my self in mind as well as you That I so often I think so often as I come to you mention to you my Declaration from Bredah And let me put you in mind of another Declaration published by your selves about the same time and which I am perswaded made mine the more effectual An Honest Generous and Christian Declaration signed by the most eminent Persons who had been the most eminent Sufferers in which you renounced all former Animosities and memory of former Unkindnesses And my Lords and Gentlemen let it be in no mans power to charge me or you with the breach of our words or Promises which can never be a good Ingredient to our future security And in the Chancellors Speech to both Houses May the 8th 1661. It is said He told you but now meaning the King that he vallued himself much upon keeping his word upon performing all that he promiseth to his People And also in the Kings discourse with Richard Hubberthorn soon after he arrived in England he said Well of this you may be assured That you shall none of you suffer for your Opinions or Religion so long as you live peaceably and you have the Word of a King for it and I also have given forth a Declaration to the same purpose That none shall Wrong you or Abuse you And further in the Kings Doclaration dated December 26. 1662 wherein he declares first his wonderful Restoration without the least blood-shed by the Military Sword And he expresseth his Clemency or the Clemency of his Nature And he vindicates himself from divers suggestions of disaffected Persons particularly from that of intending to subject Persons and Estates to revenge or spoil c. and from intending to introduce a Military or Arbitrary way of Government Also he expresseth these words as a malicius Scandal viz. That having made use of such solemn Promises from Bredah and in several Declarations since of ease and liberty to tender Consciences instead of performing any part of them we have added streighter Fetters then ever And further adds viz. We find it as artificially as maliciously divulged throughout the whole Kingdom that at the same time we deny a sitting Liberty to those other Sects of our Subjects whose Consciences will not allow them to conform to the Religion established we are highly indulgent to Papists even to such a degree of countenance as may even endanger the Protestants Religion These and such like in the said Declaration are related as venomous Insinuations most false and malicious Scandals wicked and malicious Suggestions and the Fomenters of them as the most dangerous Enemies of his Crown and of the Peace and Happiness of the Nation And these words are further added viz. It having been always a constant profession of ours That we do and shall ever think our royal dignity and greatness much more happily and securely founded on our own Clemency and our Subjects Loves then in their Fears and our Power To give our People a Testimony of our founding all our security rather in their affections then in any Military Power the sole strength and security we shall ever confide in shall be the hearts and affections of our Subjects indeared and confirmed to us by our Graâ—ious and Steady manner of Government according to the antient known Laws of the Land there being not any one of our Subjects who doth more from his heart abhor then we our selves all sorts of Military and Arbitrary Rule As concerning the non-performance of our Promises we remember well the very words of those from Bredah viz. We do declare a liberty to tender Consciences and that no man shall be disquieted or called in question for differences of Opinion in matters of Religion which do not disturb the Peace of the Kingdom and that we shall be ready to consent to such an Act of Parliament as upon Mature deliberation shall be offered to us for the full granting that Indulgence We remember well the Confirmations we have made of them since upon several occasions in Parliament and as all these things are still fresh in our memory so are we still firm in the Resolution of performing them to the full We do conceive our selves so far engaged both in honour and in what we owe to the Peace of our Dominions which we profess we can never think secure whilst there shall be a colour left to the disaffected to inflame the minds of so many Multitudes upon the scores of Consciences with dispair of ever obtaining any effect of our Promises for their ease Such an Act as in pursuance of our Promises the wisdom of our Parliament shall think fit to offer unto us for the ease of tender Consciences We profess it would be grievous unto us to consent to the putting any of our Subjects to death for their Opinions in matter of Religion only Our expressing according to Christian Charity Our dislike of Blood-shed for Religion only Our Parliament is an Assembly so eminent in their Loyalty and their Zeal for the Peace and Prosperity of our Kingdoms can no wayes be doubted in the performance of all our Promises and to the affecting all those gracious intentions which God knows our heart is full of for the PLENTY PROSPERITY and UNIVERSAL SATISFACTION of the NATION We think to give them the most important Marks of our care First In punishing by severe Laws that Licentiousness and Impiety which we find to our great grief hath overspread the Nation And lastly so to improve the good consequence to the advancement of trade that all our Subjects finding the advantage in that Prime foundation of plenty they may all with minds happily composed by our clemency and indulgence instead of taking up thoughts of deserting their professions apply themselves comfortably and with redoubled industry to their several vocations c. Also in the Votes and Advice of the House of Commons Febr. 5. 