Independency Not Gods Ordinance Part 2, Tract
… 4… …
Mans dayes are vaine, and as a flower they fade,
Heere's one proclames, whereon man's life is stay'd;
His ſufferings, Changes, Comforts in strict thrall,
Shon's GOD alone, preſerues, and Gouernes all.
THE Second part of that Book call'd INDEPENDENCY NOT GODS ORDINANCE: OR The Poſt-ſcript, diſcovering the uncharitable dealing of the Independents towards their Chriſtian brethren, with the jugglings of many of their Paſtors and Miniſters, to the miſleading of the poor people to the detriment of their own ſouls, and the hurt both of Church and State, with the danger of Novelties in Religion; proving that Independency, is one of the moſt dangerous Sects, that ever appeared in the world, ſince Mortality inhabited the Earth.
In the which alſo there is a ſatisfactory Anſwer given to the principall cavils of him that writ that railing Pamphlet, ſtil'd The falſhood of Mr Will. Prynnes Triumphing in the Antiquity of Popiſh Princes and Parliaments. With Doctor BASTVVICKS juſt Defence againſt ſome calumnies in way of Preface.
BY JOHN BASTVVICK, Dr in Phyſick.
1 THESS. 5.21.
Prove all things, and hold fast that which is good.
LONDON, Printed by John Macock, for Michael Spark junior, and are to be ſold at the ſign of the blue Bible in Green-Arbour. 1645.
Dr Baſtwicks Defence againſt ſome calumnies with an Anſwer to certain cavills for a Tolleration of all Religions in way of Preface to the enſuing Diſcourſe.
WHen I was a priſoner in the Northern parts, and firſt heard of the miſerable diſtractions and great diviſions that were amongſt Chriſtians in London, and in all the Eaſtern, Weſtern, and Southern, parts of the Kingdome, about Religion, and the Government of the Church; and ſaw the great rejoycing of the common Enemies at it, as who hoped by this meanes to facilitate their way of attaining to their deſigne, which was to make themſelves our maſters, and all the people their ſlaves. I conceived that it was but a meer fiction, and that indeed there had been good agreement amongſt the brethren, as having all joyned in a ſolemne covenant which ought never to be forgotten, againſt all Popery and the Prelaticall party, for the upholding of the true Proteſtant Religion; and that they had been ſo really united together in love and affection one towards another; and in ſo ſweet an harmony amongſt themſelves, that all the enemies of the truth and of our Country, could never have raiſed any diſcord, or made the leaſt jar or breach of friendſhip amongſt them. But not many weeks after having received certain Intelligence from good hands, that there was indeed a reall rent and diviſion amongſt thoſe, that were and had formerly been beſt affected to Reformation, it did not a little perplex me, knowing very well the danger of diviſions, and the evill conſequences that would enſue, if they were not timely prevented. And after that I had informed my ſelf what the ground of the difference was, viz. About Independency, I declared my ſelf unto ſuch as were permitted to come to me, (as they can witneſſe) that as I conceived that opinion to be a meer novelty, ſo it tended to nothing but to diſtraction, and making of a breach in Church and State; and thought withall that it was brought about by the ſubtilty of the Prelaticall and Jeſuiticall party for this very purpoſe, howſoever the diſſenting parties diſcerned not the craft of the adverſaries. And I promiſed then, if ever God gave me liberty, though for my own particular I wholly diſſented from the Independent brethren in their Aſſertion, yet I would uſe my beſt diligence to moderate between them, that if it were poſſible I might make up all breaches amongſt brethren that they might the better unite all their Forces for the common defence. But the Independent brethren hearing that I was for the Presbytery againſt their tenents, after they had uſed ſome arguments, wch I have ſet down in the inſuing diſcourſe, to diſwade me from writing about that ſubject, or at leaſt that I would ſtand Neuter; and perceiving that I would not be ſilenced; of friends they all became my enemies, and fell into open hoſtility (at leaſt in words) againſt me; ſo that I could not enjoy the very Laws of civility in many of their Companies, and abuſed me with ſuch reviling language, as would be above beleefe to recite them all; amongſt other of their expreſſions, they affirmed that I was the greateſt Incendiary in the Kingdome, and that they would prove it, and that I was an Apoſtate, and that now I had forgot my own ſufferings, and the kindneſſe that had been ſhewed unto me by the godly party; and of a ſufferer was become a perſecuter of the Saints, & many words of contumely and diſgrace they daily utterd againſt me, and for no other cauſe but that I diſſented from them in opinion, and that I profeſt it was not for the ſafety of the Church and Kingdome to tollerate all Religions: for I never wronged any of them in word or deed. So that they gave me juſt occaſion then to ſuſpect, though I knew there were many truly fearing God in that number, yet that the Religion of many of their leaders was but a meer faction: and I had very good reaſon for this my conceipt, as the following diſcourſe will more fully declare: for I never yet thought that true Religion conſiſted in word and tongue, or in opinion; but in rightly believing, and in conſcionably and duly practiſing what God in his holy Word hath taught unto his people, which is, to lead a godly, righteouus, and ſober life, and to live in charity and amity amongſt the Brethren, and to ſhew love unto all for the better winning of them; and to follow Chriſt in doing and ſuffering, to whoſe example all Chriſtians muſt conforme themſelves if they will be his Diſciples and partake with him in his glory; and as they muſt ſet Chriſt before them for imitation, ſo they muſt be obedient likewiſe to his commands who hath enjoyned all his followers to love one another, telling them that by this it will be knowne that they are his Diſciples if they love one another. Now although I heard often of the Independents New-lights, I ſaw none of their new lives: for I well perceived they had no great regard to this command of Chriſt of mutuall loving their Brethren, which he had ſo often inculcated upon all Chriſtians, and that upon the leaſt diſſenting from them in their new and fond opinions of Independency, they forthwith proclaimed us all enemies of Chriſt and his kingdome, and diſavowed all communion with the Brethren in holy things, and would neither admit our children to baptiſme, nor our ſelves to the Sacraments with them, but ſeparated themſelves from us; and in moſt odious Pamphlets laid all diſgrace upon their Brethren, dehorting their followers from reading our books, or hearing of our godly Miniſters, and declining all communion with us, and rather joyning with the common Enemy; all which their proceeding made me think that their religion was but faction, and that now there was no place left for a Moderator amongſt them, and that All art of perſwaſion would be thought but a flattery or cowardize; and hearing and ſeeing alſo how ſlight opinions they had of indifferent men, and how they onelyonly made uſe of a moderation for the ſtrengthning of their party, I then gave my ſelf really to diſcover the frauds and juglings of many of their Miniſters; and all to ſee that if by this means when their falcaies were once diſcovered, the truth might more oriently appear, which would the better make way for a Moderator, if any thing may undeceive a poor deluded multitude. And ſo well acquainted I was with the language of many of them, as I eaſily diſcerned that if they could but once make a party ſtrong enough, they would then give lawes to all men: and for the ſtrengthning of their faction in the meane time, they pleade for a tolleration of all Religions; an opinion, though pleaſing to the fleſh, yet ſo diabolicall, as I wonder any Chriſtian truly fearing God ſhould ſo much as open his mouth in defence of it; or that any Chriſtian truly fearing God can with patience heare ſuch Beaſts plead for a tolleration, it being a thing ſo abominated by God himſelf, and ſo odious to all the holy Prophets and Apoſtles. And yet notwithſtanding this is the doctrine of all the Independents for the ſtrengthning of their party; and they abuſe Scripture for this purpoſe, and uſe many impious and vaine cavils for this very end, to ſome of the which I have anſwered in my former Book: and the chiefeſt of thoſe that I ever yet ſaw are in a railing Pamphlet ſet forth againſt M. William Prynne Eſq; called, The falſehood of M. William Prynnes truth triumphing in the antiquity of Popiſh Princes and Parliaments. In the which Treatiſe, amongſt many things againſt all authority and power of Parliaments, which I leave to the conſideration of the great Councell of the kingdome, whom it moſt nighly concernes: he greatly pleads for a toleration of all Religions, and to that end ſets downe ſix Impoſſibilities (as he tearms them) which do neceſſarily accompany perſecution for cauſe of conſcience (for all oppoſition of error is perſecution with theſe men, though they oppoſe truth it ſelfe for the maintenance of their novelties) the which his impoſſibilities I ſhall ſet down forthwith in order, and anſwer them ſeverally, after I have made my juſt defence againſt ſuch of their calumnies as are worthy the taking notice of: as for ſome of their ſcurrilous reproaches, all men that are honeſt and know my converſation can teſtifie the contrary, and therefore I ſlight ſuch