IT is a Principle very incident to the natural deſire of men, That whatſoever judgement they are of in things of Religion, to wiſh that all were of the ſame minde with themſelves; which Principle is in it ſelf commendable, provided that the means by which the ſame is to be brought about be ſuch, as the Word of God warrants and directs, and not ſuch as the frowardneſs and impatience of the dark minde of man ſuggeſts, that is, that the way uſed to bring this to paſs, be by informing of the underſtanding, and ſo perſwading the will, and not by compulſion, impoſition and coertion, which is a practice fitter to be applyed to irrational creatures than to men, who have ingenuity and reaſon, and are able to diſtinguiſh between Liberty and Conſtraint, Freedom and Bondage. What2 the indirect Practices in all Ages have bin under this pretence, and to accompliſh this end, the Papal, Prelatical and Presbyterial Churches are clear examples; witneſs the Bloody Wars that have been raiſed by the firſt of theſe three, the Maſſacres, the Perſecuting of Chriſtians with Fire and Fagot, the Aſſaſsinations of Kings and other perſons, the Cruelties exerciſed upon the poor Indians in America and ſuch like; all which are the Sins of that Romiſh Synagogue, foretold and forejudged by the Spirit of God, to have Blood to drink in revenge of the ſame. As for the two latter, though their Principle hath bin the very ſame, yet by the Providence of God, and his reſtraint of their wrath, they have not come to the ſame height of Execution; yet how natural it hath been to them to Coerce, to Impoſe, to Impriſon, to Baniſh, to deny men their Natural and Civil Rights, for the exerciſe of ſuch a Worſhip as their Light and Conſciences3 lead them unto, is alſo moſt manifeſt. The Biſhops in queen Marys time, many of them groaning under Roman perſecution, waited to be delivered from it, and the Lord vouchſafed them this Mercy; which when they had obtained, they could not afford to the Non conformiſts and other Miniſters, although Presbyters with themſelves, and diſſenting onely in a few Ceremonies, neither ſignificant nor of uſe, but they refuſing to conform were expelled their Livings, many of them driven to live amongſt the Heathens, & to ſeek for bread in other places, rather then be indulged (though of the ſame Faith with them.) The Presbyterian and Non-conformiſt Miniſters laboring under this, though a leſſer degree of Perſecution then that of Rome, (yet ariſing from the ſame Root) were in due time delivered from this yoke of Bondage; which Mercy they were no ſooner arrived at, but having, as they thought by the Magiſtrates power (not4 onely pulled down, but ſhut the door againſt that Hierarchy from returning any more into this Nation) they alſo, before they had reigned many moneths (after the Example of their Brethren in Scotland) ſet themſelves to the ſame courſe and practice, ingaging the Civil Magiſtrate to impoſe upon the Conſciences of many Godly men of the ſame Faith alſo with themſelves in all the great Foundations of Faith, perfecuting them with bitter reproaches and imputations of odious Names, not being willing they ſhould live in the Nation, nor enjoy their publique Worſhip, not liberty to exerciſe the ſame privately according to their conſciences, but that they ſhould be compelled to come to the place of the publique Worſhip in their ſeveral Pariſhes, as the ſame was ſtated by the Civil Magiſtrate, and framed by their General Aſſembly; ſo that they who a few moneths before grievouſly complained of perſecution under the Prelacy,5 immediately practiced the ſame things with more ſharpneſs and bitterneſs then their Predeceſſors did, breaking that royal Rule, Doing that to others, that they would not ſhould have been done to themſelves; And how active they were during the ſhort time of the Power being in their hands, in putting on the Civil Magiſtrate to make Chains and Fetters to hamper diſſenting Chriſtians, and deprive them of their Civil and Spiritual Liberties, is very freſh in the knowledge and memory of all; and how near this Nation was to be ſubjected in all its honor to Scotland, without ſtriking one ſtroke for it, through the Power and Influence theſe men had upon the Parliament, the City of London, the then Armies, and the united Power the then Armies, and the united Power the then Commiſsioners of Scotland had with the perſons and places aforeſaid; and all this in obſervance to, and compliance with the Elder Brother of Scotland, who had chalked out the6 way, and laid down the Patern to which an Engliſh Presbytery might conform, is alſo as generally and well known: it were to be wiſhed, that the other Forms now remaining amongſt us, would