1662. Upon reading the Kings Declaration and Speech are these words viz. And our hearts are further enlarged in these returns of Thanks-giving when we consider your Majesties most Princely and Heroick professions of relying upon the affections of your People AND ABHORING ALL SORTS OF MILITARY AND ARBITRARY RULE c. And in the Kings Declaration March 15th 1671. Pag. 4. But it being Evident by the sad Experience of twelve years that there is very little fruit of all those forceable courses And in Pag. 8. It s said we do in the next place declare our will and pleasure to be that the Execution of all and all manner of penal Laws in matters Ecclesiastical against whatsoever sort of Non-conformists or Recusants be immediately suspended and they are hereby suspended c. THE END
saith one of him and of those who were taken one hundred and eighty were burned to death because they wâ—… 〈◊〉 abjure their Doctrine this was the first Example of putting erring Persons to death that I sind in the Romish Church By this time I hope it will not be thought unreasonable to say He that teaches mercy to erring Persons teaches indifferency in Religion unless so many Fathers and so many Churches and the best of Emperors and all the World till they were abused by Tyranny Popery and faction did teach indifferency For I have shewn that Christianity doth not punish corporally persons erring Spiritually but indeed Popery doth The Donatists and Circumcelians and Arrians and Itaciani they of old did in the middle Ages the Patrons of Images did and the Papists at this day do and have done ever since they were taught it by their St Dominick Let all Errors be as much and as zealously supprest as may be but let it be done by such means as are proper instruments of their suppression by Preaching and Disputation by Charity and Sweetness by Holiness of Life Assiduity of Exhortation by the Word of God and Prayer For these wayes are most natural most prudent most peaceable and effectual only let not men be hasty in calling every disliked Opinion by the name of Heresie and when they have resolved that they will call it so let them use the erring person like a Brother not beat him like a Dog or convince him with a Gibbit or vex him out of his understanding or perswasion Thus far Jer. Talyer these Passages being truly collected out of his Epistle where are many more to the same purpose to which the Reader is referred for further satisfaction if he desire it And further in his Sixteenth Section for the lawlulness of Princes giving Toleration to several Religions he hath these Passages For it may be safe in diversity of perswasions and it is also a part of Christian Religion that the Liberty of mens Consciences should be preserved in all things where God hath not set a limit That the Soul of man should be free and acknowledge no Master but Jesus Christ That matters Spiritual should not be restrained by punishments corporal That the same meekness and Charity should be preserved in the promotion of Christianity that gave it foundation and increment and firmness in its first publication And that Persons should not more certainly be condemned then their Opinions confuted And lastly That the Infirmities of men and difficulties of things should be both put in ballance to make abatement in the diffinitive sentence against mens persons As Christian Princes must look to the interest of their Goverment so especially must they consider the interests of Christianity and not call every redargution or modesty discovery of an established Error by the name of the disturbance of the Peace For It is very likely that the peevishness and impatience of contradiction in the Governors may break the peace Let them but remember the Gentleness of Christianity the Liberty of Consciences which ought to be preserved and let them do justice to the persons whoever they are that are peevish provided no mans person be over-born with prejudice For If it be necessary for all men to subscribe to the present established Religion by the same reason at another time a man may be bound to subscribe the contradictory and to all Religions in the World Uncharitableness is much prevented when no person is on either side engaged upon revenge or troubled with disgrace or vexed with punishments by any decretory sentence