Quakerism the Path-Way to Paganism, Chapter 28
CHAP. XXVIII. Of Liberty of Conscience.
1. AS Thieves and Robbers, who love to live on spoile and rapine, desire earnestly, there were no Law, nor Judge to reach them in their wicked works; So our Quakers, conscious, as it would seem, to themselves, of the evil of their wayes and practices; and knowing full well, how they are looked upon by all, as pests, and most noxious persons, both to Church and Commonwealth, to Religion and Civility; and that therefore, they cannot be tolerated, or suffered to enjoy a license to follow forth their wicked designes, to ruine all Christianity, destroy all Churches, in their very Being, as well as in their Order and Government; introduce Paganisme, to the reproach of Christianity, and to overturne the very foundations of Religion and Piety: Our Quakers, I say, who are wise enough for evil, and sagacious enough to contrive their owne security, thought it best for their owne saiftie, to adde this to the rest of their errours, That Magistrates have no lawfull power over them; and so joyne with Libertines, Arminians and Anabaptists, and with the Donatists of old▪ and Raimundus Lullius, and with the old Fraticelli, (who from their perfection inferred, that they were not subject to any humane ordinances, either of Church or State) in pleading for a liberty of Conscience, as it is called, but in truth, a lawless license to destroy all Religion, all Piety, and all the precious Concerns of Jesus Christ, and of the souls of men. Blackwood, in his Storming of Antichrist Pag. 23. would adde some limitations or restrictions, saying Evil works committed against the light of Nature and Reason, as the setting up of Mahomet, or any other God, beside the Creator of heaven and earth; Atheisme, when any man shall boldly affirme, there is no God; Polytheisme, when men affirm many G…ds; Blas…hemy; murder: these and such like the Magistrate, whether Heathen or Christian, is to be a terrour unto. 2. These evils, which are 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, that they profess, and against that which they think is Scripture; So if any raile against Christ, or deny the Scriptures to be his word, or no rule for us, & so unsetle our faith; this, as I take it, may be punished by the Magistrate ▪ But our Quaker, I know, will not stand to this: He will rather say with Williams Bloody Tenet, in the Preface Pag. 2. it is the will and command of God, that since the coming of his Son, the Lord Iesus, a permissi…n of the most Paganish, Iewish, Turkish, or Antichristian consciences, and worships, be granted to all men, in all Nations and Countreys: For his Thesis is general, taking in all opinions about Worshipe and Religion. And he grants to the Magistrate only liberty to judge in maters touching the life and goods of others; or what is hurtful to humane society, and commerce: But probably not of Quakers; for they are perfect and so cannot do wrong. And though this be a very narrow restriction, yet I cannot see, how he can yeeld to this, without destroying the maine ground he standeth upon; for Conscience may be pretended for the one, as well as for the other; and an erroneous conscience way teach …ome to Sacrifice their children to Molo…h, and to cut off their nieghbou…s head, as a revelation taught the Anabaptist in Helvetia, to cut off his brothers head; and others at Munster, to do many villanies.
2. Seing our Quaker declineth a full disput, upon this head, telling us, that many have writ…en largely and earnedly upon it; upon this same account, I think my self releaved from any large prosecution of this Theme; and that I need do no more, but examine, what he saith for his license, and against our Arguments, such of them, as he is pleased to take any notice of. Any who desire to have a full discussion of this question, may peruse Mr Rutherfoords free disput against pretended liberty of Conscience, Mr Edwards, Prin, and Others, who have fully handled that debate. The truth which we owne is summarily set down in our Confession of Faith Chap. 20. §. 2, & 4. God alone is Lord of the Conscience, (Iam. 4:12. Rom. 14:4.) and hath left it free from the doctrines and commandements of men, which are, in any thing, contrary to his word, or beside it, in maters of faith or worship (Act 4: v. 19. & 5.29 1 Cor. 7. v. 25. Mat. 23:8, 9, 10. 2 Cor. 1:24. Mat. 15:9.) So that to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of C…nscience (Col. 2:20, 22, 23. Gal. 1:10. & 2:4, 5. Psal. 5:1.) and the requireing of an implicite faith, and an abs…lute and blinde obedience, is, to destroy liberty of Conscience, and reason also (Rom. 10:17. & 14:23. Esa. 8:20. Act. 1…:11. Ioh. 4:28. Hos. 5:11. Revel. 13:12, 16; 17. Ier. 8 9.) And because the Powers, which God hath ordained, and the liberty, which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; They, who upon pretence of Christian liberty, shall oppose any lawful Power, or the lawful exercises of it, whether it be Civil or Ecclesiastical, resist the Ordinance of God (Mat. 10: vers. 25. 1 Pet. 2: vers. 13, 14, 16. Rom 13:1,—8. & 13.17.) And, for their publishing of such opinions, or maintaining of such practises, as are contrary to the light of Nature, or to the known principles of Christianity, whether concerning faith Worshipe or Conversation, or to the power of godliness; or such erroneous Opinions or Practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the ext…rnal peace and order, which Christ hath established in the Church, they may lawfully be called to account, and proceeded against by the Censures of the Church, (Rom. 1:32. with 1 Cor. 5:2, 3, 11, 13. 2 Ioh. 10:11. 2 Thes. 3: v. 14. & Tim 6:3, 4 & Tit. 1:10, 11, 13. & 3:10. with Mat. 18:15, 16, 17. 1 Tim. 1: vers. 19, 20, 21. Revel. 5:9 & 2:2, 14, 15.) And by the power of the civil Magistrate (Deut. 13:6, to 12▪ Rom. 13.3, 4. with 2 Ioh. v. 10, …1. Ezra 7:23, 25.26, 27, 28. Revel. 17:12, 16, 17, Neh. 13:15, 17, 21, 22, 25, 30 2 King. 23:5, 6, 9, 20, 21. 2 Chron. 34:31. & 15:12, 13, 16. Dan. 3:29. 1 Tim: 2:2. Esai. 49: v. 2. Zech. 13:23.
