consider that there had been thousands of those which thus rejected and violated the Gospel which then had not been punished with death according to the Note law of Moses and yet Paul for all this did not blame those Christians for omitting to doe corporall execution on them or leave any order that the civill Magistrate should afterwards have such power when they became Christian And if Paul tells Titus that a Bishop must not be soone angry nor a striker and Peter bids the Elders take the oversight Tit. 1. 7. 1 Pet. 5. 2 3. of Gods flocke not being Lords over Gods heritage but as ensamples to the flocke how shall a Presbyter that is a striker or that Lords it over the flocke of Christ be justified or how can he be said to be lesse then a striker that passes sentence of condemnation to banishment imprisonment and death or not to Lord it over the flock of Christ that imposes laws upon their consciences But did these persecuters of God and good men consider that to be persecuted is a mark and signe of the true Church and consequently to persecute an infallible character of unsound Christians and the Church malignant in charity we ought to thinke they might likely be reclaimed I shall therefore intreat them for their owne direction to call to minde what St. Paul saith to the Galathians viz. Now we Brethren Gal. 4. 28 29. as Isaac was are the children of promise but as then he that was borne after the flesh persecuted him that was borne after the Spirit even so it is now This text declares how the true Church and true Beleevers are children of the promise figured out in Abel Isaac and Jacob persecuted by Cain Gen. 4. 8. cap. 16. 11 12. cap. 17. 41. Ismael Esau and their posterity children of the bond-woman teaching us in expresse words that as those which persecuted in the Old Testament were not the Elect or children of the promise so now the best servants of God were persecuted under the Gospel which will yet appeare more plainly to such as have their understanding darkned if they reflect likewise upon these other Scriptures He that loveth not his brother is not of God for this is the message that we heard from the beginning 1 Joh. 3. 10 11 12. that we should love one another not as Cain who was of the wicked one and slew his brother and wherefore slew he him because his works were evill and his brothers righteous And our Saviour told his Disciples Matth. 10. 16. Joh. 16. 20. I send you as sheep in the midst of wolves ye shall weep and lament but the world shall rejoyce But if the practise of persecution for difference in matters of Religion were a signe of the true Church then that Church were likeliest to be the truest Church that did most persecute others which I beleeve Note will be denied by all Protestants or else they must condemne themselves in suffering the Papists to go beyond them in persecuting others and secondly if persecution were a note of the true Church it would instigate and encourage all States and Churches to double and encrease their persecutions untill each of them had attained to the most exquisite degrees and height of cruelty and tyranny Againe though persecution for conscience sake be never so much practised it is condemned by all men in every body but themselves for who is there that blames himself for persecuting others or who would be contented to be persecuted himselfe and so far is persecution from propagating of the Gospel that nothing in humane appearance can possibly hinder it so much for the Papists having got the upper hand and greatest portion of the Christian world into their power by vigour of their persecution hinder the blessed Gospel from being truly taught in the simplicity and purity thereof and as it is well knowne that the best Churches have been in errours sometimes able to digest milke only not capable of strong meat so by the rules and principalls of persecution 1. Cor. 3. 2. it were impossible to grow stronger or come into the light of truth againe because that according to such discipline such as teach any new truth or but a further measure of former trut hs should be persecuted as it happened unto Paul and the other Apostles and Disciples under the calumnie of sedition heresie blasphemy or innovation for Acts 6. 13 Acts 24. 5 14 Object Paul himselfe was reduced to say I worship God after the manner which they call heresie And whereas some will object that the Churches in the Primitive times were weake as being newly planted but that Christians now adaies have attained to a larger measure of strength and knowledge in the truth I dare not subscribe thereunto and for whatever failings errours and false doctrines such men shall prove to Answ have been found in the Churches of Rome Corinth Jerusalem Antioch Ephesus Galatia or any of the rest during the Apostles times when through weaknesse and carnality they were said to have need of milke it will full easily appeare that as the infallibility of the Apostles their 1 Cor. 3. 