Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	world_n	worship_n	year_n	184	3	4.3672	3	false

Text snippets containing the quad

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

and all bodies Nationall make one body Catholike then must there be a sutable soul to animate this body but this cannot be Christ nor his spirit therefore must it be Antichrist who hath overshadowed the whole world under the cloud of a visible catholike Church 2 Particular church or churches which is no other then a company of Saints in profession explicitely or implicitely consenting together to worship God in the Word Sacraments and Prayer and all other duties of Religion Now whereas there is mention made of churches in some particular mens houses as in the houses of Philemon Aquila and others I suppose the churches in those houses were no distinct kinde of churches from those that were named in Townes and Cities but they were so called because the brethren did meet to worship God in these principall mens houses and because its like there were divers beleevers in those houses When the Apostles came to this or that City we must not think that multitudes were converted at once but now one and then one so that often the constituted churches were so small that they could well meet together in one place in one private house Now whereas some others have laboured to find a Presbyteriall church in no place in all the New Testament are the Elders or Presbytery cleerly so called though many have laboured with all their power herein to finde it Much lesse is there any shadow of a parochiall church but it hath been brought in by Antichrist of late dayes Instead of a Parhagiall church consisting of Saints Antichrist hath brought in a Parochiall church consisting of a multitude meaning the cohabiting multitude These things being thus premised we will set down these signes of a Church as they do in order of nature present themselves These are sixe the three former necessary to the being the three latter to the well-being of a church The first is a right matter viz. visible Saints as was proved before 1 Cor. 14 33. Matter towards the production of being is in order though not in time before form therefore it is essentially requisitie to a well constituted church that there be a right matter We will not here dispute whether churches failing in the matter cease to be churches But this is enough that we know God requires such a matter henceforth such matter must the churches have to be right as the Apostolicall churches had but they had Saints for the matter of their churches therefore so must we have Beleeve it we are beholding for the recovery of this truth to our brethren nick-named Independants which is as precious a truth about church order as ever was recovered from the spoiles of Antichrist for if the matter of churches be wrong let the wisest and holiest do what they can they shall never bring things into a comfortable order 2 The second Essentiall requisite to a consti uted church is agreement consent or covenant call it what you please the foundations of all societies are and have been established herein nor can this nor any other society be accidentally shuffled together as Cards in a pack or Lo●s in a Lot box therefore sanctified reason requires that a particular or visible church for these are terminis convertabiles be established by some kinde of covenant or agreement which to me seemeth sufficient if it came under no other precept but the precept of order yet have we examples both of the 3000. added to the Church at Jerusalem Acts 2.41 47. and the Apostle Acts 9 6. Paul assaying to joyne to the church who could not be admitted till Barnabas gave testimonie of him for those places which some alledge for this covenant from Deut. 26.17 18. and 29.10 11 12. Ier. 50.4 c. They were peculiar to the church of the Jewes and were used in point of Reformation not of Constitution and belongd onely to the church of the Jewes which did totâ specie differ from Evangelicall churches as having both Ordinances and Officers different they having Priests we Ministers They bodily Sacrifices of beasts We spirituall They having the presence of God confined to one place especially We having it where two or three are gathered in Christs Name Their service for the most part ceremoniall till time of Reformation Ours Morrall and perpetuall Their passeover eaten by all the family confined to a certain day with many other differences Yet when I speake thus of this covenant it s far from me to thinke that it doth give being to the Church It s one thing to give being to a thing per se or by it selfe and its another thing to concurre to the being of a thing meate and drinke doth not give being to the life of man though without it he could not live for if he had not rest and Phisicke and ayre and Stomack and digestive power he could not live though he had never so good meate and drinke So this covenant or agreement doth not give being to the church for a company of Arrians Socinians Papists c. may have a visible Sanctitie and enter thus into covenant yet will not we call them a church but a Synagoue of Satan because they want a right dispensation of doctrine and Sacraments This is such a necessary signe that one Church cannot be severed from another without it son why are you of this Church rather then of that Because there was such an agreement betwixt the Elders and members of this Church which was not betwixt the Elders and members of another The third signe is a right dispensation of the word and Sacraments That whereby the Apostolicall Churches were known from other societies is a signe of a true Church of Christ but they were known by this See this note first in constitution of Churches Acts 2.42 they continue● in the Apostles doctrine and fellowship and breaking of bread and in prayers Matth. 28.19 Christ sending forth the Apostles to convert and constitute Churches bids them only teach and baptize them as if he should say word and Sacraments are essentiall to his Church 2 In reformation when Iosiah would reform the Church of the jews he declares the doctrine of the law unto them 2 Kings 23.1 2 3.2 Chron. 34.30 31. when Ezra was to restore the Church after the captivity he layes this foundation for restoring of it he expounds the law to the people a practise well to bee thought of in these times fit for many congregations in this Kingdome who are not fit to pertake of any thing else save the word shortly after Ezra restored the worship of the Passeover according to the prescript of Moses Ezra 6.19 Apoc. 11.1 There was in the reformation of the Churches a reed to m●asure t●e Temilo and the worshippers therein this was no other but the word of God and Paul 1 Cor. 11. reforming the Church of Corinth teaches them the doctrine of the Sacrament of the Supper as he had received it from Christ verse 23. There are b●sides these three essentiall