against him It was the saying of a wise States-man I mean Thuanus Haeretici qui pace data factionibus scinduntur persecutione uniuntur contra Remp. If you persecute Hereticks or Discrepants they unite themselves as to a common defence if you permit them they divide themselves upon private interest and the rather if this interest was an ingredient of the Opinion SECT VII Instances out of divers Authors treating on the same Subject Collected by W. C. deceased CHrisostomus said It is not the manner of the Children of God to Persecute others to death about their Religion but it hath been and is their condition to be put to death themselves for the Testimony of the Truth Moreover said he the shedding of Blood about Religion is an evident token of Antichrist Relig. Uris pag. 192. Haywardus said That the best Writers of that time did agree in one opinion and with Tertulliano Lactantio Cassidoro and Josephus c. That People must inform men to imbrace Religion with Reason and not compel them by violence I have for long season determined said one of the Kings of France â—o reform the Church which with out Peace said he I cannot do and it is unpossible to reform or convert people by violence I am King as a Shepherd said he and will not shed the Blood of my Sheep but will gather them through the mildness and goodness of a King and not through the power of Tyranny And I will give them that are of the reformed Religion right Liberty to live and dwell free without being examined perplexed molested or compelled to any thing contrary to their Consciences for they shall have the free exercise of their Religion c. vide Chron. Vande Underg 2. deel page 1514. Luther said That the Hypocrites Church was to be known by its Manners whose Image and Sign was Esau yet she boasted of God and would be accounted his Church but lived wholly according to the World Further said he the true Church is not defended by a â—…ly Armâ— which wicked Bishops especially use and cry unto Thesau pag. 622. Colvin said That the Apostle gave to understand that to exercise authority over ones Faith was in no wise just nor tolerable yea said he It is Tyranny in the Church for FAITH ought to be free from all Subjection of men When several of the Priests in the low Countries requested of the Prince and States that they would introduce Ordinances and Discipline according to their Opinions but the Prince and the States rejected their requests esteeming them prejudicial both to Religion and Pollicy when they observed the diverse Opinions that were among the People concluding It was the best way to perserve unity among the People to give Liberty to all and to Compel none Anno 1608. Edict Fol. 27. Areneus affirmed That all forcing of Conscience though it was but a forbiding of the Exercise which is esteemed by one or another to be necessary to Salvation is in no wise right nor fitting He also affirmed That through diversities of Religions the Kingdom should not be brought into any disturbance The Antient Reformed Protestants termed that forcing of Conscience when they were constrained to leave off the exercise of their Religion saying Car nous privant de nostre Religion on nous tiendroit en une continuele mors corporelle spirituelle that is For to deprive us
A Christian Plea Against PERSECUTION For the Cause of CONSCIENCE Grounded upon Scripture Reason Experience and Testimonies Of Princes learned Authors Impartially Collected by Ellis Hookes Now I say unto you Refrain from these Men a let them alone for if this Counsel or this Wond he of Men it will come to nought but if it brk God you cannot overthrow it lest happily yo e of found Fighters against God Acts 5.38 39. u be Published for the Service of Truth The Contents I. REason against Persecution is because it is Contrary to the Scriptures II. Reason against Persecution for the cause of Conscience is because it is against the Profession and Practice of Famous Princes III. Reason against Persecution is because it is condemned by the antient and the later Writers IV. Reason It s no prejudice to a Kingdom or Common-wealth if Libery of Conscience be suffered to such as fear God as is or will be manifested in such mens Lives and Conversations as Scripture-Examples Testifie V. Several Testimonies shewing that Conscience ought to be free and not to be imposed upon and no person ought to be Compelled to accuse himself or purge himself by Oath VI. Some remarkable Collections out of Doctor Taylors Book entituled OEOAOTIA EKAEKTIKH A Discourse of the Liberty of Prophesying shewing the unreasonableness of prescribing to other mens Faith and the Iniquity of persecuting different Opinions VII Instances out of divers Authors treating on the same subject by W. C. deceased VIII Several Reasons rendred why no outward force nor imposition ought to be used in matters of Faith and Religion by R. H. S. F. and F. H. deceased IX Several Sayings Collected from the Speeches and writings of King Charles the first X. Several Promises and Declarations for the Liberty of tender Consciences taken out of the Speeches of King Charles the second SECT I. Persecution for the cause of Conscience is against the Doctrine of Jesus Christ the King of Kings as these Scriptures and Reasons following do demonstrate The first Reason against Persecution is because it is contrary to Scripture FOr Christ commanded that the Tares and Wheat should be let alone in the World and not pluckt up until the Harvest which is the End of the World Matth. 