might seem to colour it yet they ought to be so much more deliberately considered and pondered on for the honour we owe to Gods truth and charity to our neghbour In Matthews Gospel cap. 28. 20. it is said Teach them to observe all things whatsoever I have commanded you But I doe not finde persecution to have been expressely commanded in any place of the Gospel and whereas some would infer it from the words Let all things be done 1 Cor. 14. 40. decently and in order as by the coherence with the whole Chapter it appeares plainly to relate only unto the orderly proceeding behaviour in their assemblies or publick meetings so it possibly cannot be made appear from hence that there is or ought to be a power to persecute or put to death for then this conclusion would follow that the Church Note of Corinth had commission given them to put a man to death only for indecencie or for having done any thing which was unseemly or out of order but this would be both a great absurdity injustice and blasphemy to affirme againe Let all things be done decently and in order cannot possibly signifie or imply a power or order of fining imprisoning and putting to death unlesse you will say that the Apostles Disciples and all Christian Churches especially that of Corinth had the same power and then you must either say that there was no delinquencie to proceed against in a coercive way which is notoriously false or else you must condemn them all because they did not practise it at any time for as the precept or command was given to the Church and Saints of Corinth so Pauls meaning and intention must needs be that they of all others should observe and practise it fully and punctually in all things that it might have been a president to others and lastly that the commission of decencie and order in all things was given 1 Cor. 1. 1. 2. Cap 9. 10. Cap. 10. 11 8. unto the Church of Corinth is plaine since the whole Epistle is directed to them particularly and by name but it was written for instruction and concerned equally all the Disciples Churches of Christ both then living and us as S. Paul saies On whom the ends of the world are come now it is grosse and preposterous to think or say that Paul gave the Church of Corinth such commission that is an order or authority to Note use coercive power for the better prevailing that all things might be done decently and in order because he knew they wanted and could not have the assistance of the civil Magistrate thereunto and if the coercive was not intended to them much lesse to future Churches who have only received the same commission after so many reversions and can not pretend that the words thereof should have a different or larger signification in our favour then was meant unto the Corinthians unto whom it was immediately directed and we may well presume that if it had signified a compulsive or Lordly jurisdiction to have been put in execution by Christian Churches or Common-wealths in after ages which cannot be because of so many absurd consequences which follow thereupon yet dato non concesso in such case I say the Apostles and primitive Christians though they themselves had wanted coercive meanes and power would not withstanding infallibly have left some ground or warrant inserted in the letter of the Gospel to be conveyed successively unto posterity for their better direction in 〈…〉 nesse of such concernment and so great obscurity in that sense which is objected but if the point be intricate or dubious the safest way is to proceed no further then we have a precept or president of our Saviour or his Apostles to warrant us especially in matters of so high a nature as are the worship and service of God Almighty the Discipline of his House and tender consciences of his dearest Saints In the Gospel we meet with Bishops a Presbytery Elders Deacons Apostles Evangelists Disciples Prophets strange tongues and Interpreters 1 Tim. 3. 12 4. 14. Tit. 1. 5. 1 Tim. 3. 8 5. 1. 7. Act 6. beginning Luke 10. 1 23. 1 Cor. 12. 10. Eph 4. 11 12 13. Rom. 12. 8 of tongues Elders that rule well and labour in the Ministery some to take care of poore widowes others for exhortation Pastors Teachers for perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ untill we all come in the unity of the faith as St. Paul sayes But what spirit of truth doe we ever meet with which saies that any of these were given for the corporall imprisoning banishing or putting to death the body of Christ which are his Saints as of latter times too too often hath beene practised where finde wee in the Gospel order or authority to convent accuse and arraigne men with power of life and death for matters of religion or opinion only this is but traditionall and far short from being Cannoâ—icall and Christian it is true we finde here a precept for endeavouring to accomplish a unity of faith in the Saints or the Saints in the unity of faith but this was neither universall nor nationall unity as appeares afterwards where he sayes unto the same Ephesians Walke not as other Gentiles walke in the vanity of their mindes much lesse was any constraint or compulsion ordered Verse 17. or intended to be used for then both they and all other Christian Churches had been bound to make all others walke with them in unity of faith or to walke unto the gallowes and the Apostles admonition in such case would have been both more proper and effectuall which the Ephesians as such Church commanders pretend if he had â—aid Walke not as other Gentiles who because they will not walke with you in unity of Râ—ligion and uniformity of discipline are deservedly compelled to walke unto the gallowes Hath it not often been instilled into the eares of Princes as Hansan the great favourite did unto King Ahasueâ—us concerning the Jewes Gods people who were then afflicted in captivâ—â—y and so â—bjectly contemp 〈…〉 le that they could not possibly be dangerous to the State and yeâ— proud Haman â—stner 3. 8 9. c. only because a consciencious Mordecai was scrupulous and could not â—ow and doe revâ—ience to him as the King commanded 〈…〉 ed hâ—â—â—â—jesty 〈…〉 a there was a certaine peoplâ— scattered ab 〈…〉 〈◊〉 〈…〉 spersed into all Provinces of his Kingdome whose lawes were divers from all people neither kept they the Kings lawes and therefore it was not for the Kings profit to suffer them in which respect if it pleased his Majesty that letters might be writ for their destruction he promised to pay ten thousand talents of silver into the Kings treasurie hereupon the King conâ—ented to the Edict that all of them men women and children should be massacred and for Hamans good counsell remitted the ten thousand