things as ſavouring of nothing but rancour and venome, which they accuſed me of before they had ſeen my book. But whereas they calumniate me as the greateſt Incendiary of the Kingdome, they moſt ſhamefully abuſe me, and I have been freed from that reproach by both Houſes of Parliament, who adjudged all my ſufferings unjuſt, as againſt the law and liberty of the Subject. And if it were a thing that could be any way uſefull unto me. I could prove by the teſtimony of many of the brave Gentlemen in the Kings Army, who in great aſſemblies did acknowledge, when I was a priſoner amongſt them, that I had great injury done me. Yea the Papiſts themſelves have often averred it, that never any Subject ſuffered more unjuſtly then I did, in that I was caſt in priſon and fined, for maintaining the Prerogative Royall of the King againſt the Pope; and for defending of that Religion which was eſtabliſhed by the Lawes of the Land: and further added, that had any Catholick writ as well in defence of their Religion, as I did for the maintenance of the Proteſtant Profeſſion, he ſhould have been ſo farre from ſuffering for it, as they would not only greatly have honoured him, but alſo highly have rewarded him for his endeavour; and this that I now write I am able to prove by a cloud of witneſſes: and my unjuſt ſuffering in their opinion, made me finde more favour amongſt all the Governours that were Papiſts (which I doe ever acknowledge for a ſingular curteſie from them) then ever I found from Proteſtant Gaolers. And therefore, whereas the Independents do accuſe me for the greateſt Incendiary of the kingdome, all men may ſee, they ſpeak as untruly, ſo moſt malitiouſly. For it is well known, till I declared my diſſenting opinion from them, I was much magnified by moſt of them, though now they have other thoughts of me; and accuſe me, not only to be an Incendiary, and that my Book deſerveth to be burnt by the hand of the common Hangman, but that I am a man craſed in my braine. But whereas they reproach me that I am an Apoſtate, this, all that know me will free me from: yea, the very Browniſts and Anabaptiſts will be my witneſſes, beſides my former writings, which have been ſet forth to the view of the World: for all men know that an Apoſtate is one that either diſerteth his Generall or Captaine, and fals to the Enemy; or renounceth his Religion, and oppoſeth that way he hath formerly made profeſſion of; both which rather agreeth to many of the Independents then to my ſelf, as the enſuing diſcourſe (I am confident will ſufficiently declare.) And now that I may ſay ſomething of my education, which many at this inſtant in the City, and them men of emunency, can witneſſe for me, that have known me from my childe-hood. At ſixteen years of age, after I had, following the cuſtomes of youth, ſpent my tender dayes in the pleaſures of Hawking and Hunting, I was ſent by my Chriſtian Kindred to a Village in Eſſex called Wethersfield, under the Miniſtery of that learned and reverend Preacher Mr. Richard Rogers, who writ that divine Book called, The ſeven Treatiſes: by whoſe means, under God, I came to the knowledge of the truth, and to that learning that God hath given me: for he out of his tender love unto me, took me into his Family, and in a ſhort time by the rare dexterity he had in educating of youth, being a brave Scholar, and one of the beſt Latiniſts of the Kingdome, (through the bleſſing of God upon his endeavour) made me fit for the Univerſity, in which ſpace he had an eſpeciall care to ſeaſon me well in all the principles of the true Proteſtant Religion. And as his whole life was a preaching, he ſo inſtructed me, as before my departure from him, I was able to give an account and reaſon of my hope, to any that asked me of my Beliefe. And in all his Miniſtery, doctrine, and preaching, he ſwarved nothing from the doctrine received in all the Reformed Churches beyond the Seas, as thoſe in France, Germany, and the Low-countries, ſaving in the point of the Sabbath, and ſanctifying of the Lords day; of which (to his honour be it ſpoken) he was a diligent obſerver; ever teaching and urging upon the people the holy and religious keeping of that day; which to ſay the truth, is one of the excellenteſt means of upholding piety and godlineſſe: & as in his doctrine, ſo in his example he went before all the people in a ſtrict obſerving of that day, imploying it only in the duties of piety and charity, alwayes either in praying, or preaching, or catichizing, or repeating of his Sermons, or in meditation, or in viſiting the ſick, or relieving the neceſſitated. And in this faith I was inſtructed, and in this, through the grace of God I now ſtand firme; and in the which by Divine aſſiſtance I ſhall ever perſevere to the laſt period of my life; never as yet having ſwarved from thoſe principles, notwithſtanding all oppoſition. And from under this reverend mans miniſtery and preaching I went to Cambridge, where by his means Dr. Chudderton the Maſter of Emanuel Colledge (in which I was a Studient) a man of fame for piety, in his generation, took me into his own tutering, and pleaſed to make me his companion (an honour that many of my betters enjoyed not) and he alſo had as great a care to further me in thoſe principles of Religion I had formerly been indoctrinated in, as any man living could have. And from him I went into the Low-countries, where I lived four years and a halfe in the Univerſities of Leiden and Franeker; and halfe that time in the houſe of reverend Doctor Amiſe; who pleaſed ſo highly to honour me, as he likewiſe made me his companion, and was a moſt painfull Tutor unto me, and added greatly by his learned Lectures, and private communication, to the confirming and ſtrengthning of me, in all thoſe orthodox truths I had formerly been inſtructed in. And from thence I went to Geneva, where there were as learned and orthodox Miniſters (ſave only in the point of the Sabbath, in which I ſhall ever diſſent from them) as any in the world. Now I never have deſerted my Generall, the King of Saints, and King of Kings, the Lord Jeſus Chriſt, and Julian-like apoſtated from my Captaine, or from my Chriſtian religion; nor never have ſwarved from any opinion in doctrine, that is imbraced or believed in the Reformed Churches, or taught by the orthodox and learned Miniſters of the Church of England; or from any opinion that I made publick profeſſion of, or ever pleaded for or perſwaded others to imbrace; the God of Heaven and my conſcience bearing me witneſſe, and as all that know me can teſtifie, as many that are now Independents have done. And therefore they deale moſt injuriouſly with me, and unchriſtianly, to call me an Apoſtate, and only becauſe I oppoſe their Independency. Now whereas they ſay, that I have forgot that I was a ſufferer, and remember not the former kindneſſes ſhewed unto me by the godly of the Land, and that I am now turned a perſecutor; they do me in this alſo a great deale of wrong: for I have never forgotten any kindneſſe ſhewed me by any, as the following diſcourſe will ſufficiently ſhew: Neither have I forgot that I was a ſufferer, or am now a perſecutor of the Saints (as they calumniate me) though I ſhall ever oppoſe all Hereſies and novelties in Religion in the very Saints, as Paul oppoſed Petes error, Gal. 2. when he temporized, and did not walk uprightly; and deſire all Chriſtian Magiſtrates, and Miniſters, and Parents, and Maſters of families, and all good people to do the ſame, becauſe I have been a ſufferer for the Truth. But it ſeemeth ſtrange to me, that the Independents ſhould uſe ſuch an Argument to me, That I ſhould not oppoſe all Hereſies and novelties in Religion, and exhort all other good Chriſtians to do the ſame, becauſe I have been a ſufferer for the Truth. One would think that this ſhould rather be a motive and incitement to put me on to oppoſe all error, becauſe I have ſuffered for the Truth before: for if that be a good reaſon to deter men from defending of the Truth againſt Errors and Innovations in Religion, becauſe they themſelves have been ſufferers for Religion, then Elias, Eſaiah, Jeremiah, and all the holy Prophets ſhould have been deterred to oppoſe all Errors, becauſe they had been perſecuted for the Truth, and ſuffered at wicked and ungodly mens hands for it; and yet they notwithſtanding were the more encouraged to inveigh againſt all the falſe Prophets and Teachers of their times, as all the Scripture of the Old Teſtament witneſſeth: and Chriſt alſo, and John Baptiſt, and all the bleſſed Apoſtles who ſuffered grievous perſecutions; ſome of which were whipped in every good Towne they came in, and were ſtigmatiz'd, and gloried that they carried the marks of the Lord Jeſus about them. And all theſe therefore, by this Argument of the Brethren, ſhould have been afraid and diſcouraged to oppoſe the Errors, Hereſies, and novelties in Religion in their dayes: whereas on the contrary we finde that Chriſt and Iohn the Baptist, and all the Apoſtles, ever oppoſed the Errors, Schiſmes, and Hereſies of their times, with all the falſe Teachers; calling them A generation of Vipers Wolves in Sheeps clothing, ravinous Wolves, Children of the Devill, Enemies of the croſſe of Chriſt, Dogs, evill workers, them of the Conciſion, Hereticks, and wiſht that they were cut off; and give them ſuch odious names, as there can be no more reproachfull utter'd: The ſame did all the holy Prophets; and yet all theſe were ſufferers: The ſame did Luther, Calvin, Zwinglius, Bullinger, againſt all the Sects of their times, and yet