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

The storming of ANTICHRIST In his two last and strongest GARRISONS, of Compulsion of CONSCIENCE, And Infants BABPTISME. The First Part. (Book 1)

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 re∣quire 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 them∣selves to his understanding, therefore it is not just that he should be pu∣nish••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 tem∣porall 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 har∣vest; That is, till the end of the World, as Christ expounds it, God in∣tended 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 per∣sons, not doctrines, as verse 38. and for persons Christ uses a generall word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 re∣forming any thing amisse in the churches, wer•• there such m••gistrates as formerly, ••o put the lawes yet standing in execution, yet do the be••t see but in part, and many glorious truths have been lately revealed, a••d more may we expect, if the compulsions of conscience, which is in most places of the Christian world, hinder not.

8 It is against all equity for it is unequall, for to bid me to see with other mens eyes, they have read other books, heard other conferences and reasons then I have, yet I must see with their eyes.

9 Because there is a possibility of error in those that thinke they s••e most, yea, even Paul said of himselfe, and his collegus; We know onely in part, and prophesie in part, 1 Cor. 13.9.12. How oft have the most glo∣rious 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 con∣cluded, 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••r∣secuting 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 al∣leadged from the old testament, we shall hereafter answer God willing) never mention any compulsion, but the embracement of Christian religi∣on, is required form persons willingly; When Christ sent out the 70. Luk. 10.6, 10.11. They were to wish peace if they were received well, if not, they were onely to shake off the dust off their feet, and not to goe to any violence So Mark ••6.15.16. preach the Gospell to every creature, who∣soever beleeveth and is baptized, shall be saved, they were to do no more but onely propound truths, and so perswde, Act. 2.41. They that gladly received the word were baptized, here was nothing but willinesse. The Corinthians, 2 Cor. 8 5. gave their owo s••lues to the Lord, and to us by the will of God, there was no compulsion. And so Mat. 11.12. From the dayes of ••ohn the Baptist, untill now, the Kingdome ••f Heaven suffereth violence, and the violent take it by force, there was no violence offe∣red 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 wor∣ship, one word, Baptisme, Supper, and Identity of communion, is not ac∣cording 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 per∣secution, 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 banish∣m••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 do∣ctrine 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.

* 1.14 It causes many hypocrites, and time-s••rvers, or else cause State-in∣surrections, 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 suffe∣r••p Iacob and his sonnes to dwell among them, though of a different Re∣ligion, Gen. 4.7. When the Israelites were in captivity, yet did they in∣joy 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 Chur∣ches 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 Ecclesi∣asticall Ceremonies, and concerning also civill and cannon Law, all foun∣ded on the Mahomitan scripture, by four learned men, diversly con∣struing 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 flourish∣ing 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 proceed∣ing 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 pri∣son 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 un∣charitable 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 compel∣led 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 hea∣vy 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 hel∣ped 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 argu∣ments against any uniforme practise whatsoever, and the persons not mem∣bers 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, ac∣cording 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, lea∣ving 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 conscien∣tious 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 Sha∣drach, Mesh••ch, and Abednego, being conscientious men, they were onely catcht in this decree. So will it be in these dayes, whatsoever be establi∣shed by those that conquer in these wars, theres not one of many will re∣sist it, whether it be Episcopacie, Presbitery, &c. Onely conscientious men will stagger in it, and suffer for what conscience can approve; who suffered in Q Maries time, against the Masse stablished by law, but good men? So when the ceremonies, Episcopall Courts, were in force, the godly were insnared by them.

18 Compu••sion of conscience, overthrows Christian liberty; contrary to Gal. 5.1. stand fast in the liberty wherewith Christ hath made us free: yea it overthrowes it in the greatest measure, in that our faith cannot fixe freely upon the object, and a su••able confession from our mouthes, but we must suffer pi••lories, losse of liberty &c. We taxe this as a brand of Rome, that they take away all Christian liberty, whiles they force us beleeve as the Church beleeve, let us not be guilty herein; To have our states insla∣ved 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 Magi∣strate,* 1.2 but onely by those that were assured they should have the civill Magistrare on their side. In some places they magnifie the Magistrates po∣wer 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 compel∣led to outward meanes; according to that saying, Cogi nemo potest ad fi∣dem, 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 po∣wer 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 wor∣ship 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 Reli∣gion, 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 bur∣ned for dissenting from them.