throughly ſearch and try their hearts, whether they would not do in like maner if they were in the ſaddle; I think there hath been ground enough given, yea too much (without breach of charity) to judge (at leaſt of ſome of them) that they would; what means elſe the contempt of that liberty the Lord hath given to all Proteſtant Sects now amongſt us? which indeed is ſo great, that no man can ſay a Chriſtian is in danger of ſuffering in the leaſt for that which is truly matter of Opinion and Conſcience, when Liberty to worſhip after the ſeveral Forms mens Conſciences lead them to, is a free as to go to the Market; What do men mean by the word Antichriſtian, ſo liberally beſtowed, and ſo frequently imputed to all, ſave to perſons of7 their own judgement? Are not theſe men too like the Iſraelites eating of quails, whileſt the meat came out of their noſtrils? Are not theſe Arguments and Evidences of Pride and Wantonneſs, and tokens before-hand what men would do if it were in their power? Is it not enough for all Forms of Proteſtant Profeſsion, and for thoſe that are true and real Chriſtians, that they may ſerve God in holineſs and righteouſneſs without fear? Were it not moſt noble for every Sect to ſwallow up all contention in this, of ſtriving who ſhould moſt grace their Chriſtian Profeſsion and their Form, by out-doing others in a holy, blameleſs, peaceable walking, void of cenſuring, judging, rayling, contriving Diſturbances (all which are the fruits of the fleſh, and are of the devil) and bringing forth the fruits of righteouſneſs which are ſown in peace of them that make peace? ſurely it were: if this were ſo, how would then the Goſpel in the ſeveral8 Forms of it, where Chriſt hath his Lambs and his Sheep, which he will and doth look after, flouriſh? and in ſtead of being a Burthen, and too juſtly an Offence to the World, (through the wrathful and unpeaceable ſpirit of too many of the Profeſſors thereof) be deſireable, and (as it deſerves in it ſelf) become the glory of all Nations; which although we look for and hope, and know in due time will be ſo, when the more abundant pouring forth of the Spirit ſhall be, yet we alſo know when that time does come, the effect of it will be a glorious union of the People of God, made to be of one ſpirit, by that Spirit that teacheth to hold forth the Chriſtian Profeſsion before all, in Faith and Love. To this end, and as a help thereunto, and as ſome reproof to our moſt ſhameful and moſt unchriſtian carriage in theſe Lands, is this Preamble written to a Paper herewith printed; which was Counſel long ago given in thoſe dawnings9 of Light, to King James the 5th of Scotland, by a perſon who was of his Council, at ſuch time as the Proteſtants were mightily increaſed by the Lord in Scotland, and it being under conſideration what was to be done with them, this wholeſom counſel was given; which the King refuſing, immediately by the Prelates and his Popiſh Council, was perſwaded to raiſe a Bloody Inquiſition, and put the ſame in execution, after which he never proſpered; but receiving that moſt miraculous Defeat of his Forces in his Invaſion of England at Sallaway-Moſs, wherein they threw down their arms, and were voluntarily taken, every Engliſh Soldier gaining three or four priſoners (as the Hiſtorian recordeth) the News whereof no ſooner came to the Kings ears, but that he went home, and after long watchings, continual cares and paſsions, abſtinence from food and recreation, had ſo extenuated his Body, that pierced with10 grief, anguiſh, impatience and deſpair, he remained fixed to his Bed, and refuſing to give acceſs to his Nobility and Domeſtique Servants, he ſo miſerably dyed.
That moſt excellent Speech (worthy to be written with the claw of an Adamant) taken out of the Scotiſh Hiſtory, Entituled, The Hiſtory of SCOTLAND, from the Year 1423. until the Year 1542. By William Drummond of Hauthorden, page 210. is as followeth:
11Amongſt the many bleſsings your Subjects enjoy under this your Government, this is not the leaſt, that for the weal of your Majeſty, and the publique good of the Kingdom, the meaneſt of your Subjects may freely open his mind, and declare his opinion unto you his Soveraign.
And if ever there was a time, in which grave, good and ſound counſel ſhould be delivered to your Majeſty, it is this, and the difficulties of the Common-Wealth do now require it. Nor ever, in matters of Advice and Conſultation, can we imbrace and follow what is moſt reaſonable, and what, according to Laws, Juſtice, and Equity, ſhould be, but what neceſsity driveth us unto, and what is moſt convenient for the preſent time to be, and what we may well and fairly accompliſh and bring to paſs.