2 3. Heb. 5 12. diversity and preheminencie of gifts and miracles which they wrought were far more efficacious means then at any time were since enjoyed so none of our Protestant Churches at present especially Nationall but will justifie the Primitive in our owne greater errours both for Discipline and Doctrine It is true that if liberty be given for men to to teach what they will there will appeare more false Teachers then ever yet it were better that many false doctrines were published especially with a good intention and out of weaknesse only then that one sound truth should be forcibly smothered or wilfully concealed and by the incongruities and absurdities which accompany erroneous and unsound doctrines the truth appears still more glorious and wins others to the love thereof Neither is this complying with weake consciences or the tollerating of severall opinions any other sort of Libertinisme then what Paul practised when he suffered all things lest he should hinder the Gospsl and 1 Cor 9. 12 21. 22. was made all things to all that he might save some at which very time hee professed himself notwithstanding to live not without law to God but under law to Christ And Peter tells us We must live as free but not using our liberty for a cloak of maliciousnesse but as the servants of God 1 Pet. 2. 16. And if you demand whether Hereticks then may not be reclaimed Object I answer That you both may and ought to endeavour their reclaiming Answ not by compulsive courses but with brotherly and Christian admonition and instructions by evidence of Scripture in demonstration of the Spirit and such other peaceable and quiet wayes as are warrantable by the Word of God but for such as say we have tried all saire means
whereby you may be sure as yet to have that full proportion either of truth or knowledge which you ought to have much lesse how you can reasonably excuse the obstructing as much as in youlyes the free passage of the Gospell the limiting and stinting of all spirituall gifts with the quenching of Gods blessed Spirit all which are sent for the farther instruction and illumination Paul tells the same Corinthians 1 Cor. 2. 14. That the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned And our Saviour told Peter Matth. 16. 17 That flesh and bloud had not revealed it unto him but his Father which was in heaven And St. Peter exhorts them to grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3. 18. All which are undeniable arguments that though a Christian live never so long yet he both may and ought still to grow from grace to grace and from knowledge to knowledge continually ayming Eph. 4. 13. and endeavouring untill he arrive to a perfect man according to the measure of stature and fulnesse of Christ in both which respects an inquisition or persecution for matters of Religion may not be tollerated First because it would as much as in us lyes still withold such saving truth and knowledge as yet undiscovered and unto which we are to attaine by degrees only for not any of them but at first sight and hearing is accounted heresie to most men and much adoe there is before we will imbrace it And secondly in that persecution for Religion would render us altogether incapable of ever purging and reforming our selves from such erronious doctrines and superstitions as are amongst us for the present and what would this be otherwise then a meer forme of godlinesse but denying the power thereof from which Timothy was ordered to turne away 2 Tim. 3. 5. 7. But as was said before Matth. 5. 48. our Saviour commands us to be perfect even as our heavenly Father is perfect and in that forme of prayer which he taught us cap. 6. 10. we were ordered to make request That Gods will may be done in earth as it is in heaven unto which height of godlinesse we may be sure not to be arrived being still so much further off as we apprehend our selves to have attained it forbearing to presse forwads as St. Paul said to the Philipians Phil. 3. 14. 15. I presse towards the marke for the price of the high calling of God in Christ Jesus let us therefore as many as be perfect be thus minded and if in any thing you be otherwise minded God shall reveale even this unto you And S. Peter in his first Epistle generall exhorts those Cap. 2. â— 2. Christians As new borne babes to desire the sincere milke of the word that they may grow thereby not that they should thinke themselves to have attained either unto a perfection and fulnesse of knowledge or purity of profession both which must be supposed or else the ground-worke Note and foundation whereon they build their Inquisition house for setling a uniformity is so much more unwarrantable and unsound The Parable of our Saviour Matth. 13. 