3. Our Quaker premitteth some things for clearing of the question; and first he tels us, that by Conscience, as he said before, he understandeth that perswasion of soul, which ariseth from the Intellect, with the truth or falshood of a thing. An…w. (1.) How this description can agree to a scrupulous, or to a doubting Conscience, I see not; for neither of these have attained to any perswasion; though I know, a blinded conscience, or an erroneous conscience, can have a sort of perswasion. (2.) Before, to wit Pag. 89. he told us, that some of the Quakers did fitly compare the Conscience unto a lanterne, and the light of Christ to a candle burning in it: And compareing this with what is here said; we may see, that in the Quakers judgment, the light of Christ, whereof they talk so much, is nothing but the light of the understanding, for it is this light of the understanding, that causeth the perswasion, which he calleth Conscience here; and it is that which shineth in the dark lanterne of conscience, as they speak there. But (3.) How can Conscience be compared to a lanterne, seing a lanterne is a dark thing, having no light in it self, only it hath an aptitude to transmit the light, that shineth in it; but Conscience is a lump of light▪ and is either an act of the practical understanding, as some; or rather, as others, a power of the practical understanding, & is not a distinct faculty from the understanding, but the very understanding judging of and giving sentence upon the mans State, Wayes and Actions? And the very name Conscience importeth a knowing power and faculty, con -scientia or co-knowledge: to it belongeth the Synteresis, the intellectual store-house and magazine of truthes, the Register of common notions left in us by nature, whether as to things concerning God, or as to things, concerning Ourselves and our Nieghbour, in respect of which, the conscience is said to be a Law, or Light: and this belike, is all the Light of Christ, which our Quakers understand: And the judgment of Conscience being discursive, to it belongeth also, the knowledge of all the mans actions; in which respect it is called a Book or Witness, or an Indi…ement, as it bringeth forth these actions to light, and compareth them with the Law. To it also belongeth the judgment or sentence, passed upon the actions, as conforme or disconforme to the Law of God. (4.) Conscience then cannot properly be called a perswasion; for this resulteth from the clear apprehensions, dictats, witnessing and judgment of the Conscience; and so is but a consequent of Conscience acting, & that not of every conscience either; as not of a doub…ing, nor of a scrupling conscience; but of a clear and sound conscience; or of a deluded one.
4. What saith he further? which (to wit, the thing presented by the intellect) th…ugh it be false and evil in it self, yet as long as the man is perswaded, (to wit, that it is true and …ood) he should sin, if he did contrary to that perswasion; for saith the Apostle, whatever is not of faith is sin, and he that doubteth is damned if he eat: And Ames saith a conscience erring tyeth &c Answ. It is true, whatever the Conscience dictateth or enjoyneth, it doth it, in the name and authority of God, whose Deputy and vicegerent it is; yet it is but an underjudge, and is not the supream Law, but regula regulata; so that though its dictats, even when erroneous and contrary to the Law of God, do so binde, as that the man who doth contrary, cannot but sin; for though upon the ma…er he doth nothing contrary to the Law of God; yet formally and interpretatively he transgresseth that, which is represented to him by Conscience, as the Law of God, and he knoweth no better, but it is in very deed the Law of God, which he transgresseth; Yet for all this, the erroneous conscience layeth on no formal obligation; as the same D. Ames telleth us; for it cannot oblige us to do that, which is a transgression of the Law of God, our supream Lawgiver. It is true, which the Apostle saith Rom. 14. last, that whatever is not of faith is sin &c. because when we do any thing, not knowing certainly but in so doing we sin against God, we shake off the awe and f…ar of God, and have not a sufficient abhorrence at sin.