they were all perſecuted by the Papiſts. And therefore it is not a diſhonour, but a praiſe to all thoſe that love the Truth and have ſuffered for it, ever to oppoſe all Errors in Religion: yea, it would argue great cowardize and baſeneſſe in any Chriſtian, or at leaſt, that he were now very cold in Religion, that would not ſo much as open his mouth in defence of that Truth he had formerly ſuffer'd for, for feare of offending men. And if this Argument be of any power to diſſwade any man from oppoſing errors in Religion becauſe they have been ſufferers for it; then the Independents themſelves ſhould not ſo bitterly inveigh againſt thoſe Tenents they count Errors: for they brag much of their ſufferings alſo, & cry out daily of Perſecution, when notwithſtanding no man troubles them; howſoever they with all reviling ſpeeches daily perſecute their brethren under the name of Presbyterians: But, I ſay, if this Argument will make any thing againſt me, to diſſwade me from defending of the truth, and exhorting all good Chriſtians to oppoſe all Hereſies and Innovations in Religion: why then do the Independents in all their Pulpits, and in all their ſcurrilous and blaſphemous writings oppoſe the Truth it ſelfe: and why doe they for the ſetting up of their New-lights, and for the bringing in of their own Traditions and Novelties, perſecute their brethren with all injurious languages, worſe then ever Iſhmael uſed towards Iſaac, or Eſau towards Iacob; and proclaim them all enemies of Jeſus Chriſt and his kingdome, and perſecutors; for they alſo have been ſufferers, and that eminent ones, and have undergone great perſecution for Religigion, as they publiſh to the world in their writings? If it be tolerable therefore, and praiſe-worthy in the Independents to oppoſe the Truth, notwithſtanding they have been ſufferers? will any rationall man count it an intolerable thing in me, to oppoſe the errors and novelties of the Independents, which they would impoſe upon the people of God, as his lawes, (when they are but their own inventions) and as things neceſſary to ſalvation? And will any reaſonable creature call this a perſecution in any, if in his own perſon, to the uttermoſt of his abilities he labours to defend the truth, and convince error, and exhort all thoſe that fear God to do the ſame becauſe he hath been a ſufferer? I conceive upon deliberation he will have a more charitable opinion of ſuch an one. And if this be a crime in ſuch as have ſuffered for Religion, to reſiſt Error? the Independents are guilty of the ſame as deeply as any other; for they alſo ſhould remember they have bin ſufferers; & yet they maintain their Novelties for truths, and exhort all their followers to do the ſame, and to oppoſe all gain-ſayers, which they do to the uttermoſt of their power in words and deeds, and count this their honour and a great virtue, yea valour, and yet blame it in me and in all the Presbyterians; and I know no reaſon why I, or any Presbyterian ſhould not be as valiant for truth, as others ſhould be for the upholding of their errours and Innovations, eſpecialiy when they fly ſo high in their Expreſſions, as to make them the onelyonly way to heaven, and that whoſoever is not in that their way, they are in the broad ſtreet to perdition; and exclaim againſt all ſuch as oppoſe their opinions as perſecutors of the wayes of God, for this is their uſuall dialect; yea, their ordinary language and cuſtome, to call all writing and preaching againſt the Errors and Hereſies of the time, Perſecution, in all the faithfull Miniſters and people; which duty notwithſtanding they are bound unto by Chriſt, and all the holy Prophets and Apoſtles, who are by them commanded to lift up their voyces like a Trumpet, to oppoſe and rebuke all gaineſayers, and to contend for the faith once delivered to the Saints. And this is the language of that Author, that writ the Arainment of Perſecution, and he that writ that malicious Pamphlet againſt M. Prynne; who calls him, and all the Presbyterians, Perſecutors; whoſe wicked and vaine Cavils, by which he laboureth to prove the neceſſity of a tolleration of all Religions, are theſe following. His words are theſe. Six impoſsibilities which do neceſſarily accompany Perſecution for cauſe of conſcience.
1. It is impoſsible that the Gospell ſhould come to be preached unto all Nations, if men may be queſtioned for matters of conſcience.
2. It is impoſsible that ſuch as know but in part, ſhould grow in knowledge, or from one meaſure and degree of Faith unto another.
3. It is impoſsible that in a rationall way there ſhould be a firme ſecure peace throughout the World, nay, not in a Province, City, or Towne, ſo long as men may make a point of conſcience to compell one another to their opinions.
4. It is impoſsible to preſcribe ſuch a way for ſuppreſsing new and different opinions whatſoever, which to any State or Church may ſeem Hereticall, but there will ſtill be left a gap, a poſsibility of fighting againſt God, even when ſuch State or Church think they fight for him moſt of all.
5. It is impoſsible that either the weak Believers, miſ-believers, or unbelievers, can be wonne by our godly converſation, as is required, 1 Pet. 2.12. and 3.1, 2. and 1 Cor. 7.12.16. ſo long as we will not ſuffer them to live amongst us.
6. It is impoſsble for a man to hold faſt the truth, or be fully perſwaded in his owne heart of what he does, of what Religion he makes choiſe of; unleſſe after he hath ſearched the Scriptures, and tryed the spirits whether they be of God or no, it be lawfull for him to reject that which ſhall appear to him as evill, and adhere to that which ſeems good in his own judgement and apprehenſion.
Theſe are the formall words of the Author that writ that Pamphlet, by which he endeavours to maintaine that helliſh opinion, The tolleration of all Religions. To the which I ſhall briefly anſwer, after I have ſet down ſome teſtimonies out of holy Scripture concerning Perſecution.
Yet before I go any further, I deſire all men by the way to take notice, that whiles I labour to ſhew the vanity and invalidity of this Cavillers aſſertions, I animate no man to perſecute the truth: For I know that perſecution of the true Religion is the greateſt ſin in the world (one only excepted:) and therefore that all men ſhould ever be carefull to offend in this kinde, leſt they bring ſpeedy diſtruction upon themſelves by it: but they muſt alſo be as diligent to take heed, leſt whiles they would ſhew a vice, they neglect not their duty and decline a vertue; which is to oppoſe all errors and falſehood in Religion: for that is as great a ſin on the other ſide. But now I will produce ſome teſtimonies out of holy Scripture, and reaſons from thence; to ſhew, that to be queſtioned for matters of conſcience or perſecution (as they call it) for cauſe of conſcience, impoſes not an impoſſibility (as they would infer) that the Goſpel by this meanes ſhould be preached unto all Nations, nor hinders not the growth of grace in Chriſtians, nor the meaſure and degrees of faith in them, which is the firſt and ſecond of theſe Propoſitions; and the which, to ſpeak the truth, are the main and chiefeſt of all the Independents Arguments, by which they labour to evince the neceſſity of a tolleration of all Religions (that prodigious Tenent) leſt forſooth, otherwiſe the courſe of the Goſpel, and the increaſe of grace in the Saints ſhould be hindred if men ſhould (as they pretend) be perſecuted for cauſe of conſcience, which is no better, then whiles they ſeeme to diſpute, to blaſpheme, and to give Chriſt and the Spirit of God the lye, who teach the contrary; and to fight againſt the holy Scripture and truth it ſelf, as will by and by appear. Firſt therefore, I ſhall deſire, that Chriſts own words may be heard; and then what the holy Apoſtles have ſpoken concerning theſe points. Chriſt in Matth. 10.17, 18, 19, &c. ſpeaking to his Diſciples, ſaith, Beware of men, for they will deliver you up to the Councels, and will ſcourge you in their Synagogues, and ye ſhall be brought to the Governours and Kings for my ſake, for a teſtimony againſt them and the Gentiles; but when ye are delivered, take no thought how and what ye ſhall ſpeake, &c. For the Brother ſhall betray the Brother to death, and the Father the Sonne, and the Children ſhall riſe up againſt their Parents, and ſhall cauſe them to dye: and yee ſhall be hated of all men for my Name ſake, but he that endureth to the end, he ſhall be ſaved. And Luke 21.12, 13. our Saviour ſaith there to his Diſciples, Before all theſe they ſhall lay their hands on you, and perſecute you, delivering you up to the Aſſemblies, and into priſons; and bring you before Kings and Rulers for my Name ſake; and this ſhall turn to you for a teſtimoniall. And John 15.20. Chriſt ſpeaking to his Diſciples, Remember (ſaith he) the word I speak, to you, the Servant is not greater then his Maſter; if they have perſecuted me, they will perſecute you alſo, &c. And Chapter 16. verſ. 1, 2. Theſe things have I ſaid unto you, that ye ſhould not be offended, they ſhall excommunicate you: yea, the time ſhall come, that whoſoever killeth you, will think he doth God ſervice. So that the preachers of the Goſpel, muſt expect all manner of injuries, not only from open enemies, but from ſuch as ſeem to be of the ſame Family, and the very Pillars of the Church. And in John 20.18. he foretelleth Peter, That howſoever when he was young he went whether he would, yet when he was old he ſhould be be led whether he would not. And ſo in Mark 13. verſ. 9. The