29 30. wherein he forbids the pulling up the tares lest they pull up the good wheat with them and commands That both tares and wheat be let grow together till harvest seems to me a full argument that the State should not be forwards in putting any to death save such as are expressely warranted by the word of God but this place makes especially against persecution for matters of Religion for though every body can distinguish tares from corne yet it is not so with heresies and errours in point of Doctrine besides the outward man may so conforme himselfe if he will as that it is impossible for the world to finde him out because they cannot arrive to the heart and what ever externall meanes may be used they worke only upon the body and cannot reach the soule But persecution for Religion does not only contradict the Scripture but is contrary to common sense and reason as will appeare if you consider that although we say proverbially facile credimus quod libenter volumus yet a man of himselfe cannot possibly beleeve what he himselfe desires to beleeve before his judgement and understanding be convinced so that unlesse it be a good argument to prevaile upon a mans judgement and understanding to say beleeve this or that point of doctrine upon penalty of losing your ears or the like it must needs be extravagant and unjust to practise it let us not then goe against our owne reason and the Scripture where it is said That though Paul plant and Apollo water it is God that gives encrease And our Saviour tells us That no man can come to 1 Cor. 3. 6 Joh. 6. 44. 63. 65. him except the Father draw him that it is the Spirit which quickneth and that thâ— flesh profiteth nothing There is yet another place of Scripture which speakes more plainly letting all Inquisitors and Persecutors know that though they had the spirit of divination and discerning wherewith they could be certaine to have discovered such as preach the Gospell out of strife and envie and not sincerely yet they are not to silence them but be glad that the Gospel be preached in a weake and erronious manner then not at all for even as a man that holds fast with his hands if his feet slip will recover himselfe againe so if Christ the foundation be kept though for the present they may preach and teach many a false doctrine yet wee may be certaine that all rotten unsound superstructures and erronious tenets shall fall downe in Gods good time and season whilest the foundation remaines sure for ever He that hath given us Christ will with him but at his owne good pleasure give us all things Paul thought this was a good argument and so far bare with all mens infirmities that as Rom. 3. 32 he sayes of himselfe to the end he might have opportunity to preach the Gospel he became all things to all men that by all meanes he might save 1 Cor 9. 20 21 22. some unto the Jews as a Jew that he might gaine the Jews to them that are under the Law as under the Law and to them that were withouâ— Law as without Law that he might gaine both and lest you might thinke him a liâ—ertine in all this and without Law to God he tells you he was all this while under the Law to Christ and doubtlesse did him no small service in thus complying But that you may guesse in what manner and how far forth he had been indulgent at such other times the relation whereof we doe not finde recorded take what he 〈◊〉 unto the Philippians Phil. 1. 16. 17. 18 19. Some preach Christ even of envy and strife and some also
and Reply Answ none but coercive will prevaile if they had order to make use of them how can they be sure that forcible means would have better successe and how much more blameable are they that use them when they neither have commission nor assurance that they shall prevaile Our Saviour told his Disciples That if they were of the world the world Joh. 15. 19. would love his owne but he had chosen them out of the world and therefore the world hated them and lest this should not prove a sufficient item to them and us St. Paul tells us plainly How all that will live godly in Christ Jesus 2 Tim. 3. 12. must suffer persecution whereto that we may be the better induced our Saviour in his Sermon on the Mount amongst other blessings pronounces this unto them Blessed are ye when men shall revile you and persecute you Matth. 5. 11. 12. and shall say all manner of evill against you falsely for my sake rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you And lest such poor distressed Christians should be to seek how to behave themselves in so great a temptation and distresse the blessed Spirit of God by St. Paul to the Romans instructs Rom. 12. 14. Mat. 5. 44. Joh. 5. 16. 15. 20. 1 Cor. 4. 