13.30 38 c. Christ also commandeth that they that are blind should be let alone referring their punishment unto the falling into the Ditch Matth. 15.14 Again he reproved his Disciples who would have had Fire come down from Heaven and devour those Samaritans who would not receive him in these Words Ye know not of what Spirit ye are the Son of man is not come to destroy mens Lives but to save them Luke 9.54 55. Paul the Apostle taught that the Servant of the Lord must not strive but must be gentle towards all men suffering the evil men instructing them with meekness that are contrary-minded proving if God at any time will give them Repentance that they may acknowledge the Truth and come to amendment out of the Snare of the Devil 2 Tim. 2.24 25 26. According to these blessed Commandments the Prophets foretold that when the Law of Moses concerning Worship should cease and Christs Kingdom be established Esa 2.4 Mica 4.3 4. Esa 11.9 they should break their Swords into Plough-shares and their Spears into Pruning-hooks Then shall none hurt or destroy in all the Mountains of my holiness And when he came the same he taught and practised as before so did his Disciples after him for the Weapons of his Warfare are nor carnal saith the Apostle 2 Cor. 10.4 But he chargeth straitly that his Disciples should be so far from persecuting those that would not be of their Religion that when they were persecuted they should pray when they were Cursed they should Bless c. Matth. 5. And the reason seems to be because they who now are Tares may hereafter become Wheat they who are now Blind may hereafter see they that now resist him may hereafter receive him they that are now in the Devils snare in adversness to the Truth may hereafter come to Repentance they that are now Blasphemers and Persecutors as Paul was may in time become faithful as he they that are now Idolatrous as the Corinthians once were 1 Cor. 6.9 may hereafter become true Worshippers as they they that are now no people of God nor under Mercy as the Saints sometimes were 1 Pet. 2.20 may hereafter become the People of God and obtain Mercy as they Some come not till the eleventh hour Matthew 20.6 If those that come not till the last hour should be destroyed because they come not at the first then should they never come but be prevented SECT II. The second Reason against Persecution for cause of Conscience is because it is against the Profession and Practice of famous Princes FIrst Consider the speech of King James to the Parliament 1609. he saith It is 〈…〉 Râ—le in Divinity that God never serves to plant his Church by Violence and Bloodshed and that it was usually the Condition of Christians to be persecuted but not to persecute Again he saith page four speaking of the Papists I gave good proof that I intended no Persecution against them for Conscience Cause And in the same Kings Exposition of the Revelation the twentieth printed 1588 he writes thus Compassing of the Saints and beseiging of the beloved City declareth unto us a certain Note of a false Church to be Persecution for they come to seek the Faithful the Faithful are them that are sought the Wicked are the Besiegers the Faithful are the Besieged And the King of Bohemia hath thus written And notwithstanding the success of the later Times wherein Sundry Opinions have been hatched about the subject of Religion may make one clearly discern with his Eye and as it were to touch with his Finger that according to the Truth of the Scripture and a Maxime heretofore maintained by the antient Doctors of the Church that mens Consciences ought in no sort to be violated urged or constrained and whensoever men have attempted any thing by this violent course whether openly or by secret means the issue hath been Pernitious and the cause of great and wonderful Innovations in the Principalest and Mightiest Kingdoms and Countries of all Christendom And further he saith So that once more we do profess before God and the whole World that from this time forward we are firmly resolved not to persecute or molest or suffer to be persecuted or molested any person whosoever for matter of Religion no not those who profess themselves to be of the Romish Church neither to trouble nor disturb them in the Exercise of their Religion so they live conformable to the Laws of the States c. SECT III. The Third Reason because Persecution for Cause of Conscience is condemned by the antient and later Writers HIlary against Auxentius saith thus The Christian Church doth not persecute but is persecuted And Lamentable it is to