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

I have adventured for the satisfaction of doubting consciences to publish these my thoughts what I have cited out of Antiquity I have done it in sincerity as in the sight of my conscience If in any thing else there bee a mistake let the reader consider in what untrodden paths our way lies I was not so incogitant as not to forethink that the Crosse of Christ was like to attend the confession of this tenent for I well foresaw it but the evidence of truth shining cleer unto me the Lord taught me not to consult with flesh and blood I know it will be no little guilt at the day of Christ for the gaining earthly goods and escaping temporall hazards to wincke at light for feare of convincement nor will then a Scholasticke frivolous distinction nor a Logicall fallacye stop the mouth of that Conscience from barking which now thereby is layen to sleepe There are divers things alleadged against this tenent or tenents 1 Antiquity To which I answer infants baptisme is ancient but nothing neere so ancient as the world is borne in hand the name of it is not in the world in the Apostles time nor many yeers after Was not Episcopacie giving the Lords supper to infants ancient putting away wives was ancient but from the beginning it was not so those things which have not been in force from the beginning cannot be in force by succession of time 2 The fewnesse of those that defend this I answer its true But 1 Truth hath often been locked up in the breast of few who in competition of voyces could not make their party good In the first Nicene Counsell Athanasius almost alone did oppose the Arguments of the Arrians Mort. de concil author lib. 4. cap. 8. pag. 361. Constantine the Arrian the son of Constantine did upbraid the orthodox that Athanasius with four or five more troubled the peace of all the world to whom Liberius Bishop of Rome said The word of faith is not diminished by my alonenesse Theodoret lib. 2. hist Eccle. cap. 16. whereby wee may see the uncertainty of stablishing Religion by plurality of votes 2. T●ere are but few that will examine things when times and preferment stand thwart few there were that stood against Nebuchadnezzars Decree Where losses are on the one hand and sufferings on the other few will examine in such cases not one of many will reason the matter with his own conscience and of those that doe reason not one of many will suffer conscience to speak out and of those that doe suffer conscience to speake what it can not one of many but he stifles conscience with a distinction The testimony of a few that are not blinded with temporall ends but swim painfully against the stream is not to be slighted 3 Might not the same things seven yeers agoe have been alleadged against the Prelacie Common prayer Booke few opposed these It s an hard thing to get an open heart to receive truths when Magistrates are opposite and the receiving hereof shall expose our selves and families to want and misery 3 The vniversality of those that defend infant baptisme both churches and learned men Though many of them have defended it as Luther Calvin c. Yet there have been many that have opposed it who have not wanted learning to defend their cause For churches I shall hereafter shew how they have erred I will now give one instance viz Their mistake in the matter of the