12 us to blesse such as persecute us so that in these and many other Scriptures we have the practise of persecution given us as a sign to know the Church malignant by and to be persecuted as a love token and most peculiar livery of Jesus Christ to distinguish true from false beleevers And if it be objected that then there must be no true Church amongst Christians and that all of them doe persecute one another more or lesse Object it wil notwithstanding follow that such Christian States and Churches as Answ persecute most are most corrupted and though I could hope for their sakes which still retaine it with lesse rigour that every smaller degree of persecuting Christians which differ from them in opinion may not hinder such to be true Christians though imperfect and failing in this particular yet my earnest desires are that all such as are causers counsellours or instruments promoting or not endeavouring and disswading persecution will seriously consider with themselves whether the thus persecuting one another by Christian Churches which differ in opinions though it should not hinder them from being true Churches yet if it may not be found at least an errour and exceeding great blemish in them all even those that use it seldomest and in milder manner expressely forbidden in so many places of Scripture and continually declamed against by the whole proceedings of our Blessed Saviour his Apostles and most conscientious and truly mortified Christians famous for greatest piety and devotion in their respective generations St. John saies That light is come into the world and men loved darknesse Joh. 3. 19 20 21. rather then light because their deeds were evill for every one that doth evill hateth light neither commeth to the light lest his deeds should be reproved but he that doth the truth commeth to the light that his deeds may be made manifest that they are wrought in God Methinkes we may well resemble the true professours of Jesus Christ to those that seek the light that the truth which they teach may be made manifest and contrarywise such to be false prophets and hypocrites that hate the light lest their beloved errours and counterfeit doctrines should be discovered reproved and forsaken Indeed many a man hath been over confident and delivered up his body to be burnt in a bad cause but this should make such as have a good one to gather so much more courage to themselves and not decline any lawfull triall or disputation whereby falshood would be vanquished and the light of truth shine out so much more amiable and bright as before it had greater opposition In the ordinary course of the world betwixt two which are at law together when either of them uses meanes to prolong the suit and prevent what possibly he can the comming to a judgement may we not say and that justly too that such a man hath a bad cause or else that he hath not all his proofes and evidences in readinesse especially if we suppose that he knew he had a Judge who both understood his cause fully and would infallibly do him justice surely the same may be said and that more warrantably concerning Religion and differences in opinion about any point thereof Confidence and boldnesse prevaile sometimes and that not a little even in a bad cause but never fail when they maintaine a good one we may see it in the Acts that both Peter and John with the cause of Jesus Act. 4. 13. Christ sped the better for their boldnesse which when the Scribes Elders Annas and all high Priests kindred saw and perceived that they were unlearned and ignorant men they marvelled and took knowledge that they had been with Jesus And beholding the man which was healed standing with them they could say nothing against it and how wonderfully the cause prospered hereupon appears in that fourth Chapter to the Acts which is well worth reading out and cannot by a heart truly sanctified be passed over without great admiration St. Paul confirmes it Eph. 3. 12 Phil. 3. 19. 20. 25. unto the Ephesians saying That through faith in Jesus Christ we have boldnesse and accesse with confidence And to the Philippians he hath yet a fuller expression where he sayes I know according to my earnest expectation and hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or death and having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Surely as all true Beleevers have the same good cause and Gospel so can they not possibly fare worse if they had but such a faith and confidence as Pauls was Now Jam. 2 2 true and lively faith cannot be without works and the most eminent and glorious worke of all is to seek the propagation of it in such means and manner as are most warrantable and likeliest by the precept and president of our only wise Saviour and his blessed Apostles to prove successefull Oh let us not then defer the practise of it any longer doe we suspect that errour should vanquish truth this is so vaine that no man will confesse so much but for their full conviction if they were so conceited let them take notice what St. Paul saith to the Corinthians We cannot do 2 Cor. 13 8. any thing against the truth but for the truth we may plot contrive and endeavour whatsoever our owne depraved natures will suggest us to against it but great is