see the folly of these Times and the foolish Opinion of this World in that men think by humane Aid to help God and with Worldly Pomp and Power to undertake to defend the Christian Church I ask the Bishops what help used the Apostles in the publishing the Gospel with the Aid of what power did they Preach Christ and converted the Heathen from their Idolatry to God When they were in Prisons and lay in Chaines did they praise and give thanks to God for any dignities or favours received from the Court or do you think that Paul went about with regal Mandates or kingly Authority to gather and establish the Church of Christ Sought he Protection from Nero Vespatian The Apostles wrought with their hands for their own Maintenance travelling by Land and Water from Town to City to preach Christ yea the more they were forbidden the more they taught and preached Christ but now alas humane help must assist and protect the Faith and give the same Countenance too and by vain and worldly Honours do men seek to defend the Church of Christ as if he by his Power were unable to perform it The Church formerly by enduring Misery and Imprisonment was known to be a true Church The pretended Church now do terrifie others by Imprisonment Banishment and Misery and boasteth that she is highly esteemed of the World when as the true Church cannot but be hated of the same Tertul ad scapulam It agreeth both with human Reason and natural Equity that every man worship God uncompelled neither beseemeth it any Religion to compel another to be of their Religion which willingly and freely should be imbraced and not by constraint forasmuch as the Offerings were required of those that freely and of good will offered and not from the contrary Jerom in Proaem lib. 4. in Jeremiam Heresie must be cut off with the Sword of the Spirit let us strike through with the Arrows of the Spirit all Sons and Disciples of mis-led Hereticks that is with Testimonies of Scriptures the slaughter of Hereticks is by the Word of God Brentius upon the first of the Corinthians chap. 3. No man hath power to make or give Laws to Christians whereby to bind their Consciences for willingly freely and uncompelled with a ready desire and cheerful mind must those that come run unto Christ Luther in his Books of the Civil Magistrate saith The Laws of the Civil Magistrates Government extends no further then over the Body or Goods and to that which is external for over the Soul God will not suffer any man to rule only he himself will Rule there wherefore whosoever doth undertake to give Laws unto the Souls and Consciences of men he usurpeth that Government himself which appertaineth unto God c. Therefore upon 1 Kings 5. In the building of the Temple there was no sound of Iron heard to signifie that Christ will have in his Church a free and a willing People 〈◊〉 compelled and constrained by Laws and Statutes Again his â—…h upon Luke 22. It is not the true Catholick Church which is defended by the secular Arm or humane Power but the false and feigned Church which although it carries the name of a Church yet it denies the power thereof And upon Psal 17. he saith For the true Church of Christ knoweth not Brachium saeculare which the Bishops now adayes chiefly use Again in Postil Dom. 1 post Epipham he saith Let not Christians be commanded but exhorted for he that willingly will not do that whereunto he is friendly exhorted he is no Christian wherefore they that do compel those that are not willing shew thereby that they are not Christian Preachers but worldly Beadles Again upon 1 Peter 3. He saith If the Civil Magistrate shall command me to believe thus and thus I should answer him after this manner look you to your civil or worldly Goverment your Power extends not so far as to command any thing in Gods Kingdom therefore herein I may not hear you for if you cannot bear it that any should usurp Authority where you have to command how do you think that God should suffer you to thrust him from his Seat and to seat your self therein SECT IV. The Fourth Reason It s no prejudice to a Kingdom or Common-wealth if Liberty of Conscience be suffered to such as fear God as is or will be manifested in such mens lives and conversations as Scripture Examples testifie ABraham abode among the Cananites a long time yet contrary to them in Religion Gen. 13.7 and 16.13 Again he Sojourned in Gerar and King Abimelech give him leave to abide in his Land Gen. 20.21 23 24. Isaac also dwelt in the same Land yet contrary in Religion Gen. 26. Jacob lived Twenty years in one house with his unckle Laban yet differed in Religion Gen. 31. The People of Israel were about Three hundred and thirty years in that infamous Land of Egypt and afterwards seventy years in Babylon all which time they differed in Religion from the State Exod 12. and 2 Chron. 