The Storming of Antichrist, Part 1
The ſtorming of ANTICHRIST In his two laſt and ſtrongeſt GARRISONS, of Compulſion of CONSCIENCE, And Infants BABPTISME. The Firſt Part.
Queſtion.
WHether it be lawfull for any perſon whatſoever to compell the conſcience?
Anſwer. It is not.
1 Becauſe the Apoſtle himſelfe though hee had many revelations from God, acknowledge…h hee had no dominion over the Corinthians, 2 Cor. 1.24. …f ſuch an Apoſtle diſclaime it, upon what pretence can any Magiſtrate, or Presbiter in the world require it? now is it not a dominion, when in caſe of ſcruple of compliance with publike practice, or practizing according to the light the Lord gives us, we ſhall be forced from the one to the other, 1 Pe…. 5. not as Lords over Gods heritage. Now he lords it, that impoſes lawes upon the conſcience.
2 Perſecution for conſcience is unlawfull, becauſe of the neer relation Gods people are to God They are Gods anoynted, Pſal. 105.15. Touch not mine annointed; much leſſe, fine, banniſh, impriſon. And whe… Paul would have brought the brethren bound to Jeruſalem, for profeſſing the ſaith of Chriſt, and renouncing Judaiſme, its cald no leſſe then perſecution, Acts 9.2, 3, 4. Matth. 18.6. whoſoever ſhall offend one of theſe little ones which beleeve in me, it were better for him, that a milſtone were hanged about his neck, and that he were drowned in the depth of the Sea: what guilt then lies on the ſoules of thoſe that offend many ſuch, and that for ſmall matters, as difference of judgement?
3 Becauſe there may be difference of beleefe in ſmaller matters, and yet both do it unto God, Rom. 14.2. One beleeveth that he may eate all things; another who is weak eateth herbes, that is, he beleeved it was not lawfull for him to eat ſomething, and yet he that did eate, did eat to the Lord, and he that did not eate to the Lord, he did not eate, both did it conſ…ienciouſly to God, now it is ſo far from deſerving perſecution to do things to God, that it deſerves praiſe.
4 It is a note of the falſe church to perſecute, and of the true Church to be perſecuted. Mat. 10.16 A ſheep will be a ſheep, though you handle it never ſo roughly, but Wolves will perſecute, and perſons are more or leſſe wolviſh, as they more or leſſe perſecute, Gal. 4.29. As he that was born after the fleſh, perſecuted him th…t is borne after the Spirit; So it is now, 2 Tim. 3 12. Whoſoever will live Godly in Chriſt Jeſus ſhall ſuffer Perſecution.
5 Becauſe it is not in the power of a man, to beleeve what he would; A man trying all thigns according to 1 Theſ. 5. cannot beleeve what he would, but according as the ſtrength of Arguments preſent themſelves to his underſtanding, therefore it is not juſt that he ſhould be puniſh…d, for beleeving what he cannot ſee grouds to beleeve, there being no volun…arineſſe therein. It is not juſt he ſhold be puniſhed, as in ſome caſes its plaine when a man forgoes ſome enjoyments, and expoſes himſelfe to ſufferings. When a man ſees croſſes on the one hand, and temporall ends on the other, doubtleſſe hee would beleeve, ſo that hee might enjoy the one, and eſcape the other, could hee have light ſo to doe; Eſpecially, when the perſecutor ſaith, beleeve this or you ſhall dye, Burne.
6 Chriſt forbids pulling up Tares, leſt they pull up good Wheate: But they muſt both grow together in the world, Mat. 13.30. which cannot be meant of Hypocrites, unleſſe the field were the church, but the field, is the world as Chriſt expounds it, verſe 38. where he alſo expounds what he meanes, both by Tares and Wheate, the Tares are the children of the wicked one, and theſe muſt grow in the field of the world, till the harveſt; That is, till the end of the World, as Chriſt expounds it, God intended many of theſe ſhould be brought home in future time, therefore they ſhould not be baniſhed from their ſeats and dwellings, but let alone, if God at any time would give them repen…ance. By Tares are meant perſons, not doctrines, as verſe 38. and for perſons Chriſt uſes a generall word, foreign ſignifying all thoſe weedes that ſpring up with the corne, to ſhow that all prſons oppoſite to true worſhipers ought to be permited in the field of the World: But for as much as God hath appointed the civil ſword to take away wicked men; as theeves, murderers, &c. And that the children of the Kingdome are the viſible Church of Chriſt, Mat. 8.12, 21.43 erefore the Tares are Idolaters, Will-worſhippers which are to remain in the field of the world.
7 Perſecu…ion for religion makes us uncapeable of amending what is amiſſe, or ſeeing our own errors, yea by this ground the R…formers themſelves tha… ſit abou… Refo mation would be made uncap…ble of reforming any thing amiſſe in the churches, wer… there ſuch m…giſtrates as formerly, …o put the lawes yet ſtanding in execution, yet do the be…t ſee but in part, and many glorious truths have been lately revealed, a…d more may we expect, if the compulſions of conſcience, which is in moſt places of the Chriſtian world, hinder not.
8 It is againſt all equity for it is unequall, for to bid me to ſee with other mens eyes, they have read other books, heard other conferences and reaſons then I have, yet I muſt ſee with their eyes.
9 Becauſe there is a poſſibility of error in thoſe that thinke they ſ…e moſt, yea, even Paul ſaid of himſelfe, and his collegus; We know onelyonly in part, and propheſie in part, 1 Cor. 13.9.12. How oft have the moſt glorious Fathers of the church erred, not one of them that ever I heard of, but have erred, the fure Generall Councels, though many good things concluded, yet I ſuppoſe in many things, have erred; Have not Parliaments ſometimes erred doing and undoing, did not thoſe godly Martyrs, who laid down their lives for ſome truths, remain in other things erronious, and left the ceremonies the ſtumbling blocke of the godly, for ſo many yeers. Now there being a poſſibility of error, how know you, but you in p…rſecuting and compelling may perſecute and compell a man who retaines the trurh, your ſelfe mean time retaining the errour.
10 Becauſe the Scriptures of the New Teſtament (for what can be alleadged from the old teſtament, we ſhall hereafter anſwer God willing) never mention any compulſion, but the embracement of Chriſtian religion, is required form perſons willingly; When Chriſt ſent out the 70. Luk. 10.6, 10.11. They were to wiſh peace if they were received well, if not, they were onelyonly to ſhake off the duſt off their feet, and not to goe to any violence So Mark …6.15.16. preach the Goſpell to every creature, whoſoever beleeveth and is baptized, ſhall be ſaved, they were to do no more but onelyonly propound truths, and ſo perſwde, Act. 2.41. They that gladly received the word were baptized, here was nothing but willineſſe. The Corinthians, 2 Cor. 8 5. gave their owo ſ…lues to the Lord, and to us by the will of God, there was no compulſion. And ſo Mat. 11.12. From the dayes of …ohn the Baptist, untill now, the Kingdome …f Heaven ſuffereth violence, and the violent take it by force, there was no violence offered to perſons to embrace it, for perſons did willingly embrace it of themſelves, 1 Cor. 14.25. The unbeleever that comes into the Churches aſſemblie having the ſecrets of his heart diſcovered he fa…ls down to worſhip that God, that they preacht; and report when hee was gone, that God was in them of a truth. And therefore to force Papiſts and prophane multitudes, whether they will or no, to joyne in one worſhip, one word, Baptiſme, Supper, and Identity of communion, is not according to the word; but though it carry the ſpecious ſhow of a glorious uniformity, yet doth it b…get nothing but a politick hypocriticall faith, which changes according to the viciſſitude of Armies in time of warre, and the multitude of Princes, States, and humane Lawes, in times of Peace.
11 Compulſion is unlawfull, becauſe it produceth many miſchiefs; As firſt, it expoſes Proteſtan…s to compulſion, in Popiſh countries. I have heard …t related, that when ſundry Proteſtants in France complained againſt perſecution, the Pap…ſts made this anſwer; that wee doe no otherwiſe then your owne Doctor Calvin allowes.