submitting if it may be otherwise avoided untill he apprehend himselfe to have been equally proceeded with and yet the triall of Religion must still be more precise and equitable in that it must be voluntary on both sides Suppose then that a man have a controversie with another about land houses money merchandise or what ever earthly luggage else of a considerable valuation is any so simple as to think that such a one even whilest he is confident of his owne right and title will give it up unto his adversary upon entreaty menacies or compulsion and that willingly Is it not then a greater absurdity and incongruity of sense to thinke that a man should rest contented willingly to be forced against his will nay is it not a meer impossibility as absolute as the subsistance of contrarieties can a man in one the same respect about the self same thing and at same time too be both willing and yet unwilling can he at same time think he hath just cause to keep possession of such land or moveables and yet think he ought to render up possession of them how much more tenacious may we justly presume every man to be of his religion which he thinks to be the only true one and how much more backward and unwilling will every one be that makes conscience to part from his faith whereby he expects not some momentary profit and advantage but his wel-being and salvation unto eternity And if being confident in mine owne Religion I cannot possibly be brought to thinke otherwise by force what ever violence make me professe outwardly to the contrary then will it be necessary to proceed by fair meanes that all reasons and inducements being aledged with equall liberty and freedome on both sides the whole controversie may be fully stated and understood to the self-conviction of heresie and errour which if other Nations of different Religions may not be permitted and by that means freely declare and expresse the grounds where on they built their faith how false soever they be they cannot possibly be convinced thereof but will be so much more hardned in their opinions conceiving them the founder by how much you restrain the publishing thereof and when they see you intend to persecute them denying an equall and indifferent triall they will be gone again with a far more prejudiciall conceit of the Protestant Religion then they had before if you detaine them perforce you do contrary to St. Pauls doctrine 1 Cor. 7. 15. who gave order that even the unbeleeving wife might depart if she would depart and besides afright all such as hear of it from ever comming to you afterwards Thus does it appeare most evidently that if you will continue your Note rules and maximes of persecution besides the unwarrantablenesse thereof you cannot reasonably conceive a possibility to discharge our Saviours aforesaid Commission with sundry other Scriptures for teachching of all Nations Besides we finde how amongst other directions which our Saviour gave his seventy Disciples at their mission Luke 10. 5. 6. He bids them That into whatsoever house they enter they first say Peace be to that house and that if the son of peace be there their peace shall rest upon it if not it shall returne to them againe and by this instruction surely we may observe Note our Saviour did not intend that his Disciples whilest they went about preaching the Gospel should crie Peace Peace that they might more securely instill into their Proselites a doctrine of war and persecution and such Christian States and Churches as do since practise it go quite opposite to that command of our Saviours and his Disciples practise wherein we are so much more inexcusable in that he declared himselfe so plainly that his meaning was the Doctrine of Peace should be proffered to all and that if they and it were not received Their peace should Met. 10. 14. Mark 6. 11 Luke 9. 5. returne to them againe and they only shake of the dust from their feet as a witnesse against them at the day of judgement as if he had said so on purpose lest they meeting with such as would not receive them and their peace should be to seek what further course to take and thinke their labour lost unlesse they had compelled them to receive both whether they would or no. But notwithstanding our Saviours charging his Apostles to teach all Nations Matth. 28. 19. And St. Pauls saying Rom. 10. 17. That faith commeth by hearing and hearing by the word of God requiring Timothy to be instant in season and out of season 2 Tim. 4. 2. The Inquisitors are ready to say with the young man in the Gospel Matth. 19. 20. All these things have we done We have preached and such will not heare us some that heare will not beleeve us and such as beleeve us will not live accordingly Object what shall we do with such I answer this is no more then Answ St. Paul foretold when he said 2 Tim. 2. 3 4 5. The time will come when they will not endure sound doctrine but after their owne lusts shall they beap to themselves teachers having itching eares and they shall turne away their ears from the truth and shall be turned unto fables but watch thou in all things endure afflictions doe the work of an Evangelist make full proofe of thy ministery v. 2. Reprove rebuke exhort with all long suffering and doctrine This aversenesse to the saving truth which St. Paul prophesied of was not so much to be discovered in the time of Timothy as afterwards in succeeding ages and St. Pauls directions in that behalfe to be applied to all Ministers successively To the Romans he saith Rom. 10. 