doctrine of Perſecution for the cauſe of Chriſt is preached unto all the Apoſtles, where Chriſt ſaith, They ſhall deliver ye up to Councels, and to the Synagogues; and ye ſhall be beaten, and be brought before Kings and Rulers for my ſake for a teſtimony unto them. And in Acts 9. verſ. 15.16. The Lord ſaid unto Ananias, go thy way, for he is a choſen veſſell unto me, (ſpeaking of Paul) to beare my Name before the Gentiles, and Kings, and the Children of Iſrael; for I will ſhew him how great things he muſt ſuffer for my Names ſake. And Saint Paul in his firſt Epiſtle to the Theſſalonians Chap. 3. verſ. 2, 3. ſending Timothy to comfort them concerning the faith, that no man ſhould be moved by their afflictions and perſecutions, gives them his reaſon why they ſhould be of good courage, and endure them patiently; For (ſaith he) for your ſelves know that we are appointed thereunto; ſo that every one that will be Christs Diſciple, must denie himſelfe, and take up his croſſe daily and follow him, Luke 9.23. he muſt look for and expect perſecution for it. And in 2 Tim. 3.11, 12. Thou haſt known (ſaith Saint Paul to Timothy) my perſecutions and afflictions which I ſuffered, but from them all, the Lord delivered me: yea, all that will live godly in Christ Jeſus (ſaith he) ſhall ſuffer perſecution. Innumerable places to this purpoſe might be produced, out of all which, this truth may evidently be gathered, for the comfort of all Gods people, and ſuch as ſuffer perſecution for his names ſake, That it is the will of God, that they ſhould ſuffer for the Goſpel; and that they are called upon this condition, to endure affliction and perſecution, as being one of the meanes and wayes God uſeth to bring them to life eternall and endleſſe glory; the knowledge and hope of which, ſupporteth them in all their tribulations and perſecutions: As is evident in 1 Pet. 5.10. Heb. 10.34. & Heb. 11.26. And therefore from this apparent truth, and from all the places above ſpecified, I gather theſe two concluſions. The firſt, That perſecution or queſtioning any for conſcience ſake, impoſes not an impoſſibility, that by this means the Gospel ſhould be preaced to all Nations. The ſecond, That the queſtioning of any for matters of conſcience, inferres not an impoſſibility, that ſuch as know but in part, ſhould grow in knowledge, or from one meaſure and degree of faith unto another, as that Author in his firſt aſſertions falſely affirmeth. And for proof of my firſt concluſion, and the confutation of his firſt Poſition, the foregoing places abundantly declare it; for the Apoſtles were to be haled before Kings and Rulers for this very end, That they might give witneſſe unto the Goſpel; and by that very meanes that the Goſpel might come to be preached and publiſhed to all Nations, for ſo Chriſt aſſerteth: and when he told Ananias in the ninth of the Acts, that he had choſen Paul to be a veſſell to carry his Name to the Gentiles, and before Kings; in the words following he ſignifieth by what meanes he ſhould carry his Name before the Gentiles, and Kings, and that was by his ſufferings and perſecutions; for ſaith Chriſt, I will ſhew him how great things he muſt ſuffer for my Names ſake: for he being in all places whereſoever he came queſtioned for his conſcience, was committed to priſon as an evill doer, and haled before the Tribunals of the Rulers and Kings of the Earth; by which meanes he had an opportunity to preach unto them the Goſpell of JESUS CHRIST, and the doctrine of faith and repentance, which he did before Foelix, and King Agrippa, and Feſtus; and after, before Caeſar, to whom for juſtice he appealed as his ſupreame Judge on earth; And to many mighty men, Princes, and Nobles beſides, and to many other people out of all countries that frequent Kings Palaces and Courts of judicature, to learn knowledge and wiſdome, and to get experience; ſo that his perſecution and queſtioning for matters of Religion and conſcience, were ſo farre from hindring the courſe of the Goſpell, as it greatly promoted it, as afterwards it will appear: for had not Paul and the other Apoſtles been haled before Rulers and Governours for their conſcience, they ſhould never have had an opportunity or any occaſion to have come into their preſence: and therefore Chriſt that knew the beſt way of proclaiming the glad tydings of peace to all the Nations of the Earth, made the cruell perſecution of the Adverſaries, the very way of promulgating the Goſpel to the whole World; and ſo by his infinite wiſdome brought good, the ſalvation of his people out of their evill: And to ſpeak nothing but what all Hiſtories, both ancient and moderne, relate; this hath ever beene Gods method, by the perſecution and ſcattering of his people into all Nations, to make his Name known through the whole Earth. And all men may know that have read the Hiſtories of thoſe times, that the haling and citing of Luther before the Emperour of Germany, for matters of conſcience and Religion, was one of the chiefeſt means of propogating the Proteſtant profeſſion through all thoſe Weſterne Countries: for his ſtout defending of the truth there againſt Ecchius, and his undaunted behaviour in the maintaining of the Goſpel, made the World take notice of it; and by this his publick witneſſing for the truth, it came to be divulged every where: whereas, if he had never been queſtioned and called before the Emperour, there is little probability that there would ever have been any notice taken of it by the great men of the World. But when they perceived that the mighty Princes of the Earth thought his Doctrine worthy the regarding, the Nobles and Peers of Kingdomes alſo, then began to liſten after it. The ſame may be ſaid of all the former Chriſtians and Martyrs in Ages paſt; and of all our glorious Martyrs here in England; ſome of which were haled before King Henry the eighth, and others in Queen Maries dayes, before all the Tribunals, before the Judges and Rulers of the Land: by which means, as they gave evidence unto the truth, and ſealed it with their blood; ſo it was one of the principall cauſes of firſt propagating the Proteſtant Religion through the Kingdome, and of afterwards eſtabliſhing of it here: whereas, if they had never been queſtioned for their conſciences, by all likelyhood, it would only have remained in ſome corners of the Kingdome, and in ſome private Families; and never have been publickly authorized. For the confirmation of all I have now ſaid, the places above cited, and Chriſts own words, might ſufficiently evince. But it will not be amiſſe, to hear Pauls teſtimony concerning this point; whoſe witneſſe I conceive is more to be credited, then all the Independents put together, much leſſe then this Bablers. He in 2 Tim. chap. 2. verſ. 9. ſpeaking by the Spirit of God concerning perſecution, ſaith, Wherein I ſuffer trouble (ſaith he) as an evill doer unto bands, but the Word of God is not bound: and in 2 Tim. chap. 4. verſ. 7. The Lord ſtood with mee and strengthned mee, that by mee the preaching might be fully known, that all the Gentiles might heare, &c. Out of the which words we may obſerve two things. Firſt, that the Apoſtle ſuffered for his conſcience, not for evill doing. Secondly, that his ſuffering notwithſtanding, hindred not the preaching of the Goſpell to all Nations: for he himſelf affirmeth the contrary, ſaying, That by his bonds the Word of God was not bound; and by this his queſtioning and perſecution, the preaching of the Goſpel was made fully knowne, that all the Gentiles might hear, &c. I refer it therefore to the judgement of any learned and intelligible man, whether we ought rather to believe the Spirit of God ſpeaking in Paul, or this Chatter of uncircumciſed ears and lips? And Paul in Acts 20.22, 23. ſaith, And now behold I go bound in the Spirit unto Jeruſalem: not knwing the things that ſhall befall me there, ſave that the Holy Ghoſt witneſſeth in every City, ſaying, that bonds and afflictions abide me. The ſame alſo was foretold unto him by Agabus in Chap. 21. verſ. 11. Yet Pauls bonds, neither in Jeruſalem, nor in any other City, and his being queſtioned for matters of conſcience about the Reſurrection, before Foelix, King Agrippa, and Feſtus, hindred not the propagation of the Goſpell to all Nations, as this Jangler would infer: for Paul himſelf teſtifying the contrary in his Epiſtle to the Philippians, chap. 1. verſ. 12, 13. But I would ye ſhould underſtand Brethren (ſaith the Apoſtle) that the things that hapned unto me (ſpeaking there of perſecution) have fallen out rather to the furtherance of the Goſpell; ſo that my bonds for Chriſt are manifeſt in Caeſars Court, and in all other places. By this teſtimony alſo of Paul, it is evident that the perſecution for cauſe of conſcience, rather furthereth the preaching of the Goſpell to all Nations, then hindreth it; as is yet more manifeſt through the whole ſtory of the Acts; as for one inſtance, chap. 8. verſ. 4. where it is ſaid, That they that were ſcattered abroad, went every where preaching the Word. And all Eccleſiaſticall hiſtories teſtifie the ſame: ſo that by this that I have now ſaid, and many more evidences that might be produced, it is clear, that perſecution for cauſe of conſcience impoſes not an impoſſibility, that by it, the Goſpel ſhould be preached to all Nations. For perſecution is the Bellowes of the Goſpell, driving every ſpark of truth into a flame. So that all judicious men may ſee the vanity and invalidity of this Cavillers firſt aſſertion. And this ſhall ſuffice to have been ſpoken of that.