2 It is a great miſchiefe to your poſterity, yea to the poſterity of the whole Kingdom; for though your ſelfe were ſo full reſolved, that you ſhould never ſtand need nor ſee more light, yet how know you but your ſon, or daughter or father or mother, may ſee more light then your ſelf do, and would you willingly looſe the ſociety of ſo many friends by baniſhm…nt, impriſonment, d…a…h? when it may be you have none of your kinred ſo conſcientious as they; for indeed conſcientious perſons only, or moſtly ſuffer in point of compulſion, other men by Scholaſtick-diſtinctions, and fleſhly devices, being able to turn themſelves any way.
3 It hardens Papiſts in their inquiſitory practiſes, for they reaſon thus; the Proteſtants as well as we doe all agree in this point, as well as in the doctrine of the Trinity, Reſurrection, &c. therefore that wherein all agree, is undoubted. And ſo long as t ey goe in theſe inquiſitory wayes, there is little likely-hood that the Goſpell ſhould once take footing in Spaine, or Italy, &c.
S… M. S. Anſ. to A. S p. 24. Bloody Tenent of perſ…. for conſ. p 64 It cauſes many hypocrites, and time-ſ…rvers, or elſe cauſe State-inſurrections, as in Holland, Scotland.
5 It takes away poſſibility from comming to the light of any new truth.
12 Compulſion is unlawfull in Religion, from univerſall practiſe, both of Nations and Churches, till the t me of Antichriſt; the Sichemites ſuffer…p Iacob and his ſonnes to dwell among them, though of a different Religion, Gen. 4.7. When the Iſraelites were in captivity, yet did they injoy their conſciences. The Romans bore with the Jews in their Religion, t…ough a tributary Na…ion; yea among the Jewes there were divers Sects, as Phariſ…es, Saduc…s, Herodians. There were divers errors in the Churches of Corinth, Galatia, ſeven Churches of Aſia, yet are none blamed for not forcing, but for not Excommunicating the Hereticall; for the firſt 300. yeers after Chriſt, though wee finde the ſword of Excommunication drawn out too raſhly, yet did wee never hear that they compelled one anothers conſciences, and as the prevailing party of Presbyters inveſted Emperours with this power, we finde the Apoſtacie to have come in. How oft by theſe meanes have the moſt glorious lights of the church been exiled from publike preaching, as Athanaſius, Chriſoſtome & others. Purchas ſpeaks of the Mahomitans in Cayro, and Egypt, that there are four ſeverall religions, different from each others in Spirituall or Eccleſiaſticall Ceremonies, and concerning alſo civill and cannon Law, all founded on the Mahomitan ſcripture, by four learned men, diverſly conſtruing the generall rules, to ſuch particulars, as ſeemed to them fitter for their followers, who diſagreeing in opinion, agree in affection, and converſe together without hatred, or upbraiding each other, Purch. Pilg. part 1. lib. 3. p. 275. Let Chriſtans learn from theſe. Many flouriſhing ſtates at this day permit it, as Poland, the Sates of Holland, &c. With no ſmall benefit to the publike peace.
13 Compulſion is unlawfull, becauſe in caſe of Hereſie, Apoſtacie, or corruption in manners, we finde in Scriptures of the New Teſtament, no further puniſhment then exceeding to rejection or excommunication, Tit. 3.10. A man that is an Hereticke after the firſt or ſecond admonition, reject. When Hymeneus and Alexander made Shipwrack of their faith, Paul deliverd them to Satan, 1 Tim 1.20. There was no Compulſion by any civill Magiſtrate. So the inceſtuous perſon, there was no further proceeding againſt him, then the delivering of him to Satan. 1 Cor. 5. Mat. 18. If he will not hear the church, Let him be an Heathen or a Publicane; There was no writ granted of Excommunication, capiendi, to carry him to priſon without Bayle or Mainprize, that hee ſhould have no power to make a will, or to deprive him of ſuch buriall, as other men had.
14 Compulſion in religion doth inforce perſons, not only to do things with a doubting conſcience, and ſo is ſinfull, Rom. 14.23. but makes men ſin againſt their conſciences, which is abominable; or elſe to ſuffer a ruine of their ſtates and perſons, which is uncharitable. In compelling perſons againſt conſcience, you compell them againſt that which they deem to be the eternall truth of God.
If you ſay the magiſtrate hath no intent to compell me to ſin, nor to extort a confeſſion contrary to my conſcience; I anſwer, But he hath this end, that if I profeſſe not, what he thinks truth, or lawes enacted require, he intends to puniſh me with impriſonment, baniſhment, &c. which is uncharitable in him: And what if for fear of the Magiſtrates force, rather then the fear of hell, I profeſſe a falſe principle, though I ſhall be duly puniſht for denying Chriſt, yet ſhall not he be free who compelled me thereto.
15 It brings no ſmall hazard and trouble to the civill Magiſtrate; hazard in expoſing him to perſecute the truths of God, a burden that hath lyen heavy upon the conſciences of Magiſtrates for many yeers paſt, that when ſome few in a Convocation have concluded ſome points Superſticious, or Erronious, the Magiſtrates, Judges, Juſtices have been the —to put theſe cruelties in execution, and they with trembling conſciences have helped forward the exilement and miſery of many a Saint of God. The Scripture requiring weak brethren ſo be ſo far borne with, as wee ſee, Rom. 14 3.4, 5. That if their outward deportment be faire, honeſt, and humble, it would trouble the acuteſt Magiſtrate, to prove them obſtinate; muſt it not be very hazardous for the magiſtrate to meddle with ſuch godly p…rſons though in an errour?
And for the trouble it will be endleſſe, there being ſuch ſtrong arguments againſt any uniforme practiſe whatſoever, and the perſons not members in a way commanded by the State, will the Magiſtrate be ever free from trouble with ſuch perſons? Beſides it will be a great trouble to him, to ſtudy in ſuch intricate caſes, when it is fit for him to imploy his coercive or conſtraining power, and when it is not fit: and if the ſame point which he now perſecutes, ſhall after appear to him to be truth, what a ſting will this be to his conſcience, when as all this trouble and hazard ſhall be taken away, if perſons may be left to worſhip God together, according to the light they have, they behaving themſelves ſoberly, and peaceably in the Commonwealth.
16 If that religion may be forced upon the conſciences of others, by the Major part of a Synod or Convocation Vote, we may be liable to change our religion oft in our lives time; as four times in a matter of 20. yeers in H. 8. Ed. 6. Q. M. Q. E. & ſo in Q. E. K. I. K. C. and the preſent Synod; which if we do, then wee wound our conſciences, and declare plainely that we have no true fear of God in us, in that his fear is taught by the commandements of men, Eſay; 29.13. and if we do not, we are every time liable to perſecution, to the enforcement of ſelling lands, leaving Offices, kindred, and callings, & betaking our ſelves to wilde woods, ſtrange countreyes, and this may be the condition of ſundry perſons, who thinke themſelves ſtraitned in their Government, unleſſe they may rule in other mens conſciences, ſo various and unſtable are all things under the ſun.
17 None are like to ſuffer by compulſion of conſcience, but conſcientious men, ſee a ſad inſtance, Dan. 3. as ſoone as the act of Compulſion was proclaimed by the Herald, v. 4. 5. to you it is cammanded, O people Nations and languages, that as ſoon as you hear the ſound of the Cornet, Flute, Sackbut, &c, ye fall down & worſhip the golden image, and whoſo falleth not down ſhall the ſame hour be caſt into a burning fiery furnace. Verſ. 7. Therfore all that time, when all the people heard the ſound of the Cornet, Flute Harp, all the people, Nations, and languages, fell down and worſhipped the golden image, that Nebuchadnezzar had ſet up; now Shadrach, Meſh…ch, and Abednego, being conſcientious men, they were onelyonly catcht in this decree. So will it be in theſe dayes, whatſoever be eſtabliſhed by thoſe that conquer in theſe wars, theres not one of many will reſiſt it, whether it be Epiſcopacie, Presbitery, &c. OnelyOnly conſcientious men will ſtagger in it, and ſuffer for what conſcience can approve; who ſuffered in Q Maries time, againſt the Maſſe ſtabliſhed by law, but good men? So when the ceremonies, Epiſcopall Courts, were in force, the godly were inſnared by them.