14. concerning his brethren the Jews How shall they beleeve in him of whom they have not heard and how shall they heare without a Preacher But if he had lived in these dayes Paul himselfe must have been taught to say Do you expect they should goe to Church unlesse you whip them thither and how shall they beleeve unlesse you beat it into them This had been as easie for St. Paul to have prescribed in those times had it been but as good doctrine however the practise of some Christian Countries is so contrary to it that more care and watchfulnesse is used that Inquisitors be circumspect and diligent to require conformity of the outward man then that the word be sincerely taught or the Sacraments administred according to their due simplicity and purity to the comfort and edifying of the inward man these may make a great shew and bravery for the present surpassing in number like the Nationall Church of the Jews when it was most populous but being such spurious Christians chiefly as are begot by their illegall Inquisition and not nourished by the fincere milke of the word 1 Pet. 2. 2. they are never like to grow up and encrease in godlinesse untill they become perfect men in Christ
all others that did consult as well as of the Apostles Elders and Brethren of Jerusalem had they been all assembled in a Synod and so much more would it have obliged their respective Churches whom they represented But perhaps it may be not improbably conjectured that Paul and Barnabas as they passed from Antioch through Cilicia and Syria understanding that the Churches there were no lesse disquieted with the same false doctrines of their own accords informed the Apostles Elders and Brethren of Jerusalem so much at some more private season whereupon they joyned them together in their Christian care and directed their letters joyntly to all the Gentiles of Antioch Syria and Cilicia because it was equally available to them all though the question was only moved by those of Antiochâ— Fifthly the Apostles and Elders answer of Jerusalem does not imply any necessity of those other Churches submission unto their determination otherwise then infallibly inspired men as appears by ver 28. Sixtly the result of the Assembly was not published nor the letters wrote as from a Synod but in the name of the Church of Jerusalem to the Churches of Antioch Syria and Cilicia for it saies vers 22. It pleased the Apostles and Elders with the whole Church to send chosen men c. and vers 23. The Apostles and Elders and Brethren send greeting whereas had they been assembled in Pontificalibus or as a Synod they would never have termed themselves by the denomination of a Church And seventhly they imposed not their decrees with Anathema's or upon the Churches utmost perill of fire and sword besides whatsoever was then decreed by that pretended Synod was only that Christians should abstaine from means offered unto Idols Vers 29. from bloud things strangled and from fornication with an expresse preamble That it seemed good to the Holy Ghost and them not lay Vers 28. any greater burden then those necessary thinge but the meat offered unto Idolls was quickly dispenced with and for bloud and things strangled 1 Cor. 8. 8. and 10. Chap. we take liberty unto our selves but if Synods and civill Magistrates would raise no further impositions for matters of Religion nor impose other penalties then are there specified it would not be so burdensome or so slavish a bondage to Gods Saints and most conscientious Christians as they have been faine to prevent by flight or live under to the great vexation of their soules and perhaps not altogether without a doubting conscience But why doe not Synods begin all their decrees with It pleaseth the Holy Ghost and us c. this me thinks is more plausible and easier to be beleeved then the forcing of their decrees and votes upon others can be digested for if any man tell me he is sometime miraculously inspired I have no infallible means to disprove him though it were false and sometimes I may see just inducements to beleeve him but I cannot possibly beleeve what he propounds unto me contrary to mine owne reason and understanding and yet though the Apostles Elders and Church of Christ in Jerusalem were immediately inspired and spake in the Holy Ghosts name yet they fixed not to their decrees any other conjuration or threatnings then If you doe these things you shall doe well Act 15. 