church for so many hundred yeers taking mixt multitudes for the matter thereof when the Scripture makes Saints in profession the matter thereof Baptisme being appointed of Christ for differencing the matter of the church from all other societies surely a right baptisme failing in respect of the subject a right matter must needs fail these two errors like Hypocrates Twins were borne at the same time and will dye together Now that the Saints are the matter of the church peruse these places 1 Cor. 1.2 To the church which is at Corinthus Sanctified in Christ Iesus and called to be Saints 1 Cor. 14.33 God is not the God of confusion but of order as in all the churches of the Saints We see All the churches consisted of Saints Gal. 1.22 I was unknowne to the churches of Iudea which were in Christ 1 Thes 2.14 You became followers of the churches of God which in Iudea are in Christ Iesus 1 Thes 1.1 Paul and Silvanus unto the church of the Tessalonians which is in God the Father and in the Lord Iesus Christ. We see what persons were churches even such as were deemed to be in Christ and in God 1 Cor. 10.17 We being many are one bread and one body Now how can carnall and civill men make one bread and one body with the Saints Apoc. 1.20 12. The Seven churches of Asia are called seven golden candlesticks which showes what kinde of matter the churches ought to consist of In a word to this objction of Churches I will onely oppose the calve worship in Israel that continued 200. yeares backt with authority and the many idolatries and corruptions that were universally upon every v●sible church in Antichrists Apostacy And for learned men I oppose the learned Fathers for the first 300. yeares or near upon not regarding the ●●thority of following times herein The fourth thing objected is that there are so many godly men among ●s that have suffered so much in the dayes of the Prelacy for standing out against them and these are contrary minded both those in the Synod and others out of it Ans 1. The examples of the holiest men are not rules for worship or conscience further then they follow the Scriptures Chrysostome saith there is more heed to be given to the Scriptures then to the voice of Angels 2 Godly men through slavish fears of povertie disgrace c. may be slow in receiving convinceable truths 3 One thing that may hinder godly men from receiving truthes may be the diminution of their own repute when they have formerly taught many glorious truthes and now they must come to be ashamed of their setting their posts against Gods posts Pezelius in his book of the Sacrament if my memory fail me not I having not the book by saith That wh●n none from Franckford Mart brought Calvins Institutions to Luther and after asked him what he thought of it He answered Profecto non inepte hic Author dixit Yet would he not recant what he had said lest the truth of all his doctrine should be cald in question but secretly as I have heard communicated his mistakes to Melancton 4 Many godly men especially those of the Synod have had little time to study this controversie being overburthened in their daily conferences and weekly preachings and the controversie was but newly begun to be inquired into in the beginning of their sitting 5 These godly men nor any other godly men in the world that I ever heard of suffered any thing for the defence of this