18 Compu…ſion of conſcience, overthrows Chriſtian liberty; contrary to Gal. 5.1. ſtand faſt in the liberty wherewith Chriſt hath made us free: yea it overthrowes it in the greateſt meaſure, in that our faith cannot fixe freely upon the object, and a ſu…able confeſſion from our mouthes, but we muſt ſuffer pi…lories, loſſe of liberty &c. We taxe this as a brand of Rome, that they take away all Chriſtian liberty, whiles they force us beleeve as the Church beleeve, let us not be guilty herein; To have our ſtates inſlaved is hard, and that which ingenuous ſpirits cannot well bear, yet had I rather my perſon and eſtate were enſlaved, then my conſcience.
19. Compulſion of conſcience was never at…ributed to the Civill Magiſtrate,M S. p. 6 but onelyonly by thoſe that were aſſured they ſhould have the civill Magiſtrare on their ſide. In ſome places they magnifie the Magiſtrates power herein, as in England they were wont to do; but the French Churches go a contrary ſtrain. Jeſuites do the ſame, cry up regall power when it is for them, when it is againſt them, exempt them there from.
20 There is a naturall freedome in us in civill things, to beleeve what we think to be truth, and to beleeve nothing elſe; yea, and in divine things, no man can hinder me from beleeving what I think to be truth: And therefore it is abſurd to compell us to beleeve otherwiſe in a viſible profeſſion; and in effect, it is to compell us to believe a ly…: what in civill things would be monſtrous, ſhall it go for currant in divine things?
Object. But no man can be compelled to faith, yet may he be compelled to outward meanes; according to that ſaying, Cogi nemo poteſt ad fidem, cogi tamen poteſt ad media.
Anſw. This is in effect, to compell a man to be preſent at a worſhip which he loathes. The Papiſt hereby would compell you to the Maſſe, as a meanes of faith; the Lutheran to conſubſtantation, and if you refuſed, they might torture you with the moſt exquiſite tortures; But you will limit the axiome ad vera media, to true meanes: they will ſay their means of faith are true, and they have as good an opinion of them, as you can have of yours.
21 This compulſion of conſcience, will be a ſpeciall bar to hinder the Jewes converſion, for whenſoever they are converted to the faith of Chriſt, its likely they muſt be brought home thereto voluntarily, out of the ſtrength they ſee in the truth, not by compulſion of fines, baniſhment, impriſonment, &c.
22 It will much harden Heathens and Mahometans, not to permit chriſtians among them, or at leaſt not to have any great freedome in their countries, becauſe where chriſtians get the upper hand, they compell all perſons to embrace their religion; yea this very principle doubtleſſe ſcares the Papiſts from letting the Proteſtants have ſuch freedome in their countries, becauſe if they ſhould prove the ſtronger party, they would compell them to a religion they ſo much abhor. Hence in ſundry popiſh countries, they tolerate all or moſt religions, ſave Proteſtaniſme,
23 If perſons in Place ſhall violently force the conſciences of their brethren, who knowes (the iſſue of war being ſo uncertain) whether God in judgement may give them up into the hands of Enemies, (which God forbid) who may with like unmercifulneſſe force their conſciences. Jam. 2.13. He ſhall have judgement without mercy, who hath ſhewed no mercy.
24 Great is the tenderneſſe of conſcience in good men, Scrupuloſi non ſunt rigide tractandi, ſaid Antoninus the Caſmiſt. Thoſe that have the power of compulſion now can tell this experimentally, and it is but newly the yoke is off from themſelves; well were it if they could remember the violent compulſions of H. Commiſſion, Epiſcopall courts. Learn of Chriſt, who Heb. 2.18 in that he himſelf hath ſuffered being tempted, is able to ſuccour them that are tempted. Remember Q. Didoes ſpeech; Non ignara mali miſeris ſuccurrere diſco. It is with a tender conſcience, as with th… eye; a ſmall matter will offend it.
25 Chriſt ſaith Matth. 7.12. what you would that men ſhould doe to you, do you ſo to them. Now I appeal to any mans conſcience, who hath power of compulſion in his hands, whether if a different judgement had the upper hand, he would not deſire to worſhip God according to his light, and whether he would not think it injuſtice to be compeld to worſhip God contrary to his light? Or in caſe, becauſe his conſcience could not cloſe with ſo groſſe a practiſe; himſelf and his poſterity to be ruined, meerly becauſe he makes conſcience; which doubtleſſe is a work of the ſpirit, in whomſoever it is. As it is unequall for me to compell you to be of my religion, ſo is it unequall for you to compell me to be of your Religion, and as unequall for a whole Councell to compell either of us to be of their religion: And all Proteſtants condemne the proceedings of the Councel of Conſtance herein, againſt Iohn Hus, who cauſed him to be burned for diſſenting from them.
26 Freedome of conſcience would joyn the affections of all ſorts of ſubjects to the Magiſtrate, becauſe each of them ſhared in the benefit: So that any thing that ſhould be done againſt the Magiſtrate, each man would take it as done againſt himſelf; An example of which we ſee in Holland, wherein men of divers religions, conjoyn againſt the common enemy, yea more unanimouſly then the forced uniformiſts of our Country.
27 The Scripture no where makes the Magiſtrate judge of our faith, therefore he hath no power to compell our conſcience: Whiles we taxe the Romiſh French Churches (if I may ſo call them) for making Generall Councels the judge of the faith; and the Spaniſh and Italian Romiſh Churches for making the Pope judge of the faith: Take we heed we daſh not upon as great a rock, in making the Magiſtrate judge thereof: Who hereby will have ground either to make all mens principles ſubmit to his, whether they be true or falſe; or elſe to expoſe the refuſers to what penalty and hardſhip as he ſhall think meet. And ſo there will be a continuall uncertainty in the enjoyment of any comfort any man hath, for as ſoone as the Magiſtrate changes his principles we muſt change, or elſe live in continuall hazard of perſecution. The conſcience of man next under God and his word, is to judge what faith is true and what falſe. Rom. 14.5.22, 23:
28 In compulſion of conſcience not onelyonly perſons guiltie, but guiltleſſe ſuffer without any fault committed by them, when an husband is hereticall (or at leaſt ſo deemed) if he doe not comply againſt his conſcience which is abominable, then not onelyonly himſelfe ſuffers from the Magiſtrate, but his wife who perhaps is of the Magiſtrates Religion, yea, his little ones, ſome whereof perhaps ſuck the breaſts.
29 This is againſt Chriſtian Liberty, whereby all things may be proved; all things are to be proved, and out of them all that which the prover deems good to be held, 1 Theſ 5.21. But this cannot be where the conſcience is compeld. By this compulſion, a perſon is kept proving things, or expoſed to ruine if the conſcience ſhall finde any thing to be good, and be willing to hold it.
29 Compulſion of conſcience makes differences to riſe to a great height, which if men were left to their own light, what is not of God would far more eaſily fall: But when Churches and ſtates ſhall fall to determine theſe, and to impoſe them upon others when there is light for neither, this doth not abate out increaſe the flame.
Obj…ctions ag inst compulſion of Conſcience anſwered.
1. Object. The Kings of Judah compeld perſons to ſuch a worſhip; alſo they took away idolatries, ſuperſtitions, and why ſh…uld not Kings and States have the ſ…me power in theſe dayes, and in caſe they cannot be otherwiſe removed, why ſhould not the perſons peccant be puniſhed with baniſhment, impriſonment, death, according as the Civill Magiſtrate ſees fit.
Anſw. 1. This compulſion, was onelyonly for thoſe that lived under the Jewiſh worſhip, or born of Jewiſh Parents, it was not for ſtrangers, they were not compeld thereto.
2 That which we finde them compeld ſo principally, was to obey in entring in a nationall Covenant to worſhip the Lord God of Iſrael, which all the Jewes acknowledged it to be their duty to do, and this was done as well by the vulgus the body of the nation, as by the civill Magiſtrate, 2 Chron 16.12, 13, 14, 15.