the power of truth and it will prevaile at last or doe we then feare that the true professours may fall from their former stedfastnesse it is true that some which once made profession of the truth may fall from that profession but such though they make profession of the truth yet were they never true professours as St. John saies in his first Epistle They went out from us but they were not of us for if they had 1 Joh. 2. 1 been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us And doubtlesse it were much to be desired and all justifiable meanes to be imployed whereby hypocrites and such as are not true at heart might be best moved to discover themselves of their owne accord for then the people of God might be kept from falling into many a sin through their ill example and avoid many a temporall judgement and affliction for holding fellowship and communion with them but blessed be God this is the worst that can befall them neither divells nor the deepest wiles of wicked reprobates can possibly deceive the true Professours Gods Elect. Mat. 24. 24. Our Saviour hath passed his word That not one of these little ones shall perish Mat. 18. 4. And my sheep heare my voyce and I know them and they follow me and I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand John 10. 27 28. And Paul saies We are persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 9. And he told Timothy That the foundation of God standeth sure having this seale that the Lord knoweth them that are his 2 Tim. 2. 19. But since heresies must needs be though a woe betide the authours of Cap. 1. 87 them how much more may we well thinke should there be a Liberty of Conscience since the authours instead of woe may be certain of a blessing and nothing can more manifest the truth when all such as for feare of imprisoning fining corporall punishment or any worldly prerogative had heretofore made profession thereof would now appear in their own colours and follow the false calls of their more false teachers leaving truth to herselfe and such only as did imbrace her in true sincerity of heart and yet this is not all the benefit which would accrue hereby the greatest and best part is still behinde for as in the Primitive times when Scribes Pharises and all the learned Doctors both Jews and Gentiles Note disputed and opposed the truth with more liberty and freedome it became then much more famous and prevailing untill the mystery of iniquity undertooke the protecting of it by the Civill Sword which if it were but sheathed againe and the Blessed Spirit which bloweth where it listeth not resisted we might even in these dayes with Gods assistance Joh. 3. 8. expect to see victorious trophees and multitudes of Christians set at liberty and redeemed out of Babylon to the speedier downfall of Antichrist But some will say that the learned and wisest men have alwaies been and are still of opinion that it is no good policie to suffer so many severall Object Religions to be publickly professed in one and the same Kingdome and jurisdiction because that though many men may be able with Scripture to defend their owne Religion and others perhaps stedfast and obstinate enough in their opinions what ever they be yet if contrary tenets may be debated freely and made profession of without controle some numbers more or lesse amongst such multitudes of people either by importunity worldly advantages or in that their ignorance or little knowledge in spirituall matters is not able to withstand the arguments which are urged against them must needs be seduced and led a way from the Religion established by Law Whereto I answer That the advice Answ of wise and learned men if they be otherwise also as well qualified is to be far preferred before that of ignorant and lesse wise but such whose affections and carnall lusts are mortified and whose guifts are sanctified these mens counsells ought to take place before the deepest Polititians of State or grand Rabbies of the Law or Gospel worldly wisdome and humane learning are both usefull and expedient when they concur with Scripture not against it It was the argument of the Jews against our Saviour and his Apostles That the Scribes Pharises and great ones beleeved not on him the Papists urged the like that all the learned Doctors and oh 7. 48. profoundest schollars throughout the Christian world were of their opinion against Luther and the first Reformers and although we all acknowledge of how little account and force this argument was then yet is it now as much stood upon and altogether as weakly grounded even by the greatest part of Reformed Churches against such as yet strive for and endeavour only a further Reformation surely if such would but consider of what low condition and meane estate the Apostles were they Act. 4. 13. Matth. 4. 18. 21. would never think the worse of truth because it was held out unto them by men of most inferiour ranke and quality this would make such as are Scripture wise to thinke the better of it for who are likeliest to have spiritualll things discovered to them then such as are spirituall themselves and who likeliest to be spirituall then such as are poore base and abject both in the eyes of others and their owne opinions Surely St. Paul speaks plaine to this purpose when he saies Not many wise men after the 1 Cor. 1. 26 27 28. flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty and base things of the world and things which are despised hath God chosen And againe where is the wise where is the scribe where is the disputer of Ver. 20. the world hath not God made foolish the wisdome of this world And to the Corinthians he gives a reason why God made use of men of such low ranke and esteem in the world to be the chiefest instruments of propagating the Gospel when he sayes We have this treasure in earthen vessels that the excellencie of the power may be of God and not of us 2 Cor. 4. 