5. He proposeth the question thus; Whether the Civil Magistrat hath power to compel men against their conscience, in maters of Religion: And if they will not obey, to punish them, in their goods, liberty and lives. And he holdeth the negative. I Answere. This is a most perverse stateing of the question: For (1.) He distinguisheth not the Elicite and Imperat acts of the Conscience, but confoundeth them: As if the Magistrates power were said equally to reach both; whereas we do not say, that the Magistrate can compel men, as to the inward liberty of the soul and conscience: that is, to Thi…k, Judge, Understand and Conclude in their mindes, as he will; as if he could force and compell any to Believe and Assent unto this, or that opinion, in the matters of God: We say no such thing: the Conscience, as to these inward acts, is far beyond the reach of his Sword: But the question is concerning Outward and Imperated acts, such as, Speaking, Preaching, Writing, Printing, Open Profession, and Perswading of others, which are visible and audible, dishonourable to God, and noxious to men; to wit, Whether the Magistrate may punish such by the Sword, who, in maters of Religion, Teach, Speak and Printe blasphemies against God, doctrines overturning Religion, perverting souls, &c. And other things of that nature, that men can pretend conscience for; or not? If he hold the Negative here, as he must, if he speak to the point, we shall consider his arguments. (2.) Upon the other hand; Though the Magistrate cannot enforce a Religion upon men: Yet he may force them to the use of publick meanes, whereby they may be brought to the knowledge and conviction of the truth; As to hear sound Instruction, and Information, and to attend the meanes, whereby light is usually conveyed into the soul: and this is no force upon conscience, but a putting of people to duty. (3.) So then, the question is not, whether the sword be a meanes of conversion of men to the true faith? nor whether, heathens are to be compelled by the magistrates sword, to embrace the truth? Nor yet, whether the Inward Opinions of the minde can be punished by the Magistrate. But the only question lyeth here? Whether the Magistrate can by his power punish and restraine Open Idolaters, & false Worshipers, false Teachers, Perverters of the right wayes of the Lord, Seducers of souls, Corrupters or Deniers of the true worship of God, open Blasphemers of God and his wayes, declared and open Atheists, who deny there is a God, & the like; whose doctrine eateth like a canker 2 Tim. 2:17. and who Apostatize from the truth received & professed, and teach rebellion against God; though they pretend conscience in all this, and say their conscience dictateth such things unto them, and commandeth them, in the name of the Lord, to do such things, and teach such doctrine; or not?
6. He will not extend this liberty of conscience, unto practices, that are hurtful unto our Neighbour, or unto humane society, as Libertines do; but only to those things, which are immediatly betwixt Men and God; or men and men of the same perswasion. Ans. But (1.) …roaching of errours is noxious to our neighbour, eating as doth a canker 2 Tim. 2:17. subverting the hearers 2 Tim. 2:14. subverting whole houses Tit. 1:11. subverting souls Act. 15:24. it is a work of the flesh Gal. 5: vers. 20. (2.) Broaching and propagating of superstition and idolatry, cannot but be noxious both to our neighbour and to humane society, in that it ushereth-in, and tendeth to the bringing-on of the wrath and judgments of God, by which he punisheth such courses: And therefore evil must be put away from the Society, Deut. 13:5. & 17:7. Levit. 20: vers. 2, 3, 4, 5. (3.) Let us take these hurtful things, to be m…aned of transgressions against the second table of the Law, I would know, why the Magistrate can more punish for these, than for violations of the first table? He is a keeper, in his place, and according to his power, of both tables of the Law: and so can punish open transgressions of both: But the mai…e ground of my question is; How the Quaker can yeeld this, and not the other; seing Conscience may be pretended in the one, as well as in the other; And the Conscience can be misinformed, and when misinformed can binde, as well in the one, as in the other? Either then his ground, which he layeth downe; to wit, that an erroneous conscience bindeth so, as the man …ar …ot act contrary to its dictates, is not good and sufficient, in this mater; or by …his his concession, he yeelds the cause, and undermineth his own Assertion. (4.) What meaneth he by that, betwixt men and men of the same perswasion? Do all maters of question, and debate betwixt men of the same perswasion, belong otherwise to conscience, than maters of debate betwixt men of contrary perswa…ons? May the Magistrate medole with no mater of debate or question, even about civil maters, that is betwixt men not of the same perswasion? Then they must not meddle with the Quakers, if they wrong the persons and goo…s of any of another perswasion: This is enough to expose all true Christians to the fury and malice of the Quakers: whence we see his Concession is not for nothing.