29 Gregory Nazienzen could say that he never saw good end of Generall Councells and Hugo Grotius in these latter times both eminent Nazienz ad Prâ—co Epist 55. Grotii Apolog cap. 6. p. 108. for learning and a friend to the Church Government of the united Provinces does notwithstanding affirm that he could never understand how Synods can prove a singular remedy for reconciling differences in Religion and indeed as it may easily be observed that Generall Councells and Synods have seldome had good successe so for the most part it may easily appeare that there could not much better be expected for commonly the choice of such as were sent thither was factious or siding at the least and the whole proceedings accordingly they sought rather to decide matters by a major part of voyces then by mature debating and arguing of the question they did take advantages as well for alledging their owne reasons as concealing or over-shadowing the reasons of such as were of contrary opinions that they might not be heard debated or throughly understood and being in all respects watchfull how they might with craft and subâ—â—ty circumvent and over reach one another to compasse their private interests or indirect ends which the respective parties that sent them thither did principally aime at amongst other stratagems and pollicies it hath not been the least to lay hold of such times and seasons to make their motions or forbeare when such or such were present or absent which might best further or hinder by seconding or contradicting of their arguments But by Histories and Records of what passed betwixt all the Protestant Nations almost since the Reformation it appears plainly that though in some Countries and at some times when certaine hot spirits were predominant there hath been for a spirit very bitter persecuting of Protestants for difference in Religion yet their opinions and intentions when confiderately resolved were still settled for Liberty of Conscience and Calvin tells us That the holy Bishops of ancient Instit lib. 4. cap. 11. sect 3. times did not exercise their authority in fining imprisoning and civill punishments and for his owne judgement in this particular he saies Though he write a whole tract about punishing of Heretickes Ibid. sect 16. yet he could not chuse but acknowledge so much truth in a few lines only as confutes the whole Treatise where he tells us That as the Church hath no power of forcing of its owne so neither may it require such of civill Magistrates to imploy it in a coercive way And Beza God never gave power to man for imposing Lawes upon the Conscience nor can endure that any body besides himselfe should beare sway or dominion over the mindes of men de Haeret. Ã Civil Magist puniendis The States of the united Provinces when they first began to free themselves from the Spanish tyranny declared That they took not up Armes for matter of Religion as appears by letters which the States of Holland at that time wrote unto those of Amsterdam quoted by Hugo Grotius in his Apologie of those that governed Holland Cap. 2. p. 24. and the neighbouring Nations in 1618. for then Amsterdam and severall other chiefe Townes were absolutely Popish for matter of Religion and yet all those Provinces and severall Townes did unammously agree that though they joyned their force against the Spaniard and common enemy for redemption and maintenance of their priviledges and immunities yet the liberty and freedome of Conscience should be reserved to all and each of them respectively The Protestants of Switzerland and Germany have published to the same purpose in their Confessions and Manifesto's and even of latter yeares when the
upon good will the one preach Christ of contention not sincerely supposing to adde affliction to my bonds but the other of love knowing that I am set for the defence of the Gospel what then notwithstanding every way whether in pretence or in truth Christ is preached and I therein doe rejoyce yea and will rejoyce for I know that this shall turne to my salvation through your prayers and the supply of the Spirit of Jesus Christ Yea will some say great shame it were if we should not rejoyce that Christ be truly preached in what manner soever but such as we silence and persecute though they confesse and preach Christ in words yet they hold certaine erronious tenets which strike at the foundation and overthrow Christianity I desire such to remember those Scriptures which say that Whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannot sin because he is borne of God Whosoever ◠Joh. 3. 9. beleeveth in him shall not perish but have eternall life And whosoever shall confesse that Jesus is the Sonne of God God dwelleth in him and he in John 3 13 〈…〉 4 15 God Now as we know that David though he committed adultery and murder was borne of God notwithstanding this text because it means only that God imputes not sinne unto them that are borne of God so he that beleeveth in God and confesseth that Jesus is the Son of God though he do together with this foundation hold certain points which may seem to crosse it and be in a great degree erronious but contrary to his owne intention it is both very possible and probable that such a one notwithstanding shall not perish but God dwelleth in him and he in God In the very Bible we finde severall texts and passages which seem to thwait and contradict themselves yet we are certaine that the whole Scripture being the inspiration of one and the same blessed Spirit cannot but be at unity within it selfe and all good Christians are fully assured thereof though they be not able sometimes to make it appeare so to their weake and carnall understandings and in such cases we have the example of St. Paul Rom. 11. 