3 Suppoſe the Kings of Judah alone had done this, yet were not their actions morall to oblige other Kings to do ſo, no more then the office of Kings was morall, but we ſee that office was not morall, for all the time before the Greeks and Romans ſeiſed the Jewes Country. They were only a free State, when Zerubbabol, Neheviah, and divers others were Governours, which they would not have been, had the Office of Kings been morall. And if the office and power of the Kings of Judah be morall, why do we not allow the ſame power to other Kings? No more are many of their actions morall to oblige other nations.
See th…s Q fully diſcuſt by M. S. againſt A. S. p 52, 53, 5…, 55.4 The Kings of Judah never impriſoned nor uſed any violence againſt any Schiſmaticks, nor did the State after them when it was governed by a State, though Phariſees, Herodians, &c. and many other Sects, lived among them. Why may not the Prelates as well alledge the order of the Prieſthood, for their Metropolicall Epiſcopacy?
6 Either this power was conferd on the Kings of Judah as a Law morall, or politick; If morall, where is that command ſet down, that Magiſtrates indefinitely ſhall compell the conſciences of others within their territories, to the practiſe of one worſhip, and that to be the Magiſtrates own worſhip of which himſelf is of? For to be ſure he will not compell to any other. 2 Where can the Magiſtrate be aſſured of the morality of ſuch compulſions, wanting extraordinary Prophets which the Kings of Judah had? For without plain and undoubted grounds, the Magiſtrate cannot proceed to go in ſuch wayes, which tends to the ruine of many a deare childe of God, and their poſterity. Or elſe its a politick and judiciall law, which no more obligeth Kings of other nations, then that law mentioned Deut. 23 … to verſ. 18, which injoyneth the ſlaying the inhabitants of an indolatrous City, and burning the ſpoile, and the city alſo without rebuilding.
6 Imagine all Magiſtrates had ſuch power now as the kings of Iudah had (which I ſuppoſe will never be granted, their Governments being abſolute, and in their originall determined by a meſſage of God, as we ſee in Samuels anoynting Saul, and after wards Dauid; whereas the Governments of other Nations are Co-ordinate, and determined by men) yet had not the Kings of Iudah power to compell any ones conſcience in point of beleefe, or religion, or to puniſh them in caſe they diſſented in beleef, therfore no magiſtrates have power herein; the Magiſtrates of Judah had power to puniſh ennormious vices, as Blaſphemie, De. 24.13, 14. But Moſes had a direct Commiſſion from God, before he would put the blaſphemer to death. So Idolatry, Sabath breaking, Nehem. 13 and alſo to puniſh all ſins contrary to the publike peace, but not to commpell beleefe.
Object. 2. Magiſtrates are to be a terrour to evill workers, Rom. 13. But hereſie is an evill worke.
Anſw. Evill works are of three ſorts.
1 Thoſe that are committed againſt the light of nature and reaſon, as the ſetting up of Mahomet, or any other God beſides him that is the creator of heaven and earth; Atheiſme, when any man ſhall boldly affirme there is no God, Polutheiſme, when men affirme many gods, Blaſphemy, Murder, Adultery, Falſe witneſſe, Perjury, Theft, Diſobedience to parents, Sedition, Sodomy, Buggery, Drunkeneſſe, tumults againſt the publike peace, &c. Theſe and ſuch like, the Magiſtrate, whether heathen or chriſtian, is to be a terrour unto.
2 Againſt the light of Nations; there is no nation in the world, but in it the magiſtrate will puniſh thoſe that ſpeak againſt the God they profeſſe, and againſt that which they thinke his Scripture; So if any one rail againſt Chriſt, or denie the Scriptures to be his Word, or affirme the Epiſtles to be onelyonly Letters written to particular churches, and no rule for us, and ſo unſettle our faith; This I take may be puniſhed by the Magiſtrate, becauſe all or moſt Nations in the world do it.
3. A third ſort of evill workes, are thoſe that are committed againſt the light of faith, as deniall of Chriſt, walking contrary to a mans own principles, preſenting our ſelves at falſe worſhip, pride, covetouſneſſe, unbeleefe, impenitencie, rotten communication, hereſie, ſchiſme; theſe I ſuppoſe, and many ſuch, which are no leſſe evill workes, then the other, the Magiſtrate cannot be a terrour unto, but they muſt be left to the reſpective Churches, of which the perſons offending are members. The Apoſtle cals the Magiſtrate a terrour to evill workes, but not to all evill workes, and if he be a terrour to all evill workes d…ne againſt light of faith, what need we contend for any government by Eccleſiaſticall diſcipline, being the Magiſtrate hath power in his own hand to puniſh, therefore evill workers againſt the light of faith, may be permitted in the world, though not in the Churches.
Object. 3. If men be permitted to preach, and diſperſe erronious doctrines, the number of heritikes may be ſo increaſed, that they may in time extirpate the truth.
Anſw. What is alleadged herein, but the Romaniſt may make the ſame uſe for extirpating the Proteſtant Religion, yea any perſons Hereticall that have the Magiſtrate on their ſide, may alledge the ſame.
2 Though ſuch Doctrines are erronious in your conſcience, yet are you not ſure that ſuch are erronious in themſelves, becauſe you are not ſure your dictates are infallible.
3 If you were infallibly ſure you had the truth, and the doctrines you ſuppoſe, erronious, yet all errours being not of the ſame ſize, ſuch perſons may be borne withall, whoſe errours trench not upon the foundation.
4 Either Heretickes are in the church, or in the world, if they be in the church, the church hath power to cenſure them before they bee too ranke, Tit. 3.10. if in the world, what have churchcs or Elders to do with them? 1 Cor. 5.12. what have I doe to judge them that are without? and for the civill Magiſtrate, firſt how can he be guilded with a ſpirit of infallibilitie, that ſuch a thing is an hereſie, and much more that he hath infallible grounds for the violence or compulſion he exerciſeth towards ſuch perſons that he may do it in faith; 2 the civil Magiſtrate is abſolutely forbid all ſuch violence and rooting up, Mat. 13.30. Let both grow together, untill the harveſt; but in what field is it? verſ. 38. Truely in the field of the World, and that by this Command, of let both grow together, is meant. Heretickes, Schiſmatikes; appeares becauſe, if the Magiſtrate be buſie about plucking up theſe, he will be in danger of plucking up the good wheate, that is, many a childe of God, who is thus ſtigmatized, and who thinks in conſcience he is bound to doe that which he doth.
5 If Hereſie and Truth may have a like permiſſion, Truth will get the victory in the underſtandings of many, yea moſt.
Object. But we ſee the contrary in popiſh countries.
Anſ. But the cauſe is not becauſe truth and error are left to fight in mens underſtanding, but becauſe men by inquiſitions ſuppreſſe the truth from paſſage, in ſome places, where truth and errour have been alike permitted; truth hath eaten out errour, witneſſe Amſterdam, not long ſince moſt Papiſts, now almoſt all Proteſtants.
Obiect. But would you have all ſorts of Sects, and Sciſmes tolerated in Chriſtian churches, as Iewes, Papiſts, or all ſorts of Proteſtants differing in Judgement as Lutherans, Arminians, &c. This would tend to confuſion both in Church and ſtate.
Anſw. For the Jewes they are tolerable, for elſe how ſhould they ever be taken into us Gentil…s; it is not priſons and fines will bring them in, but a victory of Evangelicall truths in their underſtanding; for all ſorts of proteſtants they may be …olerated, becauſe no ſide dare affirme, that there adverſaries tenents are deſtructive unto their ſoules that hold them.
And for Papiſts, though they are leaſt to be borne of all others, becauſe of the uncertainty of their keeping faith with hereticks, as they call us, and becauſe they may be abſolved of ſecurements, that can ariſe from the juſt ſolemne oathes, and becauſe of their cruelty againſt the Proteſtants in divers countries where they get the upper hand, and becauſe they are profeſt Idolaters, yet may they be borne with (as I ſuppoſe, with ſubmiſſion to better judgements) in Proteſtant governments in point of religion.
1 Becauſe we have no command to root out any for conſcience, and leſſe then a command will not ſerve, nor have wee any example in the New teſtament for the ſame.
2 Violent compulſions of them, will rather exaſperate them againſt the Proteſtant religion, then win them to a liking thereof.