7. But he explaineth himself better, in the following words, saying, to wit, to meet together, and worship God that way, which they judge will be most acceptable to him; but not to urge their neighbours, save by perswasion, and reason, and other means, which Christ and his Ap…tles used, as of preaching and instructing: and not at all, under pretext of conscience, to do any thing against the moral and perpetual statutes, which all Christians commonly acknowledge. Ans. But (1.) Then the Magistrate may not hinder persons to meet together to worship a stock or a stone; Yea or to offer up their children to Moloch; to sacrif…ce beasts, crocodiles, birds, &c. to Iupiter, Mars, Vulcan, or to prostitute their wives and daughters, or commit sodomie, in honour of Venus, as Heathens have done, because their Consciences judge, that this way of worship is most acceptable to God. (2.) To urge Neighbours by perswasion to embrace Errour, and to follow Idolatry, Superstition, and false wayes of Worshipe, is a most noxious and hurtful thing, destroying their souls, subverting their faith, and exposeing them to the wrath and indignation of God; and so of far worse consequence, than the wronging them in their Names, Goods and Bodies: and therefore requireth much more the Magistrates sword of justice, to punish such noxious & soul ruining Teachers. (3.) Still the doubt remaineth, why the pretext of conscience cannot warde off the Magistrates sword, in matters of the second table of the Law, as well as in matters of the first; seing conscience is God's deputy, and only subject to him, in the one, as well as in the other? (4.) Moral and perpetual statu…es comprehend, I suppose, the commands of the first table, as well as the commands of the second table; and it is no matter, whether all Christians commonly acknowledge them, or not; for God's moral Lawes borrow no force or strength from our acknowledging and receiving of them: And thus we see, this poor man destroyeth what he would be at. And when he condemneth, in the following words, the Anabaptists at Munster, he confirmeth w…at we say; for they pretended conscience: and though, as he saith, their deeds rather flowed from pride and avarice, than purity and conscience; Yet that helpeth not the mater, for it is as apparent, that the actions of our Quakers cannot flow from Purity and Conscience, unless we understand a develish deluded conscience, which hath no affinity with Purity, whatever they pretend.
8. He tels us next Pag. 316. that all the liberty, which he pleadeth for, is but that, which the Primitive Christians required of the Heathen Emperours. Ans. But he should first prove, that the truth they prof…ss is consonant to the truth, which the Primitive C…ristians owned: We say not, that Magistrates, whether Heathen or Christian, should persecute the truth, or hinder by Lawes or violence the Professours of truth, to meet and worshipe God, in t…e way by him appointed. If his way be the way of truth, he should not plead for toleration▪ for toleratio semper est mali: And if he can manifest it to be the way of truth, I shall willingly grant, that Magistrates should not only not trouble, or tolerat him, but should countenance and encourage him: But we have heard enough already, to demonstrate how dissonant, that, which they maintaine, is to Scripture truth, and to primitive truth; and so, we see no ground, whereupon they can plead, for the same liberty, which the Primitive Christians did desire, and plead for? especially considering, how they have Apostatized from the truth once by themselves professed; and having renunced their bapt…sme, and the faith once delivered to the Saints, would seduce all others to the same abomination.
9. He sayes next, he would not have men, as men, and members of the Common wealth molested, in their temporals or privileges, for their inward perswasion. Answere, And I say the same: but publick meetings to the dishonour of God, and scorne of Christianity; And acts of preaching, and seduceing, by creeping into houses, and loading captive silly women, laden with sinnes, and led away with diverse lusts, is not a meer inward perswasion: Yet he grants, that in the Church of God, there should be censures exercised upon such as fall into errour, … well as upon such, as fall into sin, and after admonition, if they remaine pertinacious, they should be cut off by the Sword of the Spirit, but not by the Sword of the Magistrate. Answere, (1.) Yet, I hope, he will grant, that this falling into errour must be something more, then an inward perswasion; even that, which can be witnessed, and whereof the person can be convicted, and for which he can be admonished. (2.) We say not, that Church-officers can punish by a temporal sword; and so we assent to that of Chrysost. which he citeth, dogmataimpia, quae ab haereticis profecta sunt, arguere & anathematizare oportet, hominibus autem parcendum est, & pro salute eorum orandum. Nor do we say, that every errour should be punished by cutting off with the temporal sword; nor that all erroneous persons should be forthwith spoiled of their civil privileges. There are degrees of Errours, and degrees of Punishments; so are there various kindes of erroneous persons; some Simple and deluded, through ignorance; others, Crafty and active in spreading their corrupt seed; Some may be easily, after Information, convinced of their mistake: Others are Pertinacious, and Imperswadible. (3.) What meanes he by cutting off with the sword of the Spirit? Understandeth he Church excommunication? Or cutting off by an Inspiration, or by the light within? But he owneth no Church beside their owne; And in their owne, they have no set and fixed officers, by whom such a sentence should be given out. And I wonder, what that errour would be, for which they would draw forth this sword of the Spirit; it would be, I judge, pure orthodoxy. (4.) But I desire, in his next, that he would cleare to me, how this shall not be a forceing of conscience, in things immediatly betwixt God and man, and between men of the same perswasion? (as he spoke above,) we accept howeve… of this concession, and shall make our own use of it afterward, as he shall hear.