36. Come to 〈◊〉 time of Christ when Israel was under the Romans where lived divers Sects of Religion as Herodians Scribes and Pharisees Saduces and Libertines Thudeans and Samaritans besides the common Religion of the Jews Christ and his Apostles all which differed from the common Religion of the State which was like the worship of Diana which almost the whole World then worshipped Acts 19.20 All these lived under the Goverment of Caesar being no thing hurtful to the Common-wealth giving unto Caesar that which was his and for their Religion and Consciences towards God he left them to themselves as having no dominion over their Souls and Consciences and when the Enemies of Truth raised up any Tumults the wisdom of the Magistrate most wisely appeased them Acts 18.14 and 19.35 SECT V. Several Testimonies shewing that Conscience ought to he free and not to be imposed upon and no person be compelled to accuse himself or purge himself by Oath c. ACcusare se nemo tenetur saith Vasquius nisi coram deo secundum illud Chrisostom non tibi dico ut te prodasNo man is bound to accuse himself but before God according to that of Chrisostome I do not say that thou shouldst betray thy self Valque Coniro illustres P. 124. num 27. Quis sibi utrumque audeat assumere ut unquam sit ipse accusator Judex Who dares assume to himself to be both an Accuser and a Judge saith Austin That famous Lawyer Cooke saith Juramentum in propria est inventio Diaboli ad detrudendum animas miserorum in infernum The Oath Ex officio saith he is an invention of the Devil to cast the Souls of miserable people into Hell Aug. hom 50. Let the Judges saith Tindall judge and condemn the Trespasses under lawful Witnesses and not break up into the Consciences of men after the Example of Antichrists Disciples and compel them either to forswear themselves or
of our Religion is to keep us in a perpetual corporal and spiritual death adding thereunto How that they would rather be put to death then be bereaved of the exercise of their Religion c. And also they testified how that the Religion which was defended with Cruelty was not grounded upon the Word of God Lactantius said If you will with blood with evil and with torments defend the Worship it shall not thereby be defended but polluted Lib. 5. Chap. 20. Constantius the Emperor said That it was enough that he perserved the unity of the FAITH that he might be excusable before the Judgment Seat of God and that he would leave every one to his own understanding according to the account he will give before the Judgment Seat of Christ Hereto may we stir up People said he not compel them beseech them to come into the unity of the Christians but to do VIOLENCE to them we will not in no wise Sabast Frank. Cron. Fol. 127. Augustinus said Some disturbed the Peace of the Church while they went about to root out the TARES before the time and through this Error of Blindness said he are they themselves separated so much the more from being united unto Christ Retnalduâ— testified That he who with Imprisoning and Persecuting seeketh to spread the Gospel and greaseth his Hands with Blood shall much rather be looked upon for a wild Hunter then a Preacher or a Defender of the Christian Religion The State of Holland testified Dat waer vervolginghen Zijndatter daer al in rocre is maer waer geen en sijdor verscheijden Religion dat dare alle saelren stilder sijn so oâ—lr in onse i den is â—evon den that is Where there was Persecution there was all in distraction but where there was none though there were several Religions there all things were the quieter as hath been evident in our dayes said they Vide Urede Handel Van. Col. Fol. 53. Calvin said That those that are set over us must be obeyed if that the Command of God be not thereby disobeyed but if they lead us from obedience to God and presumptiously strive against the Lord then must they not be regarded said he to the end that God with his Authority may retain the preheminence A Book written in French by N. M. Anno 1576. hath this Sentence in it Those Princes that have ruled by Gentleness and Clemency added to justice and have exercised Moderation and Meekness towards their Subjects alwayes greatly Prospered and Reigned long But on the contrary those Princes that have been Cruel Unjust Perfidious and Oppressors of their Subjects have soon fallen they and their Estate into danger or total ruin Veritus said Seeing Christ is a LAMB whom you profess to be your Head and Captain then it behoveth you to be Sheep and to use the same WEAPONS which he made use of for he will not be a Shepherd of Wolves and wild Beasts but only of SHEEP wherefore if you lose the Nature of Sheep said he and be changed into Wolves and wild Beasts and use fleshly Weapons then will you exclude your selves out of his Calling and forsake his Banner and then will he not be your Captain Stephanus King of Poland said It belongeth not to me to reform the Conscience I have alwayes gladly given that over to God which belongeth to him and so shall I do now and also for the future I will suffer the WEEDS to grew untill the time of Harvest for I know that the number of Believers are but small therefore said he when