7. And in another place he saies Christ sent me to preach the Gospel not with wisdome of words lest the crosse of Christ should be made of none effect 1 Cor. 1. 17. If these passages of Scripture with sundry others were seriously considered by a minde prepared to submit to Gods good will and pleasure what ever it were when it should be discovered unto him such a soule would not be swayd and led a way with any carnall priviledges or worldly circumstances how plausible soever since all such are but vanity and vexation of spirit as the wise man assures us evidence of Eccles 1. 2. 14. Scripture is that only which ought to be our guide in what we do or say our supreame rule or touchstone to make triall of what we heare or see according whereunto if we proceed whatsoever be alledged to the contrary we may cleerly finde That persecution for matters of Religion does plainly crosse so many places of Scripture murders so many of Gods Saints and so much hinders the propagation of the Gospel as no other erronious tenet or heresie whatsoever for if the Gospel had but a free passage and the true Professours liberty to teach and publish it this only as a sovereigne remedy and counter poyson would prevaile against all heresies unlesse you will grant that errour may possibly vanquish truth and though our owne fond fancies should suggest never so many inconveniences to ensue thereon we ought to rest satisfied with so great a manifestation of Gods revealed will no waies attempting any thing or cleaving to such opinions which either directly or by rationall consequence and induction may hinder the preaching of the Gospel to all Nations If Kings or States may lawfully enact a Religion or settle any point of faith to be beleeved and practised by force and virtue of a new law then ought all subjects to be conformable thereunto and so become lyable to change and alter their Religion so often as the State and chiefest Councell of the Land shall deem just and requisite for as our predecessours could not make a law to binde their successours irrevocably or Note longer then they pleased themselves in civill matters much lesse in what concerns the Conscience so neither can we that are now living engage our posterity in any act but what they may repeal at pleasure with the same liberty and power by which it was made since the whole Kingdome being a body politicke indowed with a supremacie cannot have greater or lesse power over it selfe at one time then another wherefore since it is our duty to think very reverently of Laws and Acts when once established by the highest Court yet if we consider that they themselves doe not assume infallibility that both they Synods and chiefe Generall Councells have thought it expedient and just to repeal alter and sometimes enact Laws concerning Discipline and Doctrine quite contrary to their predecessours by which means a people in their life time have been compelled to change Religion twice or thrice my humblest desires beg leave to prostrate themselves in meeknesse and most submissive manner unto the three estates in Parliament That all former acts which countenance persecution for matters of Religion may be repealed and Liberty of Conscience which is the greatest liberty the Gospel brings restored lest whilest the prevailing party of Protestants in England think it lawfull to force other Protestants because lesse in number and differing from them in opinion to change Religion God in justice permit Papists to doe the like with Protestants in Ireland as well for our sins as their owne to the further desolation of both Kingdomes FINIS
at present throughout the world but since Princes became Christians it may have been observed how Christendome a spot of ground only hath continually been the Cock-pit all the world besides but as a breathing place however we ought not for this cause to be forward in justifying Wars the more but rather make search and strict enquiry whence it comes to passe that Christians are so plunged therein since they of all other people can justifie it least I know there may be a just-War but what I am now to say is meant only against that which is unjust and so desire it may be understood whereof I doe the more presume because no Warre but hath much evill as the effect thereof and however for such as do begin a War we may charitably conceive of both sides that they apprehend it to be lawfull yet if we examine standers by and heare what all that are not interessed doe judge thereof we shall finde them generally condemning both sides though one perhaps in a greater measure than another St. Paul sayes that covetousnesse is the root of all evill and Warre 1 Tim. 6. 10. which is the greatest of those evills questionlesse was never yet without a coveting however because that neither coveting nor such other motives as are the reall and originall causes of taking up of Armes have not for the most part beene found or thought sufficient to prevaile or beare sway enough with all such as are to be required to contribute largely for the maintenance thereof I say it may most commonly be observed that whatsoever were the reall though more secret ground of War Religion was still pretended to be the principall or at least endeavoured to be made seem so far forth hazarded and engaged in the quarrell that no man might adventure to call in question the lawfulnesse thereof or seem backward in supplying without palpable scandall and suspition of luke-warmnesse in Religion I need not bring examples for proofe hereof every mans own acquaintance in Histories will furnish himselfe abundantly But in regard that Religion though perhaps it seldome was the primary and sole cause of making War in that I thinke few have been so conscientious yet such as some Casuists conceive were but a misgrounded conscience in respect of an offensive War hath notwithstanding been and still is the most powerfull meanes and stratagem to countenance and continue it whereby that which ought to be most deare and sacred becomes a pander to satisfie our lusts the consideration whereof the