10. This being all, which he had to say, for clearing of the question, he cometh §. 2. to tell us, that he will prove, That man hath not authority over the conscience, by vertue of any power or dominion, which he hath in the government of the world. And unless by Conscience here, he meane the outward and imperated acts, which are properly the actions of the man, that come in the open view of the world, he doth nothing but mocke his Reader, and publish his owne ignorance: And the same we say to his argument, which is this, That mans conscience is the seat and throne of God. And moreover this Argument will plead as effectually for freedom from Church censures, as from Civil punishments; for the Church or his Light within, can no more invade Gods Throne and Jurisdiction, than the Magistrate. But his after-expressions intimate that his meaning is of outward actions; for he proceedeth very confusedly, in his probation, and saith that the magistrate is not capable to judge in these maters: Little adverting, that this will take away their power even in civil things; for, as to many such, they have not alwayes all the fitness requisite to judge, but must take help: And the same may be said of his Church; and how shall they then draw forth the Sword of the Spirit? But all this is nothing to our present question; for he will not yeeld this power even to such magistrates, as are able to judge in these maters; or if he will, he must not plead for Liberty of Conscience.
11. His second argument is Pag. 317. This power is contrary to the nature of the Gospel. But why so? Because Christ said, his Kingdom was not of this world. Answere, Yet Christ nor his Apostles never used this argument, in their defences, which, I think they would have done, if this were so. Againe, What thinks he of that which Christ did Ioh. 2:15, 16, 17. This consequence is water weak, for we are not pleading, as his following words suppose, for the Magistrates power, in propagating the Gospel by fire and sword; but for suppressing of what is destructive to the Kingdom of Christ, and is dishonourable to God: And knoweth he not, that in Christs Kingdome, Righteousness betwixt man and man, in things civil, is required? Knoweth he not, that the Gospel teacheth us to live soberly and righteously, as well as holy Tit. 2:12. Will he therefore say, that Magistrates have not power to punish Injustice and wicked Unrighteousness, or what is contrare to sobriety? No: for he hath granted this already: What can his argument then conclude? His saying, That when Christ sent forth his disciples, he said not to them goe kill, scourge, imprison &c. Is but a demonstration of his ignorance of the question. Do we say, that M…nisters should do any such thing? He citeth Luk. 9:55. but most impertinently; for it toucheth not the question, as he himself hath stated it: that act of the Samaritans, was not a mater of conscience betwixt God & man immediatly; but an act of incivility and inhumanity: He may better hence inferre, that Magistrates may not punish uncivil, inhumane and indiscreet persons: The quarrel here was not false doctrine, nor perverting, of souls: Nor do we plead, that ministers should use fire and sword; Yea if this prove any thing, it will prove, that Ministers may not Anathematize (which yet himself granted out of Chrysostome, as we heard) false teachers; for that looks liker to a praying for fire, or some extraordinary plague out of heaven; than what we plead for. He runneth wilde, when he hence inferreth, that far less may men now raise fire upon the earth, to destroy them, who believe in Christ: for though this be true, it saith nothing for them, who are men of the same mettal with the Samaritans, as to hatred of and enmity against Iesus of Nazareth: For in him they do not beleeve, but in a Christ within them. He is as wilde, when he addeth, That if it was not lawful for the Apostles, to compel others to be of their judgment, far lesse is it lawful for men, who confess themselves fallible to kill all, who will not be of their judgment in Religion, in all points: For difference of judgment, in the maters of Religion, was not the ground of the Apostles quarrel against Samaria: Nor do we speak of killing all, that are not of our judgment, in all points, in maters of Religion: this was the judgment and practice of their Forefathers, the Phanatick Enthusiasts of Munster; not ours; as his owne conscience, or light within him, if it be not blinde and dead both, may tell him. At the same rate of impertinency, he goeth on, and sayes, Christ did not by outward force, compel others to believe in him: And citeth Zech. 4:6. & 2 Cor. 10:4. & Psal. 110 3. For we are not here speaking of the way of propagating the Gospel; but of defending the truth from violent and crafty foxes, who would spoile the vines, yea and destroy the whole vineyaird. Though we cannot with cudgeling change a fox into a lamb; yet we may by force keep him from devouring the lambes: And the Church desireth to use no other weapons, than such as are spiritual, and appointed by Christ himself. The man talketh, he knoweth not what.
