of Laws are those which expose men naked to have their Religion and Consciences assaulted The civility of the French Nation is such that in regard the Protestants though they have a liberty of profession being most commonly fewer in number in what ever company they happen lest the Protestants should there with be adash'd as wanting courage and not enjoy an equall liberty and freedome of conversation with the Papists in this respect they are so temperate and discreet that it is held an inseemly and uncivill part for a Papist to aske an other what Religion he is of whereas in England it is ordinary with Protestants to reproach one another with the nick-name of Puritan or Separatist Presbyterian or Independent even those which we cannot but acknowledge to be conscientious and jealous of offending God in any thing and that which renders us inexcusable is that many times when we cannot colourably fix any of these distinctions upon a man who differs from us in opinion or discourse only we are so apt to terme him malignant or Popishly affected though never any Law was yet made to declare them such It is usuall with gamesters to say they had rather lose their own money then that others should lose it for them and surely if we took as much delight in saving our soules as gamesters doe in losing of their money we would quickly chuse to hazard the losse of our owne souls our selves rather then forgoe the present joy and comfort of endeavouring the salvation of them by our owne and not by an implicite faith Parents or such as beare affection when God pleases to call their friends or children out of this world by sicknesse have great contentment that they were neare at hand to send for the Physitians and provide such remedies as if God had pleased were likeliest to prevail for their recovery how much more then will it encrease the miseries of the damned when they shall thinke and see how foolish and sottish they have been to take no care or thought of making their salvation sure by trying of the spirits and searching whether they were in the truth or no How will children curse their parents servants their masters and whole Nations the State and Government wherein they were borne and bred which instead of teaching them to prove all things and 1 Thess 5. 21. hold fast that which is good have brought them up in blinde devotion and superstitious idolizing of whatsoever their ancestors or themselves beleeved saying they ought to be wise unto sobriety and not preferre their owne studies or judgements before the Acts and Caâ—â—onâ— of Synods and whole Kingdomes It is true that Christ promised he would send the Spirit which should lead them into all truth and that where two or Joh. 16. 7. 13. Matth. 18. 20. three be gathered together in his name he will be in the midst of them from whence and such like Scriptures it will follow that a Church Synod or Councell cannot erre in fundamentalls no more then elect Christian fall finally from grace so long as such a Synod or Church keeps close unto the Scriptures and herein all Christians agree and joyne in one confession that the Bible is the very truth and word of God but when a Protestant Synod or Papall Councell shall goe further and Paraphrase make Inferences Consequences Conclusions Canors and the like or say this is the genuine full and only sense and meaning of such a Text and not as their respective adversaries object herein they are both though not equally in a possibility offerring and cannot be infallibly sure of truth but as each of them is ant to abound in their own sense thinking their peculiar exposition 〈◊〉 it and cannot chuse but be swayed there with so ought they equally to leave all such as differ from them as large a liberty and freedome to enjoy their owne opinions for though the Members of one Synod may be more learned wise and outwardly conscientious and zealous in Religion then another yet these are no infallible grounds and tokens of Gods greater illumination and presence with one then with the other and though a third and more superiour Synod should see that one of the two former is in an errour and advise them that they shall do well to assent unto the other yet this Synod which hath two to one against it selfe neither may not can forsake their owne opinions upon the â—ate authority of the other two before they see cleare evidence in Scripture whereby their owne reason findes it selfe convinced And since in that text according to John the Evangelist afore mentioned where it is said cap. 16. 13 14 15. The Spirit shall lead them into all truth it appears that that truth is no other then what the blessed Spirit had heard and received of Christs then much lesse may frail mankinde whether assembled in a Synod or otherwise thinke any thing of their owne addition or but varied in the least tittle to be infallible or of equall authority with Scripture nay since neither Christ nor his Disciples thought good to force men to receive their Gospel how much more presumptuous is it in men of the same passions and infirmities with others to impose Cannons and resolutions upon the consciences of their brethren Christ said unto his Disciples Matth. 7. 6. Give not that which is holy unto dogs neither cast your pearles before swine lest they trample them under their feet and when a woman of Canaan be sought him unto whom upon the third motion he answered cap. 15. 26 28. O woman great is thy faith yet upon her first and second deprecation she could obtaine no better answer then It is not meet to take the childrens bread and cast it unto dogs And in Davids Psalmes Psal 50. 16 17. God said unto the wicked What hast thou to doe to take my Covenant into thy mouth seeing thou hatest instruction and