shedding so much Christian bloud the obstructing of the Gospels propagation the miserable devastation of whole Countries with infinite perpetrating and multiplication of most enormous and execrable villanies have moved me to consider with my selfe which way Religion might be vindicated and redeemed from this abuse the grand meanes of fomenting Wars discovered the main jealousies prevented which Princes pretend to have of one another or King and people amongst themselves towards accommodation of the present Wars and cutting off occasion from such as otherwise might spring up againe hereafter Whether Religion have been the reall cause of so much War in Christendome or so pretended only makes all one to what I have in hand which is to prove in this Discourse by Gods assistance how a man ought not to be persecuted for conscience sake as will appeare by the inconsistencie thereof with sundry Scriptures following which being once concluded on and put in practice will make an open way for the free passage of the Gospel quite cut off the greatest jealousies and feares which perplex the mindes of Princes States and People when they suppose or but alleadge an endangering of their Religion and consequently the likeliest course of reducing all Christian Countries to peace amongst themselves and friendly intercourse with * one another St. Paul saith You are bought with a price be ye not the servants of 1 Cor 7. 22 23 24. men this must be meant for matters of this world or else of that which is to come about subjection of the body in civill affaires or subjection of the soule in spirituall but it cannot be understood for matters of the body or of this world because it would then contradict other places of Scripture which command all to be subject Rom. 13. 1. 1 Pet. 2 13. Eph. 5 22. and 65. 1 Pet. 2. 8. Col. 3. 22. unto higher Powers servants to their masters wives to their husbands and the like in which respect as also from the coherence with the words aforegoing it appeares necessarily to be understood that we must not be subject concerning our Religion matters of conscience or touching the soule to be of this or that Religion because we are commanded by King or State for though it be the true Religion which we professe yet if we were forced to it it will doe us little good nor be ever a whit available for God accepts only of willing service such as we performe of our owne free election not by compulsion Neither is the objection good that though men be forced into Object the true Religion at first without any liking of their owne yet afterwards it falls out that such approve of it and will not bee brought to change nor alter which must needs be acceptable to God For first the compelling of a man to any thing against his Answ owne conscience especially in matters of faith is a doing evill which God forbids that good may come of it and therefore we cannot Rom. 3. 8. and 14. 23. expect that he should prosper so bad a meanes to produce so good effect as that people at first constrained to make profession of the true Religion should afterwards prove sincere and true beleevers by vertue of those coercive powers which were meerly unwarrantable and sinfull but for such as doe so continue it is to be attributed to some other meanes whereby they became convinced of the truth or more secret call of God which would in due time have found out and brought them home into his sheepfold without the helpe of a tyranous inquisition This is more evident if we consider the multitudes of people and whole Nations which live and dye in the Religion they were borne with equall constancie and security though their faith and tenets be diametrically opposite to one another and for those that happen to be thus of the true Religion because borne in it though it be the true one and that they will not be brought to change yet for most part they can give no better reason of their faith then those that are in the wrong and perish as obstinately for they tooke not their Religion upon choice or triall neither do they continue it upon judgement never having searched or tried the Scriptures as we are commanded and indeed they may well say to what purpose shall we examine our selves as St. Paul saith whether we be in the faith or no to what end Try the
Heresie instead thereof and therefore you ought to be persecuted my answer is That I apprehend it to be the truth and doe but discharge Answ my conscience though it be erronious desiring to see the warrant for persecuting such as teach or publish erronious doctrines which they in their owne opinion thought had been sound St. Paul in the name of the whole Ministery said 2 Cor. 5. 20. We are Ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God And in another place 2 Cor. 10. 1. 3. 4. I Paul my selfe beseech you by the meeknesse and gentlenesse of Christ for though we walke in the flesh we do not war after the flesh for the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds So that Paul did war but not according to the flesh he did not imprison fine nor cut off eares his weapons were only spirituall the power and might of Jesus Christ gentle exhortation and friendly admonition was the only meants the Apostles practised which prevailed then so mightily and ought for that very reason to be still continued especially since we cannot pretend any other commission but what they had unlesse we will also seem to have had an other Gospel I presume no Protestant will deny but that we are bound to endeavour the conversion of Papists Jewes Turkes Pagans Hereticks with all Infidels misbeleevers unto the only true and saving faith in Jesus Christ this taske how little soever it be practised and thought on will one day lye heavy upon all Christians who are no lesse obliged thereto in their respective callings then the Apostles were to preach the Gospel Matth. 28. 19. unto all Nations as was said immediately before But as it is said in the Parable Mark 3. 