3 In the violent compulſion of Papiſts, nothing but miſchief ariſeth either to the partie compelled, who againſt his conſcience complies to the proteſtant religion, for the ſaving his eſtate, and ſo it is made twofold more the childe of hell; or elſe if he do not complie, but ſuffers, his innocent children are puniſhed herein.
4 It would be a good patterne to Papiſts in popiſh countries, to bear with proteſtants, and to remove inquiſitions.
But yet with theſe two cautions may they be borne.
1 If the number be ſo many that they are like to overtop the Proteſtants, or to come neer them in number, then the Magiſtrare giving them leave to ſell their eſtates, may command ſome of them out of the Kingdome, becauſe the ſafety of the people, is the higheſt law, and this is according to that principle; Every being preſerves it ſelfe.
2 For the remaining party, to take ſuch ſecurement of them in point of Armes, that they may be ſure never to make any head.
In all this I meddle not with delinquent Papiſts, who anſwering reſpectively, for their acts of hoſtility againſt the ſtate, the number of Papiſts will be much fewer, and may the more eaſily be borne if the ſtate ſee fit.
5 Object. Why may wee not cut off Heretickes by death, or Puniſh them by baniſhment, impriſont, being they go about to deſtroy other mens ſoules.
Anſwer.
1 Becauſe you have no command for it, nor no example, and leſſe then a plaine comand will not ſerve herein; Why do you not cut off perſons infected with the Pox, Leproſie, Peſtilence, being they hazard other mens lives? And why do Princes let them live in their common-weale, being they are ſo deſtructive to mankind; the reaſon is at hand, becauſe they have no command to do it, and the perſons may recover in time to come; ſo it is here, the Magiſtrate hath no command to cut off the Heretike, and alſo he may recover in time to come.
Object. But the ſimilitude holds not, becauſe there is no voluntarineſſe in him that is infected with a bodily diſeaſe.
Anſw. No more is there any voluntarineſſe in the Heretickes in the ſeducing of others, for he thinkes that to be truth whereto he perſwades the other.
2 Its nor poſſible for the Elect to be ſeduced ſo far as to be taken off from their foundation, Chriſt; Mat. 24. But its poſſible for Heretikes to to come off from the foundation of their Hereſie, therefore they are to be let alone.
3 Few, of the controverſies among us, if any will, amount to hereſie, if we count hereſie to be election of a faith by our ſelves, they can at moſt be called ſchiſme; and therefore the perſons that hold the tenents, cannot come under the forſaid penallties of Baniſhment, impiſonment, &c.
4 It much concurs to murther, that there be a murtherous intention, but Heretikes have no murtherous but a ſaving intention in drawing others to their way. He that ſhould goe about to deſtroy other mens ſoules, with an intention to deſtroy them, might be cut off as a murderer. But he that doth it accidentally againſt his will is to have a city of refuge from temporall death, as he under the Law had, that ſlew a man againſt his will, which Law was no other then the Law of Nations.
Objection. 6.
But if there ſhould be any ſuch toleration, we ſhould have a wonderfull confuſion; parents would go one way, children another; husbands one way, wives another; maſter one way, ſervant another; which would be great confuſion in Church and State.
Anſwer.
1 The confuſion will not be ſuch as is imagined; when every man and woman have joyned themſelves, with ſuch as are of their owne judgement.
2 I anſwer with the ſaying of one, viz. Whether is it not a greater confuſion both before God and men, for a hundred men and women of ten ſeverall religions or opinions, to aſſemble together every Sunday in a Pariſh, for fear of impriſonment or fines, or elſe that the ſame hundred being permitted freely to meet in a peaceable manner at ten ſeverall places, according to their different opinions, worſhipping God according to their light.
3 This is no other confuſion then is in an Army, wherein many that were together in a tumultuous manner, repair to their ſeverall Companies and Colours; or Citie ſocieties,See Mr. Goodwins Sermon on Acts 5.38 39. wherein ſundry perſons in one and the ſame Houſe, belong to ſeverall Companies, one to the Drapers, another to the Mercers.
4 Whether is worſe? A glorious ſeeming uniformity in a ſtate of ſelf-condemnation? or a ſeeming confuſion with a conſcientious ſatisfaction?
Objection.
But theſe perſons were good Proteſtants, before this licentiouſneſſe of conſcience was granted.
Anſwer.
1 Had they beene ſo before, they would have beene ſo ſtill, and are ſo ſtill. 2 If they embraced the truth before, it was by accident; as a ruſtie hand of a clock, may by accident tell what a clock it is, though it ſtand ſtill and move not. 3 It appeares by their change that many of thoſe things they had, they had them onelyonly by an implicite faith, not from an examination of the ground.
2 If they were good before, when in an ungrounded uniformity, they complied to the common practiſe without principles, or upon unſatisfying principles; they are ſure better Proteſtants now when they dare not do things without grounds.
Objection.
But ſhould the Magiſtrate permit this liberty of conſcience, he ſhould pertake with other men in their ſins; as the Papiſts, Arminians, Browniſts, &c,
Anſwer.
1 No man pertakes, in not reſtraining any ſin when it it is beyond the compaſſe of his calling; now the puniſhing for hereſie, is beyond the compaſſe of a Magiſtrates calling. Tit. 2.10. 1 Tim. 1 21, we finde a Heretick after the firſt or ſecond admonition rejected, or almoſt excommunicated, as Hymeneus and Alexander were.
2 Whether is not the Magiſtrate more in danger of pertaking in ſin, by compelling perſons to do things with doubting conſciences, yea againſt their conſciences? And if they do not, to be ruined they and their guiltleſſe children in their eſtates.Rom 14.….22. Or to pertake in ſin, by leaving men to walk according to that which they think to be the truth; Let every man judg…?
Objection.
But if ſuch men be ſuffered to preach ſuch doctrines, the number of Hereticks will be ſo great, that they will endanger the Orthodoxe; as weeds choak the corn.
Anſwer.
1 There will be no ſuch danger, if there be no perſecution for conſcience; and a Law made for repealing the lawes already made for compulſion.
2 Such freedome being granted, its likelier that truth will get ground of errour, then errour get ground of truth.
3 It is a thing to be queſtioned, whether thoſe that are ſtill in credit with the Magiſtrate be the Orthodoxe, and thoſe that are in diſcredit be the Hereticks? We muſt imagine that thoſe that make this objection, are thoſe that are ſtill in credit with the Magiſtrate.
Objection.
We would willingly ſuffer the truth to be preacht, but thoſe that we proſecute they teach erron…ous doctrines, which hazard the ſouls of men.
Anſwer.
1 The guilt hereof lies upon the conſcience of the Teachers, and not upon the Magiſtrate, Matt. 5.19. Whoſoever ſhall teach men ſo, he ſhall be leaſt in the Kingdome of heaven. Heb. 13 7
2 Thoſe that ſo teach, think they teach truth, and do but diſcharge their conſciences in ſo teaching, for ſhould they teach otherwiſe then what they beleeve, they ſhould ſin.
3 Though the truth be but one, yet whether is the truth ſo in the breaſt of him that hath the power of proſecution, that he can infallibly ſay his tenents are abſolute truths; …nd what are different herefrom are erroneous doctrines, hazarding the ſouls of men. We ſee the contrary, Acts 4.19. Joh. 16.2. Whoſoever killeth you, will think he doth good ſervice.
4 By this pretence, many men ſerviceable to the Church of God, are and have been cut off: See J…r. 29.26. Hereby Jeroboam, 2 Reg. 17.21. … ave Iſra…l from following the L…rd.
5 This is the plea tha… all manner of perſons in any place or ſtate uſe, for the ſuppreſſing of any perſons contrary minded; as Lutherans, Papiſts, &c. Therefore it cannot be an infallible rule, which is ſo frequently falſe, and which hath occaſioned ſo much blood of many Saints.
6 We muſt make diſtinction betwixt erronious doctrines; ſome teach upon the foundation, and are more dangerous; as ſome poin…s of Popery, Socinianiſme, &c. Some onelyonly are varieties of judgement about ſmaller matters, as the Presbyterian, Independent, Anabaptiſt, whoſe difference is principally about order, holding Chriſt for a foundation; Againſt theſe, doubtleſſe there can be no exception why they may not be permitted.