26 Freedome of conscience would joyn the affections of all sorts of sub∣jects 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, where∣in 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 pe∣nalty and hardship as he shall think meet. And so there will be a conti∣nuall 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 onely persons guiltie, but guilt∣lesse suffer without any fault committed by them, when an husband is hereticall (or at least so deemed) if he doe not comply against his con∣science which is abominable, then not onely 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 pro∣ved; all things are to be proved, and out of them all that which the pro∣ver 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 o∣therwise removed, why should not the persons peccant be punished with banishment, imprisonment, death, according as the Civill Magistrate sees fit.

Answ. 1. This compulsion, was onely for those that lived under the Jewish worship, or born of Jewish Parents, it was not for strangers, they were not compeld thereto.

2 That which we finde them compeld so principally, was to obey in entring in a nationall Covenant to worship the Lord God of Israel, which all the Jewes acknowledged it to be their duty to do, and this was done as well by the vulgus the body of the nation, as by the civill Magistrate, 2 Chron 16.12, 13, 14, 15.

3 Suppose the Kings of Judah alone had done this, yet were not their actions morall to oblige other Kings to do so, no more then the office of Kings was morall, but we see that office was not morall, for all the time before the Greeks and Romans seised the Jewes Country. They were on∣ly a free State, when Zerubbabol, Neheviah, and divers others were Go∣vernours, 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.

* 1.34 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 mo∣rall, or politick; If morall, where is that command set down, that Magi∣strates 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 judi∣ciall law, which no more obligeth Kings of other nations, then that law mentioned Deut. 23 •••• to vers. 18, which injoyneth the slaying the in∣habitants

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 Govern∣ments 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 af∣firme there is no God, Polutheisme, when men affirme many gods, Blasphemy, Murder, Adultery, False witnesse, Perjury, Theft, Disobedi∣ence to parents, Sedition, Sodomy, Buggery, Drunkenesse, tumults against the publike peace, &c. These and such like, the Magistrate, whether hea∣then 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 pro∣fesse, and against that which they thinke his Scripture; So if any one rail against Christ, or denie the Scriptures to be his Word, or affirme the Epistles to be onely Letters written to particular churches, and no rule for us, and so unsettle our faith; This I take may be punished by the Magi∣strate, 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, un∣beleefe, impenitencie, rotten communication, heresie, schisme; these I sup∣pose, 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 do∣ctrines, 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 in∣fallibilitie, 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 toge∣ther, 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 Pa∣pists, 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 sub∣mission 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 two∣fold 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 Prote∣stants, 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 King∣dome, because the safety of the people, is the highest law, and this is ac∣cording 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 respe∣ctively, 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, impison∣ment, &c.

4 It much concurs to murther, that there be a murtherous intention, but Heretikes have no murtherous but a saving intention in drawing o∣thers 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 murde∣rer. 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 wonder∣full 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 judge∣ment.

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 be∣ing 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 Compa∣nies and Colours; or Citie societies,* 1.4 wherein sundry persons in one and the same House, belong to severall Companies, one to the Drapers, ano∣ther 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 onely 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 unsatisfy∣ing 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, Brow∣nists, &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 com∣passe of a Magistrates calling. Tit. 2.10. 1 Tim. 1 21, we finde a Here∣tick after the first or second admonition rejected, or almost excommuni∣cated, 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 a∣gainst their consciences? And if they do not, to be ruined they and their

guiltlesse children in their estates.* 1.5 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 con∣science; and a Law made for repealing the lawes already made for com∣pulsion.

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 onely 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 diffe∣rence of such mens judgements, is out of conscience, not out of stubborn∣nesse, 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 com∣municate 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 en∣joy 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 Mini∣sters 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 communi∣cate 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 silen∣ced 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 be∣ing 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 Re∣ligion, though it hath forced the outward man.

Obj••ction.

Though men be forced to embrace a religion against their wils, yet af∣ter 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 Po∣pish 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 free∣dome 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 compul∣sory 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,* 1.6 that the land should be too straite for them, verse. 20. hence the people of Is∣rael fall to wonder, that their number should so multiplie, vers. 21. en∣quires 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 onely them∣selves, 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,* 1.7 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 deli∣vered, &c.

2 Suppose it were a prophesie of Kings and Queenes under the Gos∣pell, yet may Kings and Queenes be nursing Fathers and nursing Mothers, by countenancing and contributing towards religion, and the mainte∣nance and professours thereof, by improving all their credit and state to∣wards 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 nourish∣ing 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 onely with doubting consciences which is damnable, Rom 14.23. Hee that doubt∣eth 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 nur∣sing Fathers, to the Parochiall ministers, by increasing of their main∣tenance, but whether they Will bee stepfathers hereby, to tender con∣sciences, 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 consci∣ence, then Nero, and the Magistrates that then lived, might have com∣pelled 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 Magi∣strate herein. When they said, wee ought to obey God rather then men.