27. That before one can enter into a strong mans house and spoile his goods he must first binde the strong man So before you can prevaile and reduce a Turk or Papist to the true reformed Religion you must first convince him in the errours of his owne by the evidence of Scripture and by the power of the Holy Ghost and this must be done by word of mouth by writing or by both as I rather conceive first by word of mouth in that the Apostles were expressely ordered to go and teach all Nations which necessarily inferres their presence and secondly by writing that it may be better dispersed and more freely enjoyned at all times places and opportunities besides that controversies and businesses of intricacie are far better and more methodically stated and explaned in writing or in Print then can possibly be delivered by word of mouth The Poet said Qui volet ingenio cedere rarus erit But farre more rarely shall you finde a man to give preheminence in point of his Religion each thinking his owne to be the truest this combat therefore must be sought out upon eaven ground on equall termes neither side must expect to have greater liberty of speech writing Printing or whatsoever else then the other But it will be again Object objected that if such a tolleration as this be granted the whole Kingdome will be quickly pestered with a greater confusion then that of Babel to which I answer That the confusion will not be such as is Answ so much imagined and feared though it may seem greater at first then afterwards when every man hath associated himselfe with such as are of his owne opinion and I crave leave to aske if it be not a far greater confusion both before God and man and of more dangerous consequence to the State and their owne soules for a thousand men and women of ten severall religions or opinions to assemble together every Sunday in a Parish Church for feare of imprisonment fines banishment and worse or else that the same thousand men and women being permitted freely may meet in a peaceable manner at ten severall places according to their respective differing opinions and religion But Object you will say that all these thousand men and women were good Protestants before this licentiousnesse of being what they would was granted them I answer That they could not possibly be good Protestants Answ but either were hypocrites and time servers or else that they had hapned by chance or rather by course of the Country into a meer formall profession of the Protestant Religion whereof they were not able to render a reason if it had been demanded though they should have stil continued as visible members of the true Protestant Church and participated in the outward means their actions would have been never the more accepted of the Lord whilest they had lived nor their persons at the day of judgement Secondly though this confusion were yet greater then you imagine I desire to be informed how it may be prevented without a far worse inconvenience first in that I finde no expresse warrant and lesse then expresse will not be enough to abridge any man the exercise of his Religion which makes him sinne against his owne Conscience and so is a doing of evill at least that good may come of it Rom. 3. 8. And secondly because you are commanded to teach all Nations which is impossible unlesse you could goe and live amongst them which you cannot reasonably imagine or conceive that people of different religions opinions will permit you to remaine amongst them who hold tenets that when you have converted a considerable number you may if you see possibility of strength to compasse it by force of fire and sword compell the rest to be of the same Religion much lesse will they come unto you for the same reasons as also in that you will not permit them within your jurisdiction to make profession of their Religion whereof they have as good opinion as you can possibly have of yours and though perhaps they might be contented not that they are doubtfull of their owne but in hopes it may be to make a Proselite of you or out of an ingenious disposition and desire to comply with you who seem so solicitous of their salvation to hear what you alledge why they should become good Protestants yet you cannot in reason expect or in equity require that they should not have as ample priviledge as your selfe to deliver their mindes freely both in speech and writing We know that in most Kingdoms there are severall Courts of Justice which having different priviledges and jurisdictions when any man hath cause to commence a Suite he first informes himselfe in which he may likeliest finde greatest favour of equity and justice but if his adversary gaine advantage and force him to a triall in such a Court as according to the constitution thereof he could not have so favourable triall as in another the party thus agrieved forth with appeals from that where he was over throwne unto another never resting or
talents of silver and gave him the poore Jews to boot to be murdered in such a manner as his cruelty could bâ—st conâ—rive Oh how often hath this wicked advice of Haman been practised upon Gods best people in all parts of Christendome for there are Puritanes both in Spaine and Italy in greater numbers then ever appeared in England before this present Parliament and permitted to meet and walke peaceably up and downe the streets together more numerous then ever yet 〈◊〉 saw in London may it in Gods time be spoken to the greater humbling then shame of this Nation and all Protestants besides But how often thinke we may it have been suggested unto our Gracious Sovereignes and i 〈…〉 nuated unto the people how disserviceable and dangerous the Puâ—itanes were unto the State surely not seldome or else they would never have reduced so many thousands of them into a necessity of leaving the Land and carry with them their gifts arts and manufactures into other Countries to the greatest detriment of this Common-wealth and yet far greater losse and judgement unto Gods Church in England But what hath been the end of the grand Politicians and Persecuters may it not be observed that like Haman who was hanged on the gallowes which he himselfe had caused to be set up for Mordeâ—ai so many nay very many of the greatest that ever yet appeared enemies unto Gods people have been taken in their own nets and felt those penalties and proceedings which they first invented and practised upon others And as that villanous designe of Hamans Est 8. 