Objection.
For tender conſciences that are truly godly, we would willingly ſuffer them, but theſe men differ from the practiſe eſtabliſhed by Law, out of pride and ſtubbornneſſe.
Anſwer.
1 Becauſe God is the ſearcher of hearts; we ought to think the difference of ſuch mens judgements, is out of conſcience, not out of ſtubbornneſſe, till the contrary do evidently appear.
2 For the offences of viſible pride and ſtubbornneſſe, when they ſhall grow to that height that they trouble the publike peace, the Magiſtrate may doubtleſſe puniſh ſuch, in what ſect ſoever.
Objection.
But we would willingly permit you your own conſcience, but we are loth to permit you, firſt to worſhip God in aſſemblies; ſecondly, to communicate what you beleeve, unto others: For the Apoſtle ſaith, haſt thou faith? Have it to thy ſelf before God, Rom. 14.
Anſwer.
To the former; firſt, did not God require aſſembly-worſhip, and that the Saints ſhould joyn themſelves in bodies, we could be content to enjoy our own conſciences; but God requires the ſame, 1 Cor. 14, 33.
Objection.
But hereby you get away our good hearers, which divers of our Miniſters have been the meanes of converſion.
Anſwer.
1 Firſt for the crown of your Miniſters it ſhall not be the leſſe, in that they have converted them. 2 For your ſelves, you may have the benefit of their prayers, and ex…mples, as formerly. 3 Whether had you rather have them pure in conſcience in departing from you according to their principles, or to abide with you with wounded conſciences?
To the ſecond branch I anſwer, of communicating what we beleeve unto others, though in point of meates and dayes, we may have faith to our ſelves, Rom. 14.22. To beleeve in our hearts what is lawfull to eat, and obſerve what not, yet doth not this hinder, but we muſt communicate to others what we think to be truth.
1 Becauſe Chriſt hath ſo commanded, Matth. 10.27. What I tell you in darkneſſe, that ſpeak you in light; and what ye hear in the eare, that preach you upon the houſe top.
Obj. But if I do ſo they will kill me, to which Chriſt ſaith, fear not them that kill the body, &c.
2. Becauſe the Apoſtles ſo practiſed when a whole Councell had ſilenced them, Acts 4, 17.20. We …annot but ſpeak the things we have ſeen and heard. 1 Joh. 1.2. Its related of Socrates, that he would not forbear the declaring of one God, though he were ſure to die for it. How much more ſhould Chriſtians declare the truths of God?
3 The perſons that do declare thoſe tenents they think to be truths, they are either Miniſters or people; if Miniſters, then theres a wo unto them if they do not declare what they think tru…h. 1 Cor 9 …6, Wo unto me if I preach not the Goſpell. Acts 5 20, Go into the Temple and ſpeak all the words of this life. Elſe may there be guilt of the blood of ſouls, Acts 20 26, 27. If people, they are bound to ſtrengthen others, themſelves being converted. Luk. 22 32. So did the woman of Samaria, Joh. 4.29. come ſee a man that told me all that ever I did, is not this the Chriſt? Though the Samaritans generally were of another belief before, as appears v. 39.41
Objection.
But is it not lawfull to reduce ſeduced perſons to the truth?
Anſwer.
Yes, but not by carnall weapons of clubs, fines, baniſhment, 2 Cor. 10.4. the weapons of our warfare are not carnall, but mighty through God, to the caſting down of ſtrong holds and imaginations, and every thing that exalts it ſelf againſt the knowledge of God; among which is Hereſie for one, and bringing into captivitie every thought to the obedience of Chriſt. 2 Violence never made any man cordially to cloſe with any Religion, though it hath forced the outward man.
Obj…ction.
Though men be forced to embrace a religion againſt their wils, yet after they come to approve it, and will not come to another.
Anſwer.
The accidentall good that fell out, cannot make lawfull the evill upon which they ventured. 2 Such men as do thus comply againſt conſcience, they are uſually made twofold more the children of hell then formerly, though there may be a different iſſue in ſome.
Objection.
Many ignorant ſouls hereby will be in danger of being ſeduced by Popiſh Prieſts, and other Sectary Teachers.
Anſ. 1. Better ſometimes a miſchief, then alwayes an inconvenience.
2 Theſe ignorant perſons thus wrought on by tampering, would in ſuch variety of judgements, try all ſides, eſpecially when there were freedome herein to reaſon and debate.
3 Hereby many weak ones among the Papiſts were in likelihood to be gained from them; yea far more then the Proteſtants would in likelihood loſe.
4 Gods wayes are alwaies the ſafeſt, and that which moſt concernes his own glory.
Objection.
Eſay 49.23. Kings ſhall be thy thy nurſing Fathers, and Queenes thy nurſing Mothers, therefore Kings and Princes may imploy their compulſory power, for the nouriſhing of the church.
Anſwer.
We deny the conſequence;
For 1. The ſcope of the place is; that Gods people being in Captivity, thought God had forgotten and forſaken them, Verſ. 14 God tels them, he had not, nor could not, verſ. 15. He had graven them upon the palmes of his hands, and their walls were alwaies before him, verſ. 16. and told them that their builders make haſte, and their deſtroyers ſhould depart far from them, verſ. 17. and though verſ. 19. their deſolations were great, and their land deſert yet ſhortly the inhabitants ſhould be ſo many,The Lord tels them of the two cauſes hereof. … efficient verſ 22. that the land ſhould be too ſtraite for them, verſe. 20. hence the people of Iſrael fall to wonder, that their number ſhould ſo multiplie, verſ. 21. enquires how it ſhould be; to which the Lord anſwers, verſ. 22. I will lift up my hand to the Nations: q: d: it ſhall be my worke, there ſhall ſundry of the Gentiles ſhall come into them as proſelites, and not onelyonly themſelves, but they ſhall alſo bring their children in their armes, and upon their ſhoulders with them.
2 The ſecond or inferiour meanes of this inlargement ſhall be this,2 Inſtrumentall v 2…. Kings ſhall be thy nurſing Fathers, and Queenes thy nurſing Mothers, verſe 23. as Cyrus, Darius, Queene Heſter, Artaxerxes, &c. for that he ſpeakes of deliverance out of Babylon, appeares in the two next verſes, ſhall the prey bee taken from the ſtrong, or the lawfull captive delivered, &c.
2 Suppoſe it were a propheſie of Kings and Queenes under the Goſpell, yet may Kings and Queenes be nurſing Fathers and nurſing Mothers, by countenancing and contributing towards religion, and the maintenance and profeſſours thereof, by improving all their credit and ſtate towards the good of Gods people, and ſo the propheſie is fulfilled in what it holds forth without Princes vſing any coercive power in the behalfe thereof.
3 The very ſimilitude of a nurſing Father, and nurſing mother, holds not forth to us violence or compulſion, but kindneſſe and love, ſuch as the loving nurſe uſeth towards the tender babes; little did the holy ghoſt uſing ſuch a ſimilitude of love and kindeneſſe, think that men would pervert it to violence and conſtraint.
4 Compulſorie power of princes and ſtates, is ſo far from nouriſhing of the churches, that it hath deſtroyed many, both in body and ſoule; in body, whiles much Chriſtian blood …ath been ſhed, whiles each man hath with his blood defended his own tenents; and in ſoule, whiles many have complied for fear of the Magiſtrate to do things, not onelyonly with doubting conſciences which is damnable, Rom 14.23. Hee that doubteth is damned if he eate; but even againſt conſcience, which is much more damnable. This compulſorie power may worſhip a glorious uniformitie, and make pompous and Populous aſſemblies, but all this while many a one goes on with a griping unſatiſfied conſcience, whoſe light is one waies, and their practiſe forced to be another; or elſe they muſt ruine themſelves wives and children. Princes by this compulſion, may be nurſing Fathers, to the Parochiall miniſters, by increaſing of their maintenance, but whether they Will bee ſtepfathers hereby, to tender conſciences, I leave it to inquirie.
Objection.
Let every ſoule be ſubj ct to the Higheſt powers, Rom. 13.1.