some were proceeding in persecution Ego sum Rex Populorum non Conscientiarum that is I am the King of the People not of their Consciences he also affirmed That Religion was not to be planted with FIRE and SWORD Chron. Van. de Rel. Urijh 2. deel Tindal said The New Testament of Christ suffered no Law of Compelling but alone of Perswading and Exhorting Fox Acts and Mon. page 1338. The Prince of Orange testified Anno 1579. That it was impossible that the Land should be kept in Peace except there was a free Toleration in the Exercise of Religion Where hast thou ever read in thy dayes said Menno in the Writings of the Apostles that Christ or the Apostles ever cryed out to the Magistrates for their Power against them that would not hear their Doctrine not obey their Words I know certainly said he that where the Magistrate shall Banish with the SWORD there is not the right Knowledge spiritual Word nor Church of Christ it is Invocare Brachium Seculare It is not Christian like but Tyrannical said D. Philipson to Banish and Persecute People about FAITH and Religion and they that so do are certainly of the Pharisaical Generation who resisted the Holy Ghost Erasmus said That though they take our Moneys and Goods they cannot therefore hurt our Salvation they afflict us much with Prisons but they do not thereby separate us from God In de Krijdges wrede Fol. 63. Lucernus said He that Commandeth any thing wherewith he bindeth the Conscience this is an Antichrist Inde Benuse disp Fol. 71. It was Luther's Opinion That those that stirred up the Princes to persecute about Religion they raised the Uproar Thesaur pag. 679. SECT VIII Several Reasons rendred why no outward Force nor Imposition ought to be used in Matters of Faith and Religion by R. H. S. F. and F. H. LIBERTY of CONSCIENCE ought to be allowed in the dayes of the Gospel in the free Exercise of it to God-ward without Compulsion in all things relating to His Worship for these REASONS following 1. Because the General and Universal Royal-Law of Christ commands it Matthew 7.12 All things whatsoever ye would that men should do to you do yeven so to them for this is the Law and Prophets That which every man would have and receive from another he ought by Christ RULE to give and allow it to another But every man is willing to have the LIBERTY of his OWN CONSCIENCE therefore ought to ALLOW it to another 2. Because no man can perswade the Conscience of another either what God is or how he should be worshipped but by the Spirit which God hath given to instruct man in the Ways of Truth 3. Because all Obedience or Service that is obtained by force is for fear of Wrath and not from Love nor for Conscience sake and therefore will but continue so long as that fear or force abides upon them 4. Because that by forcing no man can make a Hypocrite to be a true Believer but on the contrary many may be made Hypocrites 5. Because that in all forced Impositions upon mens Consciences there is something of the wrath of man exercised which works not the Righteousness of God but rather begets enmity in the heart one towards another 6. Because that by forcing any thing upon mens Consciences as to matters of Faith and Worship many are hardened in their hearts against the things imposed when
whom not Force but Reason ought to convince Sure in Matters of Religion those Truths gain most upon mens Judgments and Consciences which are least urg'd with Secular Violence which weakens Truth with Perjudices Pag. 115. It being an Office not only of Humanity rather to use Reason then Force but also of Christianity to seek Peace and ensue it Pag. 91 92 In point of true conscientious tenderness I have often declared how little I desire my Laws and Scepter should intrench on God's Soveraignty which is the only King of mens Consciences Pag. 123. Nor do I desire any man should be further subject unto me then all of us may be subject unto God Concerning Oaths Pag. 76. The injoyning of Oaths upon People must needs in things doubtful be Dangerous as in things unlawful Damnable Some words of Advice from CHARLES the First to the then Prince of Wales now King of England c. Pag. 165. My Counsel and Charge to you is That you seriously consider the former real or objected Miseariages which might occasion my Troubles that you may avoid them c. Beware of Exasperating any Factions by the Crosness and Asperity of some mens Passions Humors and private Opinions imployed by you grounded only upon differences in lesser matters which are but the Skirts and Subburbs of Religion wherein a Charitable Connivance and Christian Toleration often Disipates their strength when rougher Opposition Fortifies and puts the despised and oppressed party into such Combinations as may most enable them to get a full revenge on those they count their Persecutors who are commonly assisted by that vulgar commisseration which attends all that are said to suffer under the notion of Religion Pag. 166. Take heed that outward Circumstances and Formalities of Religion devour