8. through Gods providence proved so much more successefull unto the Jewes 〈◊〉 in like manner may the sun-shine of Gods love have beene seene to breake out still more bright and comfortable towards such as in all times have been reproached for Puritanes I may not say for any deserts or works of theirs but through Gods most gracious providence which as Mordecai foretold to Esther cap. 4. 14. hath wrought enlargement and deliverance to them though they perhaps may be said to have endeavoured it not without many weaknesses and failings But since God both can and will finish his owne great work of Reformation in spight of all opposition Let such as thinke they stand take 1 Cor. 10. 12. Note heeâ— lest they fall and may it be far from any of Gods good servants to imagine that God delivered them out of persecution to the end they might be inabled to persecute their brethren Persecution is a sinne Gal. 4. 28 29. a signe of the Church malignant and no degree thereof dispensable by Popery Episcopacie or Presbytery neither may God be thought to be the author of it or countenance it further then he doth other sinnes by barely permitting them in wrath and judgement to chastife and scourge a sinfull people the whole Kingdome did acknowledge it whilest Popery domineered the greatest part are weary of it in Prelacie O let Presbytery be forewarned thereby and know that they have the same temptation which was common to both the other Governments and wherein they miscarried The Jewes came out with 1 Cor. 10. 13. swords and staves to apprehend our Saviour but God never blessed them in it nor sanctified them since to bring men in and made profession of the Gospel Let all the reasons grounds and principles for a coercive power and discipline in matter of Religion be produced and it will most evidently appeare how Presbytery cannot possibly alledge more or better then what the Papacie and Prelacie first brought to light all having the self same inbred matter and corruption in them which infallibly though not with equal posting inclines them naturally to degenerate into tyranny persecution and the work which they all fight against being of God cannot possibly be overthrowne but will notwithstanding be brought about to the greater misery and confusion Act. 5. 39. of all such who if they would make strickt enquiry with an upright heart into the nature of such government could not likely chuse having felt or understood the bondage which this Kingdome hath already twice suffered under it but see the malignant poyson and putrifaction which is bred and lyes lurking within the bowells thereof and be weary of it yet I forbeare to judge and in all meeknesse beseech that they would be as backwards in judging others The Italians have a Proverbe that whosoever goes beyond his commission must run the hazard of it for his owne account but for such who have no commission at all and yet take away the liberty livelihood limbs and lives of their Christian brethren and that for meere matter of conscience only cannot amount to lesse then the shedding of innocent blould that crying sinne for which the Jewes remain still scattered upon the face of the earth untill this day But have the Jews been thus afflicted for putting Christ to death and a few of Gods Prophets only how excessive then will be the torments of such Christian States which have persecuted and put to death thousands of Christians for every single soule which was executed by the Jews and that principally because such Christians differed from them onely in opinion when â—f they had been Turkes or Pagans they might likely have escaped But you will say perhaps that the Jews put Christ to death the Object Answ ransome and Saviour of the whole world I answer That they knew him not to be Christ and that the Jewes had then better grounds and warrant to put a blasphemer to death and such they ccounted Jesus then Lev. 24. 16. 〈…〉 Matth. 26. 65. Gen. 45. 3. 5. Math. 26. 53 54 56. Christians have now Secondly I answer That when Joseph perceived that his brethren were troubled in minde and grieved for having sold him into slavery making himselfe knowne bid them not be grieved or angry with themselves for that God hand sent him before into Egypt to preserve their lives and cur Saviour after they had laid hands on him and apprehending him for the comfort no doubt of repentant Jewes was pleased so say That if he had prayed his Father could have given him more then twelve legions of Angels but then the Scriptures would not have been fulfilled that it must be so and that all was done that the Scriptures of the Prophets might be fulfilled In John we finde that therefore they could not beleeve because Esaias saith He hath blinded their eyes Joh. 12. 39. 40. And whereas the same Evangelist saith 1 John 4. 20. He that loveth not his brother whom he hath seen how shall he love God whom he hath not seen So the Jews though they saw Jesus and crucified him yet they knew him not to be God and by Johns way of arguing were so much more to be excused and the sinne of Christians aggravated who doe not only know their brethren but many times acknowledge that they setting aside the difference of opinion have more eminent gifts and
thoughts whether it be not a much safer way in spirituall affaires for every particular man to understand his owne estate betwixt God and himselfe and manage his own busines whether it be not a greater infringement of Christian libertie and proprietie to have burdens and impositions layd upon the conscience Note whereby a poore soule lives in hatefull bondage upon earth and subjects it selfe unto perpetuall torments in hell hereafter without a meanes or possibility to helpe himselfe though he be sensible of the miserable state and condition wherein he is or apprehend the inevitable destruction whereto they lead him If the redeeming civill rights and priviledges which hath made this present Parliament so deare be acceptable in so high a nature as to engage the Kingdome in a war for their defence how much more will the Liberty of Conscience which transcends the other as far as spirituall liberty does temporall engage it still further at their devotions The civill Lawes permit Subjects to defend