12. He ci…eth Pag. 319. the parable of the tares, Mat. 13. Little adverting how hereby he contradicteth himself; for he granted, that erroneous persons might be cast out by the Church, or he spoke Parables to us; and is not that contrary to this Parable, as he would now interpret it? He granted also, that Magistrates might punish Murderers, and the like: And are not they also children of the Devil, the seed of Satan, that offend, do iniquity, and shall be cast into the furnace of fire &c? What will he now say? Must these all be let alone untill the day of judgment? He needeth not tell us, that hereticks are here included, for he must prove, that none else are included, no Murtherers, no Robbers, no Whoremon…ers &c. But the truth is, the parable is against such, who would think to have a Church here on earth so pure, that there should be no hypocrites in it, and are so severe in their rules and examinations, that while they think to hold out and cast out all hypocrites, they hold out and cast out some of the good wheat; from whom all hypocrites can hardly be discerned; though this Quaker tell us, that he that hath a spiritual judgment can discerne hypocrites, as well as hereticks; wherein we will not believe his bare word, if he mean all hypocrites; I know, the servants here saw and discerned some tares: but we finde not that they saw all; nor such as could not be plucked up without hazard to the good wheat; as there are some tares, that can hardly be discerned from the good wheat, as Scultetus showeth us, in his observations on the place. He is no less impertinent, when he addeth, that some Magistrates have condemned that for heresie, which was not: for it is as true, that false judgment hath been given in civil maters, and innocent men have been condemned: and yet he dar not say, that Magistrats may not meddle in these maters.
14. Then §. 3. Pag. 319. He cometh to speak to our Arguments, and he citeth but three in all: the first is Deut. 13:1. &c. where the false Prophet, & dreamer of dreames, who would draw them away to serve other Gods, is commandded to be put to death. (To which he should have added Deut 17:2.—7. Levit. 23:16, 23, & 20:2, 3, 4, 27. Exod. 22: v. 18. Deut. 18: vers. 20, 22.) The moral equrty of which lawes binde us Christians, the ground being the same, the sin being an open denyal of the one God, contrare to the first command moral; and a drawing of people away both from the fear & from the love of God Deut. 13:2, 4. & a seduceing of them to turne away from God; which is called an evil, that should be put away from the midst of them vers. 5. & an evil that all should feare vers. 11, 13. lest the anger of the Lord were kindled against all, vers. 17. These, I say, being moral grounds, and the law founded thereon, we cannot think▪ but the law is also obligeing. Now what sayes he to this? He thinks, that it is no more a rule to us, than the Iewes their borrowing of gold & silver from the Egyptians; or then their invadeing of Canaan, can warrand Christians now to invade the land of their neighboures, and kill all. Ans. (1.) What will this say to instances, before the Jewish law was erected as Iob. 31:26, 27, 28. and of others that were not under that law, as Ezra. 7:36. (2.) By this one dash, he maketh the whole judicial law, as to its moral equity, quite useless; And so may hence cast all arguments, proving that Magistrates may punish whoredom, theft, murther &c. (3.) There is a difference betwixt a transient fact once commanded, and a standing law made to continue▪ the transient act had its peculiar reason, that perished with that occasion; but the law is founded upon, & backed with moral & lasting reasons. (4.) By this meanes the law made against such as gave their seed to Molech Levit. 20:2, 3, 4. should be null, as also the lawes against blasphemy Levit. 24:10.-14, 16. & witches Exod. 22:18. Levit. 20:27. & the like. (5.) Nay, upon this ground, he may reject all the law moral, which was given to the Jewes; for these moral commands were given to them, as well as the other: And if he make no difference, all must go together, & so the whole Old. Test. must be laid by, as an almanack now out of date, as said the old Simoniani and the Manichees, and of late the Antinomians and Anabaptists: and if he shall grant a difference betwixt these commands, let him shew the difference, and see if it will not plead for us; for we plead not from the Law, simply as a Law given to the Jewes, but as a Law founded on moral equity, of perpetual use, and necessity for the same ends, for which it was given unto them; and not upon the account of any thing typical, or proper and peculiar unto them. I say not, that all these precepts oblige, unless they be rescinded under the Gospel; and so I need take no notice of his reply; I know, upon the ceasing of that polity, their whole judicial Law, in so far as concerned that Polity, ceased; but not what was founded upon moral equity, and was common to other Nations. Nor is that which he urgeth from vers. 9. of any weight; for the mater was to be brought before the judges; only the brother, the Father, or husband, as witnesses, in this horried crime, were, according to the usual manner, to lay their hands upon the guilty condemned persons, and to cast the first stone at them; not that they were to judge them, and execute them themselves, for vers. 8. thou shall not pit…, nor spare, neither shalt thou conceal him, saith, that they were to delate him, and give him up as a malefactor, that he might die publickly; that so all Israel might hear and feare, and do no mo…e any such wickedness, vers. 11. And further, though a circumstance of the Law, enjoined upon some peculiar account, may cease, the Substance of the Law may abide.