not all Pag. 164. Your Prerogative is best shewed and exercised in remitting rather then exacting the rigour of the Laws there being nothing worse then Legal Tyranny To these Sayings we add more as Collected out of the same Book in Duodecimo IN his Prayer Pag. 1. O never suffer me for any reason of State to go against the Reason of Conscience which is highly to fight against thee the God of Reason and Judge of our Consciences Page 121. Break in sunder Oh Lord all violent Confederations to do wickedly and injuriously Pag. 136. Thou Oh Lord shalt destroy them that speak Lyes the Lord will abhor both the Blood-thirsty and Deceitful men Pag. 164. Church Affairs should be mannaged neither with Tyranny Parity nor Popularity neither people oppressed P. 168. He declares his willingness for fair satisfaction unto all and against Coverousness and Superstition Pag. 171. Oh thou that art the God of Reason and Peace soften our hearts and perswade us to accept of Peâ—ce with thy self and both to secure and preserve Peace among our selves as men and Christians Condemn us not to our passions which are destructive both of our selves and others Clear up our Understandings to see thy Truth both in Reason as men and in Religion as Christians P. 180. Stir up all parties Pious Ambitions to overcome each other with Reason Moderation and such Self-denial as becomes c. Pag. 200. O thou Soveraign of our Souls the only Commander of our Consciences And further in his Advice to the Prince of Wales now KING c. Page 234. The best Government and highest Soveraignity you can attain unto is To be subject to God that the Scepter of his Word and Spirit may rule in your heart Page 239. He pleads for better Arguments for Convincement then Tumults Armies and Prisons Pag. 241. Alwayes keep up sollid Piety and those Fundamental Truths which mend both hearts and lives of men with impartial Favour and Justice Pag. 242. My Charge and Counsel to you is that as you need â—o palliations for any design so that you studdy really to exceed in true and constant Demonstrations of Goodness Piety and Vertue towards the people even all these men that make the greatest noise and ostentations of Religion so you shall neither fear any detection as they do who have but the Mask of Goodness nor shall you frustrate the just Expectations of your people Pag. 243. Use all Princely Arts and Clemency to heal the Wounds that the Smart of the Cure may not equal the Anguish of the hurt Pag. 244. As your quality sets you beyond any Duel with any Subject so the nobleness of your mind must raise you above the meditating any revenge or executing your Anger upon the many Pag. 248. Keep you to true Principles of Piety Vertue and Honour you shall never want a Kingdom In his Meditations on his Death page 346. It is indeed a sad fate for any man to have his Enemies to be Accuser Parties and Judge SECT X. Several Promises and Declarations for the Liberty of tender Consciences taken out of the Speeches of King Charles the Second IN the Kings Letter from Bredah that was sent to the House of Peers and read in the House May the first 1660 and which Letter was ordered by the Lords in Parliament assembled that it should be forthwith printed and published for the service of the House and satisfaction of the Kingdoms it is said in the Book of Collections of the Kings Speeches Page 8 and 9. And becauâ—e pâ—ssion anâ— uncharitableness of the times have produced several Opinions in Religion by which men are engaged in Parties and Animosities against each other which when they shall hereafter unite in a freedom of Conversation will be composed or better understood We do declare a liberty to tender Consciences and that no man shall be disquieted or called in question for differences in Opinion in matters of Religion which do not disturb the Feace of the Kingdom and that we shall be ready to consent to such an Act of Parliament as upon Mature deliberation shall be offered to us for the fud granting that Indulgence And in the Kings Declaration concerning Ecelesiastical Affairs which was dated October the 25th 1660. it is said In a word we do again renew what we have formerly said in our Declaration from Bredah for the liberty of tender Consciences That no man shall be disquieted or called in question for differences of Opinion in matters of Religion which do not disturb the Peace of the Kingdom and if any have been disturbed in that kind since our arival here it hath not proceeded from any direction of ours And it is said we do in the first place declare Our Purpose and Resolution is and shall be to promote the Power of Godliness and to encourage the Exercise of Religion both in publique and private And in the same Declaration it is said Our present Consideration and work is To gratifie the private Consciences of those who are grieved with the use of some Ceremonies by indulging to and dispensing with the omitting these Ceremonies In the Kings Speech to both houses of Parliament the 8th of July 1661. It is to put