Now I come to prove my ſecond concluſion, viz. That perſecution for cauſe of conſcience, hindreth not the growth of grace and knowledge in the Saints: yea, it is ſo far from hindring Chriſtians from growing in knowledge, and from one meaſure and degree of faith unto another, as this fond Babler in his ſecond aſſertion would inferre, as it every way improves their graces and knowledge; as we may ſee in thoſe in Heb. 11. concerning ſome of which the Lord giveth this teſtimony, verſ. 34, 35, &c. Who through faith quenched the violence of the fire, eſcaped the edge of the ſword, out of weakneſſe were made ſtrong, waxed valiant in fight, turned to flight the armies of the Aliens. And others were tortered, not accepting deliverance; that they might obtaine a better reſurrection. And others had triall of cruell mockings & ſcourgings; yea, moreover of bonds and impriſonment. They were ſtoned, they were ſawne aſunder, were tempted, were ſlaine with the ſword: they wandred about in Sheepskins and Goatskins; being deſtitute, afflicted, tormented: of whom the world was not worthie: they wandred in Deſerts, and in Mountains, and in Dens and Caves of the Earth; and all theſe having obtained a good report through faith, received not the promiſe, &c. All theſe thrived rather by their afflictions, and perſecutions, and increaſed in grace, and out of weakneſſe were made ſtrong, if we may believe the Scripture. The ſame is alſo affirmed concerning afflictions & perſecution for conſcience ſake, in Rom. 8. where Paul ſaith, Who ſhall ſeparate us from the love of Chriſt? Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword (as it is written, for thy ſake we are killed all the day long, we are accounted as ſheep to the ſlaughter) nay, in all theſe things, we are more then conquerours, through him that loved us. By this witneſſe of the Apoſtle, perſecution which has been the lot of the Saints all the day long, that is to ſay, in all ages, is ſo far from hindring the increaſe of grace, and the degrees of faith, that it makes them more then conquerours, through him that loved us. And Peter writing to his counntrey men, that by perſecution were ſcattered and diſperſed, through Pontus, Galatia, Cappadocia, Aſia, and Bithinia, affirmeth the ſame; who in chap. 1. verſ. 5, 6, 7, &c. ſaith, That they were kept by the power of God, through faith unto ſalvation, ready to be revealed in the laſt time; wherein (meaning perſecution) ye greatly rejoyce, ſaith he, though for a ſeaſon (if need be) ye are in heavineſſe, through many temptations; that the triall of your faith being much more precious then that of gold that periſheth, though it be tried with fire, might be found unto praiſe, and honour, and glorie, at the appearing of Jeſus Chriſt, who having not ſeen, ye love; in whom, though now ye ſee him not; yet believing, ye rejoyce with joy unspeakable and full of glorie, receiving the end of your hope, even the ſalvation of your ſoules. And in chap. 3. verſ. 14, 15. But if ye ſuffer for righteouſneſſe ſake, ſaith he, happie are ye, and be not afraid of their terror, neither be troubled: but ſanctifie the Lord God in your hearts, and be ready alwaies to give an anſwer to every man that asketh you a reaſon of the hope that is in you, with meekneſſe and reverence. And Saint Paul, Phil. 1. verſ. 27, 28, 29, 30. incouraging the Philippians in their perſecution, ſaith, Let your converſation be as becommeth the Gospel of Chriſt: that whether I come and ſee you, or elſe be abſent, I may heare of your affaires, that ye ſtand faſt in one spirit with one minde, ſtriving together for the faith of the Goſpel: and in nothing terrified by your adverſaries, which is to them an evident token of perdition, but to you of ſalvation, and that of God: for unto you it is given in the behalfe of Chriſt, not only to believe on him, but alſo to ſuffer for his ſake, having the ſame conflict which ye ſaw in me, and now here to be in me. Here Paul animates the Chriſtians in thoſe times to ſuffer cheerfully; telling them that it was a great honour to them, and the gift of God to ſuffer for Chriſts ſake. That therefore which is one of the eminenteſt means of the increaſe of the graces of God, and the degrees of faith, and the gift of God, that cannot hinder the growth of them: but to ſuffer perſecution for Chriſts ſake, is one of the eminenteſt means of the increaſe of the graces of God, and of the degrees of faith, and is the ſpeciall gift of God. Ergò, perſecution cannot hinder the growth of the graces of Gods Spirit in the Saints.
And for proof of this the teſtimony of S. Peter in chap. 5. verſ. 10. ſufficeth. The God of all grace, ſaith he, who hath called us into his eternall glory by Christ Jeſus, after ye have ſuffered a while, make you perfect, ſtabliſh, strengthen, and ſettle you. So that by Peters teſtimony, perſecution for conſcience ſake, and for Chriſts cauſe, doth perfect, stabliſh, ſtrengthen, and ſettle men: it is a means to increaſe all the graces of Gods Spirit, and therefore hindreth not their growth. And in the Chapter going before, verſ. 12, 13, 14. Beloved (ſaith he) think it not ſtrange concerning the fiery triall, as though ſome ſtrange thing hapned unto you; but rejoyce, in as much as ye are partakers of Christs ſufferings: and if ye be reproached for the Name of Chriſt, happie are ye: for the Spirit of glorie and of God resteth upon you: Here is a mighty increaſe of graces by reaſon of perſecutions: for the Spirit of glory and of God reſteth upon ſufferers by them. And therefore in the concluſion of his ſecond Epiſt. ſpeaking to his countrey men ſcattered here and there through perſecution; Grow (ſaith he) in grace, and in the knowledge of our Saviour Jeſus Chriſt, &c. Now if this Gentlemans ſecond aſſertion be true, That it is impoſſible that ſuch as know but in part, ſhould grow in knowledge, or from one meaſure of degree of faith to another, if men ſhould be queſtioned for matters of conſcience: which are his expreſſe tearms. Then the exhortation of Peter to thoſe that were under perſecution, that they ſhould be alwaies ready to give an anſwer of their hope; and that they ſhould grow in grace, and in the knowledge of our Saviour Jeſus Chriſt, were to no purpoſe. And all that he affirmeth in his Epiſtles, concerning their growth in all the graces of the holy Spirit: and all that Paul teſtifies in 2 Cor. chap. 1. touching the benefit of perſecutions; and the good that redounds not only to thoſe by them that ſuffer, but to all the Saints; who were encouraged by their example, more willingly to endure affliction: and were thereby the more ſtrengthned, & got the more increaſe of all graces by them: and whatſoever S. Paul writ in his ſecond Epiſtle to the Theſſalonians, chap. 1. concerning the Chriſtians growth in patience and faith, through the perſecutions and tribulations they then endured for conſcience ſake; and whatſoever he hath teſtified to the contrary in his Epiſtle to the Philippians, and in all his other Epiſtles; and whatſoever the whole Scripture hath evidenced in this behalfe, concerning the growth and increaſe of all the graces of Gods Spirit, by reaſon of their perſecution, for conſcience ſake, and for Chriſts cauſe; all theſe witneſſes I ſay ſhould be nothing; yea, untrue, and meer falſehood, if this Cavillers aſſertion be true: yea, all the Independents themſelves ſhould be notorious lyars if theſe Poſitions be veritable: for they brag exceedingly what increaſe there is daily of the Independents, and of all their graces; and what abundance of New-lights do daily appear by reaſon of their perſecution (for ſo they pleaſe to ſtyle every oppoſition of their errors) and glory in all companies where they come, what multitudes have lately joyned with thē in their New wayes, by reaſon of the oppoſition of it; and for that ſome of their Leaders have been queſtioned before the Committee about matters of conſcience: and this that I now ſay, can be proved by an Iliad of witneſſes. So that I refer it to all judicious men, whether we ought to believe Chriſt and the holy Ghoſt ſpeaking in all the Penmen of the Scriptures, who aſſert, that perſecution for religion & conſcience, increaſe the graces of God in Chriſtian ſufferers, or this wretched and temerarious Novice; who boldly and impudently dares give the Spirit of God the lye, and contradict the whole Scripture; and which is much, oppoſe all the Fraternity of the Independents: For this man affirmeth, that it is impoſſible that men ſhould grow in knowledge, or from one meaſure and degree of faith to another, if they be perſecuted or queſtioned for matters of conſcience. And yet the Spirit of God ſaith the contrary, and the experience of all the Saints confutes this aſſertion. And if the Independents themſelves may be believed, they alſo refell this Poſition, boaſting daily, not only of the increaſe of their graces by oppoſition and queſtioning, but of the increaſe of the mighty multitudes of them by reaſon of that. So that every one of but ſhallow capacity may ſee the vanity of this Juglers two firſt concluſions. For the four other following, they are anſwered in this that I have now ſaid. Yet a word or two more, to ſhew the nothingneſſe and wickedneſs of them, will not be amiſſe. For whereas he boldly affirmeth, That it is impoſſible that in a rationall way there ſhould be a firme ſecure peace through the World, nay not in a Province, City, or Towne, ſo long as men make a point of conſcience to compell one another to their opinions. This I aſſert is, to confute Gods own Word in Deut. 13. who hath commanded there, that whoſoever ſhould teach a contrary Doctrine to that that was taught by Moſes, ſhould be queſtioned, and ſuffer death for it; and that by this means a firme peace would be ſetled amongſt Gods people, & through their borders: for as idolatry and errours is a cauſe of Gods wrath, and by that a cauſe of all troubles; ſo the removing of the cauſe is the way to ſettle the peace of Kingdomes. And if we reade the Hiſtory of the Judges, and indeed all the Prophets, and holy Scriptures, we ſhall finde the not queſtioning and bringing of the Seducers and falſe Prophets to condigne puniſhment, was the cauſe of all their captivities, and of all the warres and troubles the Iſraelites were continually imbroyled with. And therefore they that are acquainted with the holy Scriptures, may eaſily ſee the falſity and impiety of this aſſertion: to ſay nothing what all Eccleſiaſticall Hiſtories, and the Stories of all Ages relate, of