14. He speaketh next to Rom. 13. and granting that heresie is an evil deed, yet he thinks, the place will not prove any thing; for, he sayes, hypocrisie is an evil; and yet he cannot punish it. Nor do we say, that he can punish even heresie, that is in the heart, and is not breaking forth, to the infecting of others. But sayes he, If maters of doctrine were here understood, what absurdities would hence follow, seing the tyrant Nero is here understood, who could not understand these questions; and this will justifie him in persecuting the Christians, for he acted according to his knowledge. Ans. (1.) And are there not many questions, in moral things, as our Quaker calleth all civil maters, that are hard and difficile for every Magistrate? Shall he therefore be no Magistrate, having power to judge in any particular, who cannot understand all the intrigus of every question and controversie? See Deut. 17:12. If this argument hold, many commands must be laid by, as that given to every Master of a family, 2 Ioh. 10. and these. 1 Cor. 5:11. Rom. 16:17, 18. and the like; for every person is not sufficiently qualified in these maters. (2.) Though Nero be here included; Yet he alone is not here understood; and so though he, being an heathen, was not qualified to judge hereticks in Christianity, Christian Magistrates being qualified may judge, and should judge such evil doers. Magistrates, as such, have power to judge evil doers, some Magistrates in particular cannot judge of some particular evil doers; Yet others, who can, may and ought: Fathers, as Fathers, are to teach and instruct their children, Gen. 18:18, 19. Exod. 12:26, 27. Ephes. 6:4. 2 Tim. 3:14, 15. Prov. 4:3, 4, 5. Yet heathen Fathers cannot teach Gospel doctrine; shall therefore Christian Fathers be exeemed from this duty? It followeth not. (3.) Hence no ground to justifie Nero in persecuting the truth, no more then for an ignorant Magistrate to kill an innocent man, as guilty of murther, because he so judged, through want of understanding.
15. He adduceth next Gal. 5:12. And tels us, that it proveth no more, than that such should be cut off from the Church by excommunication. Ans. I shall urge it no further; as also that Revel. 2:20. When it is said, that heresie is reckoned among the works of the flesh, Gal. 5:19. He tels us Pag. 321. that Magistrates may not punish all the works of the flesh, as hypocrisie, anger, envy, hatred. And we grant this; Yet heresie is a work of the flesh, that is open and apparent, & can be proven by witnesses and evidences: but these latent evils cannot; as neither can heresie, that is latent in the heart; but then it cannot be called properly heresie, But he saith, that heresie falleth not under the Magistrates authority, as long as it breaketh not forth to the hurt of humane society, but only abideth within these duties of doctrine and worshipe, that stand immediatly betwixt God and men. Yet if these duties of doctrine and worshipe, wherein this heresie consisteth, appear openly (and how opinions lying in the heart can be called doctrines and worshipe, I see not) they tend to the hurt of humane society, as being of an infecting nature, and a God-provoking evil; and so being tolerated or connived at, become the evil and guilt of the whole society, before God; and render all obnoxious to his wrath, who are not, in their places and stations, seeking to root it out.