Anſwer.
The apoſtle meanes in civill things, not ſpirituall.
For 1. Had the Apoſtle meant ſpirituall things, or matters of conſcience, then Nero, and the Magiſtrates that then lived, might have compelled the Chriſtians to have worſhipped the Sun, and in caſe of refuſall might have puniſhed them.
2 Then had the Apoſtles ſinned in refuſing to be ſubject to the Magiſtrate herein. When they ſaid, wee ought to obey God rather then men.
Frivoulous is that diſtinction, which is made betwixt Magiſtrate, Chriſtian, and not Chriſtian.
For 1. What power any Magiſtrate receives from God, as a Magiſtrate, every Magiſtrate receives the ſame.
2 The Scripture doth not make one rule for the Magiſtrates that lived in Pauls time, who were Heathens, and another rule for the Magiſtrates that lived in Conſtantines time, moſt whereof were Chriſtians, but one and the ſame rule is ſet down towards all Magiſtrates, qua tales; and this diſtinction hath beene made politickly, by Divines, at firſt; who had the ſame Magiſtrates on their ſide, and ſeconded by others, who either had the ſame codition, or through a paſſive vnderſtanding did embrace former tenent without Examination.
Objection.
Apoc. 17.16 Its ſaid the ten Hornes which thou ſaweſt upon the Beaſt, theſe ſhall hate the Whore, and ſhal make her deſolate and naked, and ſhall eate her fleſh, and burne her with fire; and theſe ten Hornes are ten King…. Therefore Kings have power to compell in Religion.
Anſwer.
1 From allegoricall places there can no firme argument be deduced.
2 By Kings here is meant not the perſons of Kings, but the power of Kings, for Chap. 18 9. the Kings of the earth who have committed fornication with this whoſe bewaile her, and lament her, when they ſee the ſmoak of her burning, Saying, verſe 10. Alas, alas; That great city Babylon, that mighty city, now they would not have bewailed her, had they themſelves burnt her fleſh with fire.
3 Suppoſe it were granted that the Kings and States of the earth had power to puniſh Idolatry, which is properly a worſhipping of Similitudes of foreign, therefore they have power to compell the conſciences of perſons to an Vniformity, to doe things with doubting conſciences, yea againſt their conſciences, how doth this follow.
4 The adequate object of the power of the ten Horns, whether Kings or States, is onelyonly the whore of Babylon, whom they burne with fire, not extending it ſelf further then to her, how then can it reach al Idolaters, much leſſe, perſons that are not Idolaters, who at moſt are deemed onelyonly Schiſmaticall to differ from their brethren?
5 There are many crimes committed by this Whore of Babylon, againſt the civill lawes of theſe ten Kings or States, for which the temporall ſword of theſe Kings, or ſtates, might juſtly puniſh her; as her perſecution and murder of the Martyrs of Jeſus, and being drunken with her blood, Apoc. 17.6. cap. 18.24. In her was found the blood of Prophets, and of Saints, and of all that were ſlaine upon the earth: Therefore Kings and States migh juſtly puniſh her, for breaking their civill lawes, yet doth it not follow, that thoſe that have not broken ſuch civill lawes, ſhould bee her Example.
6 There is no demonſtration can be made that this compulſion of the whore, by eating her fleſh, and burning her with fire was done by penall Lawes, but onelyonly by force of armes, as apeares probably, Chap. 18.6, 7, 8. The people of God in Rome, verſ. 4 6. conjoyning with the Proteſtant armie without, therfore no inference of compulſion for conſcience by penall lawes can be drawne from hence.
Objection.
Freedome of conſcience is contrary to Vniformity.
Anſwer.
We ſee the miſchiefe of a forced uniformitie in the Epiſcopall caſe, when it was indeavoured to bring three Kingdomes to an uniforme practice.
2 God prefers the peace of his ſervants conſciences before the ſpecious ſhew of a glorious uniformity.
Objection.
But the things we impoſe upon you, and compell you to, are not things unlawfull but indifferent.
Anſwer.
1 That which is indifferent in your conſcience, is unlawfull in mine, and therefore you cannot impoſe it.
2 If it be an indifferent thing, you take away my Chriſtian liberty, in making it neceſſary; againſt which your invaſion, the Apoſtle calls me to ſtand faſt in my liberty, Gal. 5.1.
3 It is my own, not another mans conſcience muſt be judge, what is indifferent to me.
From what hath been laid downe, it… very conſiderable, to inquire whether it be not lawfull for the Magiſtrates to grant liberty of conſcience to all men And without all con…roverſie, Chriſtian brethen, who differ in judgement in ſmaller matters, as the Presbyterian, Independent, and Annabaptiſt (though falſely ſo called) may each of them in point of conſcience injoy his own way, to worſhip God under one and the ſame State, in one and the ſame Kingdome, according that which each of them thinketh to be the truth.
Objection.
Ezra. 7.26. Whoſoever will not do the Law of thy God, and the law of the King, Let judgement be executed ſpeedily upon him; whether it bee unto death, or to baniſhment, or to confiſcation of goods, or to impriſonment: therefore its lawfull for the civill Magiſtrate, by all theſe wayes to compell men in Religion.
Anſwer.
1 This was an edict of an heathen Emperour made out of fear of wrath verſ 23. not by command from God.
2 He gives Ezra power to ſet Magiſtrates to compell them to do the Law of God, but he gives him not power to puniſh, in caſe of miſbeleef, of which the queſtion in hand is.
3 I doe the Law of God in walking according to my light, and therefore cannot come under any of theſe penalties; either my conſcience muſt be the judge, that I doe the Law of God, or the civill Magiſtrate, if my conſcience muſt be the judge, that tells me that I do it: If the civill Magiſtrate muſt be judge, then doth this lay a ſnare for all proteſtants in popiſh countries; thoſe Magiſtrates hereby will have power to deſtroy all Proteſtants diſſenting from them, with death, baniſhment, impriſonment, confiſca…ion.
4 There is no ſuch power affixt upon Magiſtrates in the New Teſtament.
5 There is no ground to prove that Artaxerxes was infallibly inſpired from God to give this ſtrict Decree to Ezra, neither did Ezra nor any judge deputed by him, put the ſame in execu ion, and no leſſe then a grounded inſpiration from God, will prove that it was obligatorie, at any time, in foro conſcientia, much leſſe to us.
6 Compulſion of perſons different in judgement to any uniforme practiſe is not the law of God, for the contrary appeares, Rom. 14.3, 4, 5.6 13. 1 Cor. 8.11, 12. Therefore no man for want of this uniforme practiſe can be puniſhed by baniſhment, death, &c.
7 This Decree of A…axerx…s was not morral…, but onelyonly Iudiciall, reſpecting that former oppoſition which was made againſt the Jewes, by Tatna…, Shether, Boſnai, and their companions, Chap. 5.6. and leaſt any others ſhould attempt the like accuſations, its likely the king gave this ſevere decree.
8 If we might reaſon from this king, that all other princes, or ſtates, might ſtabliſh the like, it would inveſt them with the moſt abſolute tyranny that ever was in the Chriſtian world, not over our eſtates onelyonly, but which is worſe, over our conſciences.
Objection.
Luke 14.23. Its ſaid go out into the high waies, and hedges, and compell them to come in, that my houſe may be filled; therefore its lawfull to compell perſons in religion.
Anſwer.
1 This parable is the ſame with Mat. 22.1. Where the King of heaven inviting the Jewes to a Marriage with his ſon, and they refuſing, the King ſends his ſervants to neceſſitate the Gentiles to come in; the word is. foreign which ſignifies, to neceſſitate, which was not any violent compulſion, but onelyonly to ſhew them the need and neceſſity there was of the Gentiles, parts to come in being they were blinde and lame, that is, void of true knowledge of God, and not able to move towards grace or heaven, which was manifeſted, and declared, Acts 13.46, 47, 48.
Reaſons why the Magiſtrates neceſſitating or Compulſion, cannot here bee meant.
1 BEcauſe the ſervants that were ſent forth the invite to Jewes to the Marriage Supper, or the precious benefit in Chriſt, were not Magiſtrates, but Patriarchs, Prophets, Apoſtles, who had not any power of Compulſion in their hand.