the continuation of peace in all thoſe Nations and Kingdomes, as long as men were both queſtioned and puniſht for bringing in of Hereſies, and teaching of falſe doctrines; and as long as they preſerved the truth of Chriſtian doctrine amongſt them, which no ſooner begun to be corrupted, and errors ſet up, but immediately upon it, Gods wrath was kindled againſt thoſe Kingdomes and Countries: and if we will give credit unto the Word of God, and to the Annals of times, the ſuffering and tollerating of errors in religion amongſt them, was the cauſe that the Lord was angry with them, and removed at laſt their Candleſticks from them, as we may ſee at this day in the ſeven Churches of Aſia, and all the Eaſterne and Weſterne Churches: and if we will not ſhut our eyes, we may ſee alſo, it has been the cauſe of all theſe miſerable diſtractions and troubles that now theſe three Kingdomes are involved in; which if they had eſtabliſhed the Goſpell in its purity, and kept out Idolatry, and all Hereſies, wickedneſſe, and Schiſmes, we ſhould not have thus been afflicted on every ſide at home and abroad: for the neglect of our duties in not keeping out of errors in religion, hath brought down all theſe judgements upon us: and therefore the tollerating of them all would much more increaſe our miſery, and diſturbe the peace both of the Cities and countrey; and therefore all ſuch as plead for a tolleration of all religions, ought to be ſpued out of the Kingdome, as prophane and impious men. And this ſhall ſuffice to have been ſpoken of this third aſſertion, which is indeed to make war againſt God himſelf, and not againſt us only. For the fourth, where he ſaith, That it is impoſſible to preſcribe ſuch a way for ſuppreſſing new or different opinions whatſoever, which to any State or Church may ſeem hereticall, but there will still be left a gap, a poſſibility of fighting againſt God, even when ſuch State on Church think they fight for him moſt of all. This Poſition alſo is not only contrary unto the Word of God, but indeed overthroweth all authority; and by this, no juſtice ſhould be done againſt any blaſphemous Seducers, or againſt any impious offendours in points of Religion, or againſt ſuch as offend againſt the Lawes of Kingdomes and Nations; becauſe for footh by doing of their duty, which God requires at Magiſtrates hands, there will ſtill be left a gap and a poſsibility of fighting againſt God: as if to do good, and that which God enjoynes them, would leave open a gap and a poſſibility of fighting againſt God. I have read, That we may not do evill that good may come of it; I have alſo read, that God can create good out of evill, and bring light out of darkneſſe: but I have never read in the Word of God, That Chriſtian Magiſtrates and Rulers ſhould be deterred from doing their duty, & ſuppreſſing of Schiſmes, Errors, and Hereſies; becauſe through the wickedneſſe of men, and the craft and ſubtilty of Satan, there may ſometimes troubles immediately ariſe to any Nation by it: All good Magiſtrates are to do their duty, and what God commands, and leave the ſucceſſe to God; and to commend themſelves and their endeavours to the Lord, who hath a recompence of reward in ſtore for them for their well doing; and ought not to be deterred from their duties by ſuch poor cavils as theſe, which are both impious and ridiculous. And whereas in the fifth aſſertion he affirmeth, That it is impoſsible that either the weak believers, miſbelievers or unbelievers, can be wonne by our godly converſation, as is required, 1 Pet. 2.12. and 3.1, 2. and 1 Cor. 7.12, 16. So long as we will not ſuffer them to live amongst us. What is this, but openly to fight againſt Gods Word, and God himſelfe. Who Deut. 13. and in many other places of Scripture, commandeth that Secucers ſhould be put to death, and exterminated and caſt out from amongſt Gods people, whoſe wicked converſation would corrupt others; and be ſo far from winning weak Believers, miſ-believers, or unbelievers, as it would make them all worſe and worſe, and utterly vitiate all the places they dwell in, as daily experience teacheth us, and as the Scripture affirmeth; which aſſert, that A little leaven leaveneth the whole lump, 1 Cor. verſ. 6. As for the places of Scripture, he there citeth, as they make nothing for his purpoſe, ſo they ſufficiently ſhew that he is a meer ſtranger in Divinity; and in the Word of God, as I could evidently make appear if I ſtudied not brevity. And it might alſo be made evident, that the baniſhments and perſecutions of many of Gods people, as well as their preſence and co-habitations amongſt the wicked, have been the cauſe of many thouſand mens converſions; who ſeeing men willingly to relinquiſh all earthly things, and leaving their own countries and nigheſt relations for their religion, made others the more to look into that doctrine, and to enquire after that religion, that men for the love of, would loſe all things; yea, liberty and life it ſelfe; which, I ſay, hath been the cauſe of the converſion of many thouſands: ſo that not only the preſence but the abſence of men is the cauſe of many others converſion, by which the vanity of this aſſertion is alſo ſufficiently manifeſt.
But it ſeemes ſtrange to me that this wrangler ſhould uſe this Argument to prove a Tolleration of all Religions, when the practiſe of the Independents is contrary, who caſt all that are of a different opinion from them, out of their Congregations: and where they have power in their hands, baniſh them from amongſt them; and yet here in England they would have all Religions tollerated to do miſchiefe, when Saint John notwithſtanding in his 2 Epistle to the Elect Lady, forbids her, and in her all Chriſtians, to receive falſe teachers into their houſes, or ſo much as to bid them God ſpeed, leſt they that shall ſo do, partake with them in their evills; by which doubtleſſe he never gave a tolleration of all Religions: but as I ſaid before, it is well known that people are converted many times, as well by the abſence of men, as by their preſence, whether it be for errour or for the Truth: for by enquiring after the cauſe of it, and why they were baniſhed, they come to the knowledge of the truth and errour, and ſo to ſhun the one and love the other.
And now I come to the ſixth and laſt. It is impoſsible for a man (ſaith he) to hold fast truth, or be fully perſwaded in his own heart of what he does, or what Religion he makes choice of; unleſſe after he hath ſearched the Scriptures, and tryed the Spirits, whether they be of God or no, it be lawfull for him to reject that which shall appear to him as evill, and adhear to that which ſeemes good in his own judgement. In a word, by this mans Divinity, without there be a tolleration of all Religions, and that it be left arbitrary for every man to take and chooſe what Religion he pleaſeth, it is impoſſible to hold faſt the truth; for this is his meaning: now if this be good doctrine, then the devill is a good teacher, for this came from hell: but becauſe this his Poſition hath the greateſt appearance of reaſon of all the reſt with the ſimple people, who much conſide in the ſtrength of it; it will not be amiſſe to ſay ſomething to it, although with any rationall men, if it be well conſidered and weighed, it can never infer a neceſſity of a tolleration of all Religions, an opinion ſo hetrogeniall to the holy Scripture, and ſo contrary to piety: for the Word of God which muſt be the rule of our faith, in diverſe places declares Gods diſlike of all ſtrange opinions and doctrines, commanding all miniſters and people to cleave unto the Law and to the Teſtimony, Eſa. 8. And that they ſhould teach no other doctrine, 1 Tim. 1.3. And that they should take heed of fables, &c. verſ. 4. That is, of mens inventions: And that they ſhould hold faſt the form of ſound words, 2 Tim. 1.13. And if any man teach otherwiſe, and conſent not to wholſome words, even the Words of our Lord Jeſus Christ, and to the doctrine which is according to godlineſſe, that they ſhould withdraw themſelves from ſuch, 1 Tim. 6.3.5. And that they ſhould hold faſt the faithfull Word as they have been taught, Tit. 1.9. And that they should rebuke men sharply, that they may be ſound in the faith, not giving heed to Jewiſh fables, and the Commandements of men, that turn from the truth, ver. 13.14. And that they ſhould not be wiſe above that which is written, 1 Cor. 4.6. And that whoſoever teacheth a contrary doctrine tending to ſeduction, ſhould be put to death, Deut. 13. All this the holy Scripture teacheth in numberleſſe places. Now then when Chriſtians know the good will and pleaſure of God, and are likewiſe taught out of the Word of God, as Deut. 6. and Deut. 11. And in divers other places, that it is their duty that they ſhould bring up their children and families in the nurture and fear of the Lord, and inſtruct them in the knowledge of his Commandements, that is, that they ſhould educate them according to the Will of God, and in the knowledge of the holy Scriptures, as Timothies grand-mother and mother did him from his child-hood: I ſay, when all Chriſtian Parents bring up their children, and indoctrinate their families after this rule and manner, they may hold faſt the truth very well, and be fully perſwaded of it in their own hearts, although they never ſo much as hear of any Hereſie, or of any ſtrange opinion. For as our Saviour ſaith, Matth. 