Frivoulous is that distinction, which is made betwixt Magistrate, Chri∣stian, and not Christian.

For 1. What power any Magistrate receives from God, as a Magi∣strate, 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 for∣nication with this whose bewaile her, and lament her, when they see the smoak of her burning, Saying, verse 10. Alas, alas; That great city Baby∣lon, 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 Simi∣litudes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore they have power to compell the consciences of persons to an Vniformity, to doe things with doubt∣ing consciences, yea against their consciences, how doth this fol∣low.

4 The adequate object of the power of the ten Horns, whether Kings or States, is onely the whore of Babylon, whom they burne with fire, not ex∣tending it self further then to her, how then can it reach al Idolaters, much lesse, persons that are not Idolaters, who at most are deemed onely Schis∣maticall 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 tem∣porall sword of these Kings, or states, might justly punish her; as her per∣secution and murder of the Martyrs of Jesus, and being drunken with her blood, Apoc. 17.6. cap. 18.24. In her was found the blood of Prophets, and of Saints, and of all that were slaine upon the earth: Therefore Kings and States migh justly punish her, for breaking their civill lawes, yet doth it not follow, that those that have not broken such civill lawes, should bee her Example.

6 There is no demonstration can be made that this compulsion of the whore, by eating her flesh, and burning her with fire was done by penall Lawes, but onely by force of armes, as apeares probably, Chap. 18.6, 7, 8.

The people of God in Rome, vers. 4 6. conjoyning with the Protestant armie without, therfore no inference of compulsion for conscience by pe∣nall 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 consci∣ence 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: there∣fore 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 there∣fore 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 in∣spired 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 obli∣gatorie, at any time, in foro conscientia, much lesse to us.

6 Compulsion of persons different in judgement to any uniforme pra∣ctise is not the law of God, for the contrary appeares, Rom. 14.3, 4, 5.6 13. 1 Cor. 8.11, 12. Therefore no man for want of this uniforme practise can be punished by banishment, death, &c.

7 This Decree of A••••axerx••s was not morral••, but onely Iudiciall, re∣specting 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 ty∣ranny that ever was in the Christian world, not over our estates onely, 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 com∣pell 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies, to necessitate, which was not any violent com∣pulsion, but onely to shew them the need and necessity there was of the

Gentiles, parts to come in being they were blinde and lame, that is, void of true knowledge of God, and not able to move towards grace or hea∣ven, 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 Ma∣gistrates, 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 dispensa∣tions, 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 com∣pulsion.

Objection.

Dan. 6.26. Darius makes a decree that in every dominion of his king∣dome, men feare and tremble before the God of Daniel, therfore compul∣sion in religion is lawfull.

Answer.

This Decree onely reaches to the acknowledgement of the true God, which onely cuts off those that deny him, as Mahumitanes, Idola∣ters, &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 con∣trary 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 ren∣der us odious, comparing many tender consciences, who cannot comply with publike practises with the Anabaptists of Germany; as if we main∣tained 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 in∣quisition 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 irrecon∣cileable enemies to Poperie, Prelacy, tyranny, as any others. Its obser∣ved that the French Kings are wont to place more confidence in the Pro∣testants 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?

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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 com∣mon 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 onely 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 par∣ty. 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 irratio∣nall and undigested principles.

5 Be much in prayer and fasting, that God would turne the Magi∣strates 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 up∣on 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 a∣mong Mahumitans and Infidels: It is a matter (if possible) to be bewai∣led with teares of bloud, that no Nation or people in the world, so per∣secute 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 compul∣sion 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.

Notes

• * 1.1

  S•••• M. S. Ans. to A. S p. 24. Bloody Tenent of pers••. for cons. p 6
• * 1.2

  M S. p. 6
• * 1.3

  See th••s Q fully discust by M. S. a∣gainst A. S. p 52, 53, 5••, 55.
• * 1.4

  See Mr. Good∣wins Ser¦mon on Acts 5.38 39.
• * 1.5

  Rom 14.••.22.
• * 1.6

  The Lord tels them of the two causes hereof. •• efficient vers 22.
• * 1.7

  2 Instru∣mentall v 2••.