2 Becauſe had theſe ſervants had any power of compoulſion in their hands, they would not have taken a repulſe of the jewes, but have forced them whether they would or not, to have come in.
3 There is a two fold compulſion;
1 Violent by force of armes and civill ſword.
2 Voluntary, as when the reaſon of man is forced to ſide, where he ſees ſtrength of argument; It was this latter compulſion or neceſſitation, that theſe ſervants had and not the former, in their miniſteriall diſpenſations, they were to ſhow them what a great neceſſitie lay on them, to come to Chriſt and his benefits. But what is this to the Magiſtrates compulſion.
Objection.
Dan. 6.26. Darius makes a decree that in every dominion of his kingdome, men feare and tremble before the God of Daniel, therfore compulſion in religion is lawfull.
Anſwer.
This Decree onelyonly reaches to the acknowledgement of the true God, which onelyonly cuts off thoſe that deny him, as Mahumitanes, Idolaters, &c.
2 He did (pro imperio) as an abſolute price command this, not that he had any command from God for the doing of it.
3 The hinderance why conſcientious perſons cannot comply to the lawes eſtabliſhed, by the Magiſtrate, or State, is the fear of offending God, if they ſhould ſo do, and therfore they need not bee compelled to that which thy have already.
4 Either my conſcience, or the Magiſtrate muſt be judge what is the true fear God; if my conſcience, it will witneſſe, that I fear him, becauſe, neither for the gaining temporall goods, nor eſcaping temporll hazards dare I ſin againſt him; but if the Magiſtrate muſt be judge, then in other Kingdomes and States the Magiſtrate muſt be judge alſo, and ſo the French King may compell to worſhip of Images of Chriſt; the Spaniſh King may compell to Maſſe; as well as other States may compell to be preſent at infants baptiſme, or Common Prayer-book, when perſons are contrary minded.
Meanes to liberty of Conſcience; which are of two ſorts.
1 ON the Magiſtrates part, who hath power to grant it.
2 On the peoples part, who do deſire it.
Meanes on the Magiſtrates part, are theſe.
1 That he liſten not to thoſe, who out of perticular intereſts may render us odious, comparing many tender conſciences, who cannot comply with publike practiſes with the Anabaptiſts of Germany; as if we maintained free-will, falling from grace, denied originall ſin; nor to thoſe who ſhall inſinuate, that the Magiſtrate cannot without guilt and breach of covenant, bear with ſuch men, when there will an undoubted guilt come upon him, by puniſhing ſo many of the Saints of God, meerly for doing things conſcientiouſly to God. Alſo that he liſten not to them when the ſhall impute the evill ſucceſſe in the Kingdome, and retarding of buſineſſe unto theſe mens diviſions in opinion: no guilt comes upon a man for not reforming things which are out of the reach of his power. Let the Magiſtrate judge, whether the doing things out of conſcience, or the compelling men to do things with a doubting conſcience, or againſt conſcience, or in caſe of refuſall, to fine, baniſhment, &c. be the more likely cauſe to procure theſe prolongings of our miſeries.
2 That he permit free congregations of viſible Saints; but if inſtead hereof ſuch ſhall be perſecuted and driven away, as in the dayes of the Biſhops; ſurely it muſt be bitterneſſe in the end, when God ſhall make inquiſition for their bloud. Luther ſaid well, Hereticks are to be burnt with the fire of Charttie.
3 That the Magiſtrate look upon this ſort of men, ſtigmatized by the names of Independents, Anabaptiſts, as confiding perſons, and as irreconcileable enemies to Poperie, Prelacy, tyranny, as any others. Its obſerved that the French Kings are wont to place more confidence in the Proteſtants in France, then in the Papiſts there, as being further removed from the Spaniſh faction; And why may not Magiſtrates do as much here to theſe men, who are as far, if not farther removed from Popery, Prelacy, as any perſons whatſoever?
4 That the Magiſtrate look on theſe men, as thoſe that have lent their hand, their purſe, yea many of them their lives, to break off the common yoke.
Meanes to Libertie of Conſcience on the peoples part, who do deſire it.
1 THat you come with humble petitions as Queen Heſter, Heſt. 7.3, 4. Le… our eſtates, lib…rties, and Country be continued to us, ſeeing many of our Enemies tell us of nothing but ruine and violence, which we can hardly b…leeve can proceed from ſuch men we have to deale w… hall.
2 Beware in Pamp…lets and o…therwiſe, of giving hard ſpeeches either to your wor…hy … noble S…t…men, whoſe indefatigable paines will be famous to all poſt…i…e. 2 P…t. 2.10 Its ſaid of ſome wicked hypocrites, they were not afraid to ſp…k ev ll of dignities, nor to the Aſſemblie. A…ong whom we mu… …eeds, upon knowledge affirme, there are divers learned and godly men: Provoking words raiſe up the ſpirits even of good men, and it is not ſo eaſie to lay them again.
3 Show your ſelves further helpfull in the cauſe, though your ſelves ſhould never have any benefit, reſerving onelyonly ſo much as in a moderate way may fit you for baniſhment, which if the Magiſtrate never conſider, God will. Remember that however things go, yet will there be in the prevailing of this party, a great ſtep to reformation; and God will have farre more glory then in the prevailing of the Popiſh and Prelaticall party. Let it be the joy of our hearts that God may have glorie, though we have confuſion.
4 Beware of headineſſ… and unadviſed opinions, flowing from many out of wantonneſſe and curioſity, rather then a deſire of edifying; which cariage hath but too much alienated the Magiſtrates, from thoſe that are truly tender and innocent herein, by preaching and printing irrationall and undigeſted principles.
5 Be much in prayer and faſting, that God would turne the Magiſtrates hearts to you; as when Haman had got a decree, the Jewes lay in ſ…ckcloth, and there was great weeping and wailing. Heſt. 4.2, 3. So let the rumour of Ordinances and Decrees (whether true or falſe I know not) comming out againſt us, cauſe us by mourning, and faſting, and weeping, and wailing, to give the Lord no reſt, till he look down from heaven upon us, and turn our condition by the meanes of ſome faithfull Mordecai, ſpeaking good for us, or otherwiſe, as he in his wiſedome and providence ſees fit.
6 For thoſe that are in favour with the Magiſtrate, whether Miniſters or others, to interpoſe themſelves for their brethren; as Queen Heſter and Nehemiah did, not contenting themſelves with their own liberty, if they were ſure to have it; for who knowes whether God have raiſed them up to ſuch a time, who if they do not beſtir themſelves, deliverance may come from another place, and they and their houſes be deſtroyed.
REader, I ſhall deſire thee ſeriouſly to ponder what hath been laid down; it makes my heart to bleed to ſee all Chriſtendome the Cockpit of the world, to the great ſcandall of Chriſt and Chriſtianity among Mahumitans and Infidels: It is a matter (if poſſible) to be bewailed with teares of bloud, that no Nation or people in the world, ſo perſecute one another, as theſe that are called Chriſtians do: What rule they have from Chriſt herein is to me unknown; ſure his gentle and ſweet cariage …aught us or otherwiſe▪ who when the Diſciples would have called for fire from heave… to conſume the Samaritans, he reproved them for their headineſſe, Luke 9 54 The root of all theſe fiery diſtempers in Chr…ſte…dome (as I conjecture) is no other then the doctrine of compulſion of conſcience, which ha…h been gr…undleſly affixt upon the Magiſtrate by thoſe that w…re ſu…e they ſhould …ave the Magiſtrate on their ſide. And thoug… perſons dec…ed more Heterodoxe then either the Independent, or …at…paedobap…ſt, or the nick-named Anabaptiſt, may challenge the liberty of their conſciences by divine right; yet may theſe in a ſpeciall manner challenge it, as d ff…ring from the Presbyteriall judgement in ſmaller matters; as the ſt…ong and the weak did in point of dayes and meates, Rom 14. Many of all the three ſorts being dear ſervants of God, whoſe ſpirits a… …o… to be grieve… by uncharitable walking, ſee Rom. 14.15, 10. 1 Cor. 8.12, 13. much leſſe the ſpirit of God in them.
FINIS.