22. Ye erre not knowing the Scriptures, &c. So that the knowledge of the Scripture it ſelf, is able to keep all men from error, as teaching the way, the truth, and the life, &c. And as all wilfull ignorance of the Scripture is both ſinfull and blame-worthy amongſt all good men, ſo there is a learned neſcience, which is as commendable, as the other is vituperable: and that is, when men deſire not to be wiſe above that which is written (for ſo they are commanded) ſo that the underſtanding of that which is written in the Book of God, and to know God to be the only true God, and him who he hath ſent, Jeſus Chriſt, which is life eternall, Iohn 17. This is the only knowledge neceſſary to ſalvation: and all this a man may learn and attaine to, without a tolleration of all Religions, which they call liberty of conſcience, which is a moſt irreligious opinion, and no way beſeeming a Chriſtian: for as Saint Paul ſaith, Let every one that nameth the Name of Chriſt depart from evill, 2 Tim. 2.19. Now tolleration of all Religions is ſuch an evill, as there cannot be a greater, and more diſpleaſing to God; for it is a very fighting againſt God. And for that liberty of conſcience the Scripture ſpeaketh of, it is no other, then that all Chriſtians are now freed from the yoak of all legall Ceremonies, and traditions, and inventions of men, and from the curſe and rigour of the Law: but from that liberty to infer a tolleration of all Religions, is moſt impious and abſurd: and it is as wicked to conclude, that we are not tyed to the obedience of the Law, both Morall and Evangelicall; for this is againſt all the tenure of the holy Scriptures, and againſt all ſound reaſon, as will by & by appear. And therefore all Chriſtian parents ought to inſtruct their children and houſholds in the Law and Goſpell, as they will anſwer it before God at his dreadfull Tribunall. And if their children will not by kindneſs be induced and brought to that that is good, they are to be forced to it by the Rod and correction: for Solomon ſo inſtructeth all Parents in diverſe places of the Proverbs. And it was the ſinne of old Ely, in 1 Sam. 2. that he did not chaſtize his children, and ſeverely puniſh them for their wickedneſſe, and force them to obey the commands of God, and this was the cauſe of the Lords diſpleaſure againſt him, that he caſt off his Family from being Prieſts, and removed the place of his worſhip from Shilo, to teach all Chriſtians to take heed by his example; ſaying, I will honour them that honour me, and they that deſpiſe me ſhall be lightly eſteemed of. So that to ſee ſinne and errors in children, and to connive at them, and not to puniſh them for it, is to deſpiſe God. And therefore they ought to force them to obedience, unto that religion God hath appointed; and if they will yet perſevere, and continue to be rebellious againſt God and their Parents, they are to be cut off by the Law of God. Conſcience here muſt be forced, the Will of God muſt be obeyed (there is no diſpenſation given to tranſgreſſion, or to commit evill, though good might come of it:) and that Will and good pleaſure of God, we have ſet downe clearly and evidently in the holy Scriptures, Pſal. 19. The knowledge of which is enjoyned to all Chriſtians, as neceſſary to ſalvation. But for all vaine opinions and new Doctrines, and traditions, and inventions of men, under the name of New-lights, if a man never hears ſo much as the mention of them, he may very well go to Heaven, and hold faſt the truth, and be fully perſwaded in is heart of the truth of his religion: and this truth the Word of God holdeth out, to all thoſe the god of this World hath not blinded their eyes, that they ſhould not ſee the glorious Light of it: ſo that there needs not a tolleration of all Religions for their illumination to finde out what Religion they will make choice of, as this preſumptuous gain-ſayer infers, who peremptorily concludes, That it is impoſſible for a man to hold faſt the truth, or be fully perſwaded in his own heart of what he does, or of what religion he makes choice of, unleſſe it be left arbitrary to him to reject or chuſe what ſeems good to him in his own judgement: which if it be not a piece of blaſphemy, I never read any, or any thing more tending to the overthrow of the authority of holy Scripture; and to ſubject the Will and pleaſure of God, to the will, pleaſure, and judgement of man, then the which there … be nothing more intolerable: for God teacheth us one thing, and this Doctor teacheth the clean contrary: and by his doctrine, leaves not only a gap, a poſſibility of ſighting againſt God, but it is a doctrine in it ſelf, that fights againſt God, and gives the Spirit of God the lye, which confirmes the contrary. And if ſuch doctrines as theſe may be tolerated, and ſuch Teachers as theſe go unpuniſhed, they will in time reject the whole Scripture, both Law and Goſpell; as many of the Sectaries have already attempted to do, to the unſufferable diſhonour of God, and to the provoking of his diſpleaſure againſt the whole Nation. And ſuch doctrine as this is, is hereticall, and ſo is a great deale more of the Independent doctrine: which is one of the reaſons which makes me ſo much oppoſe it. For as the falſe Teacher Acts 15. verſ. 1. and Gal. 5. taught the Brethren beſides the Goſpell, that except they were circumciſed after the manner of Moſes, they could not be ſaved, which was a Hereſie: and that that Saint Paul, ſpeaking by the Spirit of God, told them, would exclude them out of Heaven, as is evident, Gal. 5. verſ. 2, 3, 4. So now the Independent Miniſters impoſe their own inventions and traditions upon the people, as things neceſſary to ſalvation, which makes it a Hereſie. And therefore when they preach up their own novelties as neceſſary to life eternall, proclaiming unto the people that their way is the ſtraight way to Heaven, and that they that are out of it are in the broad path to deſtruction (as can be proved by a cloud of witneſſes, and indeed their daily practiſe teacheth it) and when they urge this doctrine upon the people as neceſſary to happineſſe; I affirme it is an hereticall doctrine, and ought of all Gods people as much to be deteſted as any Popery: for it is Popery it ſelf in new clothes, which all the faithfull in the Land have taken a covenant to expell: and ſo much the more they ought to have a ſingular care that this doctrine ſpread not too far, nor that this Faction get not a Head: For I heard it not long ſince from the mouth of a very godly Gentlewoman of a good Family, who affirmed it in the preſence of an Independent Miniſters Wife, That to her knowledge there was an hundred pound at one time ſent up to London, or at leaſt procured to be paid by ſome from Oxford, for the gratifying of ſome here, that were very great Sticklers and Promooters of the Independent party, for their farther incouragement; and animated them by any wiſe to uphold that faction, for they conceived it would be one of the beſt means for the attaining of their own ends and the common deſign, for the ruin of us all, and the enſlaving of the whole City and Kingdome. Now I ſay if this Independent Doctrine be ſo prejudiciall to us all for ſoul and body, and ſo dangerous in every reſpect, it concernes not onelyonly the Parliament and great Councell, but the whole City and Kingdome to looke about them, and take heed how they have their hands in ſupporting of it, or any way how they ſoment it, as they tender either the glory of God, or the preſent or future good of ſoul or body, of this Nation, and the good of the Church and State. And truely if there were nothing to bring a man into a deteſtation of their wayes, but their uncharitableneſſe unto their brethren, it were enough to make any good chriſtian diſlike them, for they never ſpeak of them but with contumelious names, and with vilifying and blaſting language, ſuch as is too low for any people of virtue, reputation, and honour; uſing to call them all at every word, the enemies of Jeſus Chriſt, Presbyterian Perſecutors, dehorting people from hearing our Godly Miniſters, or for reading any thing written by them or any other, againſt their opinions, (after the manner of the Jeſuits) ſlighting the moſt learned Preachers, and their Orthodox writings as things of nothing, ſaying that every boy and ſilly woman in their Congregations, can anſwer any thing any Presbyterian can write; and then ſet one or other of their confounded widdows, or ſome ſuch creature, upon that imployment, who ſcrible nonſenſe as familiarly as a Jackanapes cracks nuts; and this is admired amongſt all the Independents, as an incomporable peece; and their authorities are often cited in the Pamphlets of their learned Miniſters. Neither is it among themſelves onelyonly that they count all the Presbyterians the children of the Devill, but publikely alſo and that in preſence of Noblemen and Peers of the Kingdome, and in the hearing of many Gentlemen of the Parliament and others, and in their very Companies they can ſlight all the faithfull of the Land beſides themſelves: for I being not many dayes ſince at Weſtminſter, where there was a Sagomore of the Independents amongſt ſome honourable company, I formerly mentioned; and I taking an occaſion to ſpeak to him about Independency, and the Noble man alſo ſpeaking to him about it, and others, in the preſence of them all he uttered theſe words, That all the godly in the Kingdome, and all ſuch as were well affected to Religion, were of that way; and this I ſay he ſpeaks in the hearing of them all, to which the Nobleman and one of the Parliament men replyed; Then it ſeems, ſay they, that all that are not Independents, in your opinion, are neither godly nor well affected to Religion: and ſo the Noble man departed the roome, and left the great Independent there. Now if this their opinion of themſelves be not a moſt Phariſaicall proud, and uncharitable one I leave it to the judgement of any adviſed Chriſtian, ſo that they cannot look upon their brethren with any love, who they think ungodly and men not well-affected to Religion, and in their writings call the profeſt enemies of Jeſus Chriſt, and enemies of his kingdome; and therefore if they do not change their opinions and alter their judgements, all the poor Presbyterians may expect leſſe friendſhip from them then from the common enemie. And if due notice be taken of all their conſultations and of their buzings together and their juglings, they tend to no other end, but to make their partee and Faction ſtronger, as within theſe few dayes, they in the contriving of a Petition to the Parliament, would have made it one of their requeſts to the Honourable Houſe, That the Aſſembly of Divines might have been diſmiſt, and ſent every one of them to their particular charges; but that ſome of more wiſedome thought it unſeaſonable, and therefore put it out, and other things of high nature are ſpake of, that they would have inſerted into their ſupplication, all making for the corrobarating of their partee: for if the Aſſembly were but once diſſolved before there be any Government ſetled, and if the lights were taken away, then what would not theſe men do in the dark, amongſt the ſimple people, who by their craft they make beleeve any thing? and who labour by all their power and wit, out of the hatred they have to all the Presbyterians, to make them odious, and their Government deteſtable to the people, and perſwade them that the Presbyterians way is worſe then that of the Pope, and the moſt tyrannicall that ever was, and profeſſe they will fight to the laſt drop of their blood, before they will be ſubject to them.