13. the great Apostle of the Gentiles who though he testified of himselfe that he gave his judgement as one 1 Cor. 7. 25. 40. that had obtained mercy of the Lord to be faithfull and thought that he also had the Spirit of God yet having waded into the mystery of Predestination so far as his owne reason could arive burst out into a most devout admiration O the depth of the riches both of the wisdome and knowledge Rom. 11. 33. of God how unsearchable are his judgements and his wayes past finding out In S. Pauls Epistle to the Romans chap. 3. 28. it is said Therefore we conclude that a man is justified by faith without the deeds of the Law And St. James saith James 2. 24. Ye see then how that by workes a man is justified and not by faith only Now as we are fully assured that these two Scriptures though they differ so much litterally are notwithstanding not only in their owne being reconcileable but even in our shallow capacities and apprehensions And as God had good cause why he counted Paul faithfull and put him into the Ministery who was before 1 Tim. 1. 12 13. a blasphemer and persecuter So we may safely thinke that God can much more after the manner of men be it spoken tell how to prosper their endeavours and bring unto salvation such as beleeve in him and confesse Jesus to be the Son of God for his word and promise are engaged and cannot be frustrated through their weaknesses and unsoundnesse in some points of Discipline Doctrine or of both But it will be objected Object why should such be suffered to preach Christ who withall mix unsound doctrine since there may be teachers enough besides who are all orthodox and unquestionable I answer That this is not the true state of the case for that the Puritans or other conscientious Christians Answ hold their owne teachers to be the soundest and if they be silenced conceive they are bound without power of dispencing with themselves to heare none at all rather then such with whom they cannot possibly joyne or be present without a doubting and condemning conscience Rom. 14. 23. Matth. 13. 29 30. so that at the very best this can be but a pulling up of good wheat together with the tares which as was said before our Saviour would not have so much as hazarded and endangered or a doing evill that good Rom. 3. 8. may come of it which is as absolutely forbidden I will therefore forbeare to make any further application of Pauls rejoycing so Christ were preached in whatsoever manner but beseech with meeknesse all such as read it to pause a little and consider that since Paul rejoyced in whatsoever way that Christ was preached whether of contention envy pretence or in truth how inexcusable will all those be that persecute or silence such as preach him in any other maner then they themselves prescribe whereby many eminent abilities and gifts have been smothered and lost To the same purpose is that place in St. Markes Gospel where John in the name of the Apostles tells our Saviour saying Master we saw one casting out divells in thy name and he followeth not us and We forbad him because he followeth not us but Jesus said forbid him not for there is no man which shall doe a miracle in my name that can lightly speake evill of me he that is not against us is on our part Marke 9. 38 39 40. Paul tells the Hebrewes how He that despised Moses law dyed without mercy under two or three witnesses and askes them how much sorer punishment Heb. 10. 28 29. they supposed such should be thought worthy of who have trodden under foot the Son of God and counted the bloud of the Covenant wherewith he was sanctified an unholy thing which is a plain evidence that though such as live under the Gospel and neglect or despise the means of comming to the knowledge or yet speake against the truth thereof deserve greater punishment then those that violated the law of Moses which was certaine death in the mouth of two or three witnesses yet he saies not that it ought to be so under the Gospel but though he aggravate the crime as far more heynous under the Gospel yet he declines to say they should be punished corporally in this life and plainly insinuates that it must be left untill the day of judgement as appeares by the coherence with the words which follow where he brings the Lord in saying Vengeance is mine and I will recompence it and againe Ver. 30. 31. The Lord shall judge his people It is a fearfull thing to fall into the hands of the living God And this is yet more manifest if we