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

others when there is light for neither this doth not abate out increase the flame Obj●ctions ag inst compulsion of Conscience answered 1. Object The Kings of Judah compeld persons to such a worship also they took away idolatries superstitions and why sh●uld not Kings and States have the s●me power in these dayes and in case they cannot be otherwise removed why should not the persons peccant be punished with banishment imprisonment death according as the Civill Magistrate sees fit Answ 1. This compulsion was onely for those that lived under the Jewish worship or born of Jewish Parents it was not for strangers they were not compeld thereto 2 That which we finde them compeld so principally was to obey in entring in a nationall Covenant to worship the Lord God of Israel which all the Jewes acknowledged it to be their duty to do and this was done as well by the vulgus the body of the nation as by the civill Magistrate 2 Chron 16.12 13 14 15. 3 Suppose the Kings of Judah alone had done this yet were not their actions morall to oblige other Kings to do so no more then the office of Kings was morall but we see that office was not morall for all the time before the Greeks and Romans seised the Jewes Country They were only a free State when Zerubbabol Neheviah and divers others were Governours which they would not have been had the Office of Kings been morall And if the office and power of the Kings of Judah be morall why do we not allow the same power to other Kings No more are many of their actions morall to oblige other nations See th●s Q fully discust by M. S. against A. S. p 52 53 5● 55. 4 The Kings of Judah never imprisoned nor used any violence against any Schismaticks nor did the State after them when it was governed by a State though Pharisees Herodians c. and many other Sects lived among them Why may not the Prelates as well alledge the order of the Priesthood for their Metropolicall Episcopacy 6 Either this power was conferd on the Kings of Judah as a Law morall or politick If morall where is that command set down that Magistrates indefinitely shall compell the consciences of others within their territories to the practise of one worship and that to be the Magistrates own worship of which himself is of For to be sure he will not compell to any other 2 Where can the Magistrate be assured of the morality of such compulsions wanting extraordinary Prophets which the Kings of Judah had For without plain and undoubted grounds the Magistrate cannot proceed to go in such wayes which tends to the ruine of many a deare childe of God and their posterity Or else it s a politick and judiciall law which no more obligeth Kings of other nations then that law mentioned Deut. 23 ●● to vers 18 which injoyneth the slaying the inhabitants of an indolatrous City and burning the spoile and the city also without rebuilding 6 Imagine all Magistrates had such power now as the kings of Iudah had which I suppose will never be granted their Governments being absolute and in their originall determined by a message of God as we see in Samuels anoynting Saul and after wards Dauid whereas the Governments of other Nations are Co-ordinate and determined by men yet had not the Kings of Iudah power to compell any ones conscience in point of beleefe or religion or to punish them in case they dissented in beleef therfore no magistrates have power herein the Magistrates of Judah had power to punish ennormious vices as Blasphemie De. 24.13 14. But Moses had a direct Commission from God before he would put the blasphemer to death So Idolatry Sabath breaking Nehem. 13 and also to punish all sins contrary to the publike peace but not to commpell beleefe Object 2. Magistrates are to be a terrour to evill workers Rom. 13. But heresie is an evill worke Answ Evill works are of three sorts 1 Those that are committed against the light of nature and reason as the setting up of Mahomet or any other God besides him that is the creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polutheisme when men affirme many gods Blasphemy Murder Adultery False witnesse Perjury Theft Disobedience to parents Sedition Sodomy Buggery Drunkenesse tumults against the publike peace c. These and such like the Magistrate whether heathen or christian is to be a terrour unto 2 Against the light of Nations there is no nation in the world but in it the magistrate will punish those that speak against the God they professe and against that which they thinke his Scripture So if any one rail against Christ or denie the Scriptures to be his Word or affirme the Epistles to be onely Letters written to particular churches and no rule for us and so unsettle our faith This I take may be punished by the Magistrate because all or most Nations in the world do it 3. A third sort of evill workes are those that are committed against the light of faith as deniall of Christ walking contrary to a mans own principles presenting our selves at false worship pride covetousnesse unbeleefe impenitencie rotten communication heresie schisme these I suppose and many such which are no lesse evill workes then the other the Magistrate cannot be a terrour unto but they must be left to the respective Churches of which the persons offending are members The Apostle cals the Magistrate a terrour to evill workes but not to all evill workes and if he be a terrour to all evill workes d●ne against light of faith what need we contend for any government by Ecclesiasticall discipline being the Magistrate hath power in his own hand to punish therefore evill workers against the light of faith may be permitted in the world though not in the Churches Object 3. If men be permitted to preach and disperse erronious doctrines the number of heritikes may be so increased that they may in time extirpate the truth Answ What is alleadged herein but the Romanist may make the same use for extirpating the Protestant Religion yea any persons Hereticall that have the Magistrate on their side may alledge the same 2 Though such Doctrines are erronious in your conscience yet are you not sure that such are erronious in themselves because you are not sure your dictates are infallible 3 If you were infallibly sure you had the truth and the doctrines you suppose erronious yet all errours being not of the same size such persons may be borne withall whose errours trench not upon the foundation 4 Either Heretickes are in the church or in the world if they be in the church the church hath power to censure them before they bee too ranke Tit. 3.10 if in the world what have churchcs or Elders to do with them 1 Cor. 5.12 what have I doe to judge them that are without and for the civill Magistrate first how

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