And this that I now ſay, I ſpeak upon very good ground, for I know their indignation and cauſe-leſſe malice againſt all the Presbyterians, and I have heard great words from them, when they took me for one of their number, what they would do if they were forced to it: and the truth is, among thoſe they think they may confide in, they affirm they will not be beholding to the Parliament nor any body elſe for their liberty, for they will have it and aske them no leave; they have the ſword now in their hand and they thinke their partee ſtrong enough to encounter any adverſe and oppoſing partee, and they profeſſe they care not how ſoon they come to cutting of throats, and ſpeak of nothing but the ſlaughtering and butchering of the Presbyterians: and therefore there is juſt cauſe given us to think we may expect better quarter from the very enemies, then from the Independents, who call us in their Pulpits Brethren, but in their hearts hate us and our government, and alwayes magnifie their own, and endeavour to eſtabliſh it and their own Religion; which if it were once tollerated, what ſafety would there then be for the Presbyterians; yea, what comfort can any take in this world to live amongſt ſuch, who think little better of their Brethren then of Infidels, and ſeparate themſelves from us and our Aſſemblies, as from a company of Dogs and Swine, and ſo call us: and profeſſe that they are reſolved all to dye for their Religion, meaning Independency, before they will ſubmit themſelves to the Presbyterian government: but they ſhould call to minde it is not the puniſhment but the cauſe that makes the Martyr; it muſt be ſuch a death as ſeals Gods truth, and not mans inventions and traditions that will be accepted; leſt it be asked another day, who required theſe things at your hands: let them therefore try firſt how their religion is bottomed, for ſuch as ruſh themſelves upon needleſſe danger, under pretence of Religion, are commonly called the Devils Martyrs: but ſure I am they are none of Gods Martyrs that ſuffer for a Religion of their own making: and ſuch are all the Independent novelties: and amongſt other of their tenents, this of a toleration of all religions. But they ſhould alſo conſider, that if they were in a good cauſe, as they are not, and ſhould offer to be burnt for the true Religion, yet if they have not love and charity towards their Brethren, this ſacrifice would do them no good; nor be no more accepted of God, then that of Cain, if Saint Paul may be believed, 2 Cor. 13. verſ. 1.2. And therefore before they go to that Altar or any other, I would wiſh the Independents to lay down their gift, and firſt to renounce their hereſies, novelties, and their blaſphemous tenents, and all their uncharitableneſſe, and come and be reconciled to their Brethren, and to the Church of England their Mother, from which they have made ſo ſhamefull a defection; and in wch they have by their wantonneſſe in opinions, cauſed ſo fearfull a rent, that they have cauſe to repent and mourne for it all the dayes of their lives; and then they may have comfort if they be forced to ſacrifice themſelves for religion, or otherwiſe they will have no comfort. And if no Art of perſwaſion can prevaile with them to bring them to unity; I ſhall deſire then, if there be any bowels of affection to their Wives, Children, and Families, or if there by any love to their Country, or any deſire to live in love and unity, with thoſe that are as dearly beloved and as truly the people of God as themſelves: that now all by-reſpects being laid aſide, and all prejudicate opinion caſt away, they would againe return into the boſome of the Church and make up all breaches, and joyn both their prayers and their ſtrength with us, againſt the common enemies both of our religion and countrey. But if our Brethren ſhall forget all the Lawes of nature and humanity, and the law of God, and will unreaſonably perſevere to trouble the Church and State. I know not but the Magiſtrate may not only lay commands upon ſuch to be ſilent, but alſo ſeverely puniſh them for their contumacy, if they refuſe to obey. All which I ſpeak not to tolerate perſecution as I ſaid before; which I know is ſo heinous a ſin, as there is but one greater: but only to ſhew the vanity of theſe mens proceedings, who endeavour indeed to overthrow the authority of the Chriſtian Magiſtrates under pretence of liberty of conſcience; as if it were not lawfull in them to puniſh buſibodies and evill doers; when as the Apoſtle Peter in his 1 Epiſt. chap. 4. verſ. 15. bids all Chriſtians take heed they ſuffer not under that notion. And it is a vaine thing in any men to pretend conſcience for religion, when under that colour they have baſe and wicked deſignes, as to make a faction, and to bring in a tumultuation both in Church and State. And therefore as we are taught by the good will and pleaſure of God, Ier. 2. how greatly it diſpleaſed him, That his people left the fountaines of living waters, and digged themſelves Sisternes that could hold no water. So out of the ſame Word of God we are taught, that all Chriſtian Magiſtrates who are the Miniſters of God for the good of his people, and who are no terrour to good workes, but to the evill; have the ſword committed unto them, as is evident through the whole Goſpell: and in the thirteenth of the Romans, and in both the Epiſtles of Saint Peter, and that of Saint Jude, in all which ſuch as ſpeak evill of dignities, and deſpiſe their authority, are reckoned amongſt the worſt of men: and out of that Word of God we are alſo taught that Chriſtian Magiſtrates are Custodes utriuſque tabulae: for God that gave the Law to Fathers & Mothers, Maſters of Families, and Magiſtrates, commands them all, that they ſhould take a care and ſee that all thoſe under their ſeverall charges ſhould keep the commandements of the Lord, as is manifeſt Exod. 20. and Deut. 6. and Deut. 11. and many other places of holy Scripture, might he produce to that purpoſe, and that they ſhould all ſee to bring up their Children in the nurture and fear of the Lord, which they cannot do if they or any of them give a tolleration of all Religions. And Chriſt himſelf the Lawgiver ſaith, Mat. 5.17, 18, 19. Thinke not, that I am come to deſtroy the Law or the Prophets: I am not come to deſtroy, but to fulfill: for verily I ſay unto you, till heaven and earth paſſe, one jot or one tittle ſhall in no wiſe paſſe from the Law, till all be fulfilled. Whoſoever therefore ſhall break one of the leaſt of theſe Commandements, and ſhall teach men ſo, he ſhall be called the leaſt in the Kingdome of heaven; but whoſoever ſhall do and teach them, ſhall be called the greateſt in the Kingdome of heaven. Now it is moſt evident by all that Sermon, that Chriſt ſpeaks of the Morrall Law, and ratifies it with all its ſanctions and puniſhments annexed to it againſt the violators of that his Royall Will; and by the Law and Prophets and by the Goſpell, he hath confirmed all Chriſtian Magiſtrates in their Authority, and by all them hath taught all his people that the power of the Magiſtrates in all reſpects under the Goſpell, is as great and as ample if not more extenſive then it was under the Law. So that whatſoever by the Law of God or Nature, deſerved death or was worthy of puniſhment under the Law; the ſame deſerveth death and puniſhment under the Goſpell. And therefore as Atheiſme, Idolatry, Blaſphemy, profanation of the Sabboth, and all manner of impiety and tolleration of all Religions, and all manner of wickedneſſe was by the Law of God to be puniſhed by the Magiſtrates under the Law; the ſame ought by the Chriſtian Magiſtrate to be puniſhed under the Goſpell: and therefore all good and godly Chriſtian Magiſtrates, Parents, Miniſters, Maſters of Families, and indeed all ſuch as fear God, ought to joyne together, for the exterminating and rooting out all falſe worſhip out of Gods ſervice, and all manner of hereſies and will-worſhip, with all manner of humane inventions, and whatſoever conſent not to the wholſome words of the Lord Jeſus Christ, and to the doctrine which is according to Godlineſſe, 1 Tim. 6.3. And this is the duty of all Chriſtians in any authority. And truly, if ever there were a time, that call'd for an eſtabliſhment of one religion and a ſetled government, with uniformity in a Church and State, and a ſuppreſſion of all Hereſies, Sects, and Factions, now it is: when by the ſad effects already of diviſions and variety of opinions, we may well perceive what ruine will come upon the three Kingdomes, if there be a toleration of all religions granted. For diviſions and factions, eſpecially in religion, have been fatall to Kingdomes and Common-wealths in all Ages, as moſt Hiſtories relate. And if men will not learn their duties from Gods command, nor from the example of all the holy Patriarks, Prophets, and Apoſtles, that would have but one religion, then let them learn it from the Independents; who whiles they pleade for a toleration of all religions in every Nation and Countrey, will not give a toleration of them in their own Families & Churches, nor in New-England, nor of any other but their own: ſo that any man that is not ſtupidity it ſelf, may well perceive, they ſay one thing and mean another; and what toleration of religion they would afford us if they were in authority. But this we learn, that it is the Magiſtrates place to execute the will of God againſt offenders, and againſt ſuch as would bring in a toleration of all religions. And it is the duty of all Miniſters and people fearing God, and ſuch as deſire the peace of Church and State, to aſſiſt the Magiſtrates, and to oppoſe all Hereſies and Innovations in Religion; and to ſtudy every way to maintaine love and amity amongſt Brethren, which a confuſion of all religions can never do: and this I thought fit in way of Preface to premiſe in my own juſt defence; and for conviction of the blaſpemous Tenents of that Scribler, that writ againſt learned Mr. Prynne.