their estates with Swords and Guns but what kinde of Laws are those which expose men naked to have their Religion and Consciences assaulted The civility of the French Nation is such that in regard the Protestants though they have a liberty of profession being most commonly fewer in number in what ever company they happen lest the Protestants should there with be adash'd as wanting courage and not enjoy an equall liberty and freedome of conversation with the Papists in this respect they are so temperate and discreet that it is held an inseemly and uncivill part for a Papist to aske an other what Religion he is of whereas in England it is ordinary with Protestants to reproach one another with the nick-name of Puritan or Separatist Presbyterian or Independent even those which we cannot but acknowledge to be conscientious and jealous of offending God in any thing and that which renders us inexcusable is that many times when we cannot colourably fix any of these distinctions upon a man who differs from us in opinion or discourse only we are so apt to terme him malignant or Popishly affected though never any Law was yet made to declare them such It is usuall with gamesters to say they had rather lose their own money then that others should lose it for them and surely if we took as much delight in saving our soules as gamesters doe in losing of their money we would quickly chuse to hazard the losse of our owne souls our selves rather then forgoe the present joy and comfort of endeavouring the salvation of them by our owne and not by an implicite faith Parents or such as beare affection when God pleases to call their friends or children out of this world by sicknesse have great contentment that they were neare at hand to send for the Physitians and provide such remedies as if God had pleased were likeliest to prevail for their recovery how much more then will it encrease the miseries of the damned when they shall thinke and see how foolish and sottish they have been to take no care or thought of making their salvation sure by trying of the spirits and searching whether they were in the truth or no How will children curse their parents servants their masters and whole Nations the State and Government wherein they were borne and bred which instead of teaching them to prove all things and 1 Thess 5. 21. hold fast that which is good have brought them up in blinde devotion and superstitious idolizing of whatsoever their ancestors or themselves beleeved saying they ought to be wise unto sobriety and not preferre their owne studies or judgements before the Acts and Caâ—â—onâ— of Synods and whole Kingdomes It is true that Christ promised he would send the Spirit which should lead them into all truth and that where two or Joh. 16. 7. 13. Matth. 18. 20. three be gathered together in his name he will be in the midst of them from whence and such like Scriptures it will follow that a Church Synod or Councell cannot erre in fundamentalls no more then elect Christian fall finally from grace so long as such a Synod or Church keeps close unto the Scriptures and herein all Christians agree and joyne in one confession that the Bible is the very truth and word of God but when a Protestant Synod or Papall Councell shall goe further and Paraphrase make Inferences Consequences Conclusions Canors and the like or say this is the genuine full and only sense and meaning of such a Text and not as their respective adversaries object herein they are both though not equally in a possibility offerring and cannot be infallibly sure of truth but as each of them is ant to abound in their own sense thinking their peculiar exposition 〈◊〉 it and cannot chuse but be swayed there with so ought they equally to leave all such as differ from them as large a liberty and freedome to enjoy their owne opinions for though the Members of one Synod may be more learned wise and outwardly conscientious and zealous in Religion then another yet these are no infallible grounds and tokens of Gods greater illumination and presence with one then with the other and though a third and more superiour Synod should see that one of the two former is in an errour and advise them that they shall do well to assent unto the other yet this Synod which hath two to one against it selfe neither may not can forsake their owne opinions upon the â—ate authority of the other two before they see cleare evidence in Scripture whereby their owne reason findes it selfe convinced And since in that text according to John the Evangelist afore mentioned where it is said cap. 16. 13 14 15. The Spirit shall lead them into all truth it appears that that truth is no other then what the blessed Spirit had heard and received of Christs then much lesse may frail mankinde whether assembled in a Synod or otherwise thinke any thing of their owne addition or but varied in the least tittle to be infallible or of equall authority with Scripture nay since neither Christ nor his Disciples thought good to force men to receive their Gospel how much more presumptuous is it in men of the same passions and infirmities with others to impose Cannons and resolutions upon the consciences of their brethren Christ said unto his Disciples Matth. 7. 6. Give not that which is holy unto dogs neither cast your pearles before swine lest they trample them under their feet and when a woman of Canaan be sought him unto whom upon the third motion he answered cap. 15. 26 28. O woman great is thy faith yet upon her first and second deprecation she could obtaine no better answer then It is not meet to take the childrens bread and cast it unto dogs And in Davids Psalmes Psal 50. 16 17. God said unto the wicked What hast thou to doe to take my Covenant into thy mouth seeing thou hatest instruction and
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