16. Passing all the rest of our Arguments, he cometh Pag. 322. §. 4. to tell us, that this compulsion of conscience is contrare to sound reason, and to the Law of Nature. And in this he beateth the aire: for we speak not of such a compulsion▪ as he imagineth: We know, as well as he, that the intellect cannot be forced: but we are speaking of outward actions, and words spoken by the tongue, which can be suppressed; and which, if not suppressed, are noxious and hurtful. We know the Ma…istrates sword cannot convert; yet it can drive away ravenous Wolves, and punish evil deeds. We know, the civil Sword cannot make sincere Professours; Yet it can keep persons from blaspheming God and his Truth. If to make Lawes for preserving of Religion, were against the Law of Nature, how came it, that Heathens that had no other light did make such Lawes, as Historians witness, such as Plutarch, Livie, Iustin, Diogenes Laertius, Caelius Diodorus Siculus, Herodotus, Xenophon, and others, Seneca de Benefic. Lib. 3. C. 6. is express for this, saying, Violatarum religionum aliubi atque aliubi diversa poena est; sed ubique aliqua. And all this way of argueing will take away the Church censures, which yet he hath granted; for they cannot truely convert, but rather make hypocrites: and then let this man answere all his owne Arguments. He inferreth Pag. 323. this absurdity, That Christ was deficient in not useing Legions of Angels, to defend his Church: But how this will follow upon our Assertion, I desire him to show: He ma… with more coloure say, that if God hath given power to Magistrates to punish civil crimes, he should be deficient to humane society, in not making all Magistrates wise as Angels, to understand the mysterie of all questions. But it becometh us to adore, and not call God to our bar. The next absurdity, which he mentioneth, hath bin spoke to already; for our doctrine giveth no countenance to persecution for righteousness sake: and he might hence as well argue, that Magistrates might not punish murtherers, because hereby they teach Murtherers to pursue them, when they have power in their hand. Nor doth our doctrine give ground to say, that as heathens persecuted Christians with fire and Sword, Christians, when they have power should deal so with heathens: So that all that which he saith Pag. 323, & 324. is to no purpose. Because men in power abuse their authority to suppress truth; it will never follow, that Magistrates should not use their power to suppress wickedness and Errour, that eateth as doth a Canker. So an heretical Church may excommunicate an Orthodox person; yet he himself will not hence inferre, that an orthodox Church may not cast out of their fellowshipe an heretical person, as we saw above
17. The sayings of some Fathers. which he adduceth Pag. 325. & 3…6. are to no purpose; for we willingly grant, that Christianity is not to be propagated by Fire and Sword; and that ministers ought not to use violence: And none of these Fathers say, that Christian Professours should not be punished by Christian Magistrates, when they openly practise false worship, and seduce others by errour and heresie, openly vented and preached. And what they wrote was against the persecution, that heathens exercised against Christians, or what the wicked Arians used against the orthodox. And though Augustine spoke sometimes after this manner; yet he retracted it Retract Lib. 2. C. 5. and declared, that Donatists were to be punished by the Magistrate. And our Quaker might as well inferre, that because a Magistrate cannot make persons abstaine from theft, murther and other wickedneses, in a Christian manner, but at most hypocritically, th…refore he cannot, he may not punish murtherers, theeves and the like. What he citeth out of Luther Pag. 327. will make as much against his owne concession, vi…. that Churches may exclude erroneous persons; as against us. What he saith of Calvines procureing the death of that blasphemer Servetus, is sufficiently answered by Calvin an… Beza. We regard not his repeating againe Pag ▪ 328. and saying, that our practice justifieth Papists; for it is of…en answered already; nor yet his saying, that we are more Mahomet's then Christs Disciples, & are not the followers of the Apostles doctrine 1 Thes. 5:21. Phil. 3:15. because it is utterly goundless; and he hath forgetten, that this taketh away his owne concession, as to Church-power; for these sayings Phil. 3:15 & 1 Thes. 5:21. will as much condemne that, as our Assertion; but in truth neither, as one with halfe an eye may see: but our Quaker hath put out both his eyes.
18. What he talketh afterward §. 6. Pag. 328.329. &c. of their wonderful patience, in endureing wrongs for their profession; is but an open declaration of their Pertinacy; And no proof of their being Martyres; for it is not the suffering, but the cause, that maketh a Martyr. Heathens and Pagans can endure as much for their Idolatry and Devil worshipe: Shall we hence inferre, that their way is the truth? Yet I must confess, the carriage of the Quakers in this, may shame Christians, who rather than suffer lesse, then they will undergo, will shamefully deny the truth: but I know, Suffering for the name of Christ is the gift of God, as well as Faith, and in some respects, a gift above it Phil. 1:29. for unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake. I only take notice of what he saith Pag. 331. to wit, That it is now twenty five yeers, since they were a distinct and separated people: I doubt it be so long, since he adjoyned himself unto them: And if he speak of the whole generation of Quakers, we see by his confession, that they are not an old Seck; and that if they be only Christians, Christianity is but of yesterday, and a new upstart opinion, never heard of in the world before: Yet I …ear that another Quaker wrote An. 1659. and then said, it is now about seven Yeers since the Lord raised us up, in the North of England, and opened our mouthes, in this his Spirit. See the mystery of the whore, Epist. but if we reckon back from the Yeer 1676. wherein this Quakers Apology cometh forth, the Quakers, in his account, appeared first, as a congregated people in the Yeer 1651. that is, fifteen Yeers later, then the other account: But it may be he will say, that as that English Quaker speaketh of the first rise of the Quakers, in the North of England; so he speaketh only of the first rise of the Quakers, in the North of Scotland; and I shall not contend about this, only observing, according to the old Proverb, all evil cometh out of the North. I see however their seck is not very old, and so hath lesse affinity with true Christianity, then they suppose; for I am sure Christianity is older, then the eldest of their seck; and their Seck is but New Paganisme, or New Paganish Antichristianisme.