Synod of Dort was first thought on to be assembled most of the States and Townes declared themselves before hand that it was not their intentions that the said Synod should oblige them unto any thing that was not agreeable to their laws and government which as I said before had abundantly established and ratified a Liberty of Conscience to every particular person that inhabited amongst them And though upon the determination of the same Synod in the point of Predestination against Arminians there ensued suddenly in some few places by the instigation of a most violent party seconded by the Prince a fierce persecution and banishment of divers Ministers and others which were of that opinion with a totall silencing and inhibiting them to preach yet they were quickly restored againe and have now their places of publicke meetings and greater liberty then ever and that in Amsterdam and Utreckt where they had suffered most to the very change and alteration of their government as may be seen more at large in Grotius his Apologie But the States of Frisia in July 1622. put out a severe edict which is to be seen in Print that none of the Dort Synod decrees should be put in execution throughout their jurisdiction untill they were by themselves in their owne Courts and Magistrates approved on and in fine I doe not finde so much as any one place or City throughout the united Provinces where any one decree which that Synod passed is at present coercively enforced upon the inhabitants in any kinde but contrary wise it is well knowne to all how they permit people of all Religions to live amongst them and though they have continuall wars with Spain and Papists in some Towns amongst them have more liberty then in others yet every where their freedome is great and though in some places they are one fourth or one halfe part Papists yet doe not the States subject themselves to be terrified or troubled with jealousies or other plots and treacheries then in punishing the authours at such times as they happen to be discovered I wish it were well weighed whether the great liberty and freedome of the Gospel which they permit That Christ be preached whether through contention or of good will as Paul desired and rejoyced at may Phil. 1. 18. not be a great meanes to prevaile with God Almighty thus to prosper them although they may otherwise have failings and weaknesses which worldly and carnall policies are most apt to bee overtaken with If the whole manner of Gods worship were revealed unto us or any State or Church and that such a Church or State could be certaine to be in the present possession and practise of the whole truth without any mixture of superstition and Idolatry then would there be far more colour and ground for erecting an Inquisition Office or Spirituall Court to bring a Nation a Countrey or all Christendome unto a uniformity both of Discipline and Doctrine but this appeares plainly to be otherwise in both respects First no Church can possibly be sure to be without a mixture of errour and superstition in that it is necessary there should be herefies that they which are approved might be made 1 Cor. 11. 19. Matth. 24. 24. 2 Pet. 2. 1. 1 Joh. 4. 1. 1 Tim. 4. 1 manifest and besides we are foretold that there shall be false Christs and false Prophets and for that cause we are commanded to trie the Spirits whether they be of God or no Then secondly God is pleased only to discover the Gospel to us by peecemeals as we become worthy and capable of the mysteries and truth thereof which our Saviour testifies in John John 16. 12 13. I have yet many things to say unto you but you cannot beare them now howbeit when the Spirit of truth is come He will guide you into all truth Now though the Spirit which is the Holy Ghost be Math. 28. 20. come and is with his Saints unto the end of the world teaching and instructing them in so many wholesome truths as are sufficient for their salvation yet most evident it is that God still discovers new truths or a greater measure of the same truths by obedience unto which he intends to bring unto salvation such as are then living or to be borne hereafter and this appeares further from St. Pauls words to the Corinthians where he saies We know but in part and when I was a childe I spake as a childe understood and thought as a childe but when I became a man I put away childish things 1 Cor. 13. 9. 11. Strong meat belongeth to men that are of a full age Heb. 5. 13. In another place Who is sufficient for these things And I have fed you with milke and not with meat for hitherto yee 2 Cor. 2. 16. 1 Cor. 3. 2 3. were not able to beare it neither yet are ye able for ye are yet carnall And of himselfe though he were extraordinary and miraculously gifted out of a sanctified zeale magnifying himselfe unto the Philipians he saies Not as though I were already perfect but forgetting these things which are behinde and â—eaching forth unto those things which are before I presse towards the marke c. Phil. 13. 12 13 14. Besides if all Christians were equally enlightned and had the same measure and strength of faith and knowledge it would have been needlesse for the Apostle to exhort as to beare with one another there would have been no occasion for such as are strong to comport the weak not all in generall to bear one anothers burden which is required of us as the fulfilling of the Law of Christ Rom. 15. 1. Gal. 6. 2. But the same cause which made the Corinthians incapable of meat such further truths and mysteries as St. Paul had to discover unto them resides in us doubtlesse and that in as great a measure which is carnality and consequently witholds Gods Spirit from revealing a great part of his blessed will unto us otherwise then as we grow lesse carnally minded and more spirituall And whereas it will be said by some that they have all the principalls Object and fundamentalls of Religion revealed unto them whereby they may be wise unto salvation which is as much as they are obliged to and desire no more I crave leave to answer such with another question or Answ two and aske Doe you not sometimes pray that Gods will may be done Matth 6. 10. and 5 48. Phil. 2. 5. Eph 4. 13. on earth as it is in heaven And are you qualified to do your part thereof Are you perfect as your heavenly Father is perfect Is the same minde in you which is in Christ Jesus Unlesse you have attained to this perfection according to the measure and fulnesse of Christ Jesus there is yet a part which unlesse you use all possible meanes to arrive to though I cannot tell you when or whether you shall or no I see no ground