The Eſtate of your Kingdome is troubled w•ih diverſity of opinions concerning Religion; It is to be wiſhed, that the one onely true Religion were in the hearts of all your Subjects, (ſince diverſity of opinions of Religion, and Hereſies, are the very puniſhment of God Almighty upon men, for their horrible Vices and roaring ſins. And when men forſake his fear and true obedience, God abandoneth them to their own opinions and fantaſies in Religion; out if which ariſe, Partialities, Factions, Diviſions, Strife, Inteſtine Diſcords, which burſt forth into Civil War, and in ſhort time bring Kingdomes and Common-wealths to their laſt periods) But matters ariſing to ſuch a beight and diſorder, as by all appearance, they12 are like to advance in this Kingdome, the number of the Sectaries daily increaſing, without diſſembling my thoughts to your Majeſtie, the preſervation of the People being the Supreme and Principal Law which God Almighty hath enjoined to all Princes,
I hold it more expedient to give place to the exerciſe of both Religions, than under pretence and ſhadow of them to ſuffer the Common Peace of your Subjects to be torn in pieces. What can wiſdome (Sir) adviſe you to do with theſe Separatiſts? Either they muſt be tolerated for a time, or they muſt altogether be removed, and that by Death or Baniſhment.
So ſoon as a Prince beginneth to Spoyl, Baniſh, Kill, Burn his People, for matters abſtract from ſenſe, and altogether ſpiritual, he becommeth, as it were, a plague unto them.
It is an Errour of State in a Prince, for an opinion of Piety, to condemn to Death the Adherers to new Doctrine: For, the conſtancy and patience of thoſe who voluntarily ſuffer all temporal Miſeries, and Death it ſelf, for matters of Faith, ſtir up and invite numbers, who at firſt, and before they had ſuffered, were ignorant of their Faith and Doctrine, not onely to favour their Cauſe, but to imbrace their opinions, Pitty and Commiſeration opening the gates. Thus their Belief ſpreadeth it ſelf abroad, and their number dayly encreaſeth.
It is no leſs Errour of State to baniſh them. 13Baniſhed men are ſo many Enemies abroad, ready upon all occaſions to invade their Native Countrey, to trouble the Peace and Tranquillity of your Kingdome.
To take Arms againſt Sectaries and Separatiſts will be a great Enterprize, a matter hard, and of many dangers; Religion cannot be preached by arms; the firſt Chriſtians deteſted that form of proceedings; Force and Compulſion may bring forth Hypocrites, not true Chriſtians. If there be any Hereſie amongſt your People, this wound is in the Soul; our Souls being ſpiritual Subſtances, upon which fire and Iron cannot work, They muſt be overcome by ſpiritual Arms; Love the men, and pitty their Errours.
Who can lay upon a man a neceſsity to believe that which he will not believe, or what he will believe, or doth believe, not to believe? No Prince hath ſuch powwer over the Souls and thoughts of men, as he hath over their bodies. Now to ruine and extirpate all thoſe Sectaries, what will it prove elſe than to cut off one of your arms, to the great prejudice of your Kingdom, and weakning of the State, they daily increaſing in number, and no man being ſo miſerable and mean but he is a member of the State?
The more eaſie manner, and nobler way, were to tolerate both Religions, and grant a Place to two Churches in the Kingdom, till it ſhall pleaſe Almighty God to return the minds of your Subjects, and turn them all of one will and opinion. Be content to keep that which ye may, Sir, ſince ye cannot that which ye would.
It is a falſe and erroneus opinion, That a Kingdom14 cannot ſubſiſt, which tolerateth two Religions. Diverſity of Religion ſhutteth not up Society, nor barreth civil converſation among men; a little time will make perſons of different Religions contract ſuch acquaintance, cuſtom, familiarity together, that they will be intermixt in one City, Family, yea, Mariage Bed, State and Religion, having nothing common.
Why (I pray) may not two Religions be ſuffered in a State (till by ſome ſweet and eaſie means they may be reduced to a right Government) ſince in the Church (which ſhould be union it ſelf, and of which the Roman Church much vaunteth) almoſt infinite Sects, and kinds of Moncks are ſuffered, differing in their Laws, Rules of Government, faſhions of living, dyet, apparel, maintenance, and opinions of perfection, and who ſequeſter themſelves from our publick union? The Roman Empire had its extenſion, not by ſimilitude and likeneſs of Religion. Different Religions, providing they enterprize nor practiſe nothing againſt the Politick Laws of the Kingdom, may be tolerated in a State.
The Murthers, Maſſacres, Battels which ariſe and are be like daily to increaſe amongſt Chriſtians, all which are undertaken for Religion, are a thouſand times more execrable, and be more open, plain, flat impiety, than this Liberty of diverſity of Religions, with a quiet peace, can be unjuſt.
Foraſmuch as the greateſt part of thoſe who fleſh themſelves in blood and ſlaughter, and overturn by arms the peace of their neighbours (whom they ſhould love as themſelves) ſpoiling and ravaging like famiſhed15 Lions, ſacrifice their Souls to the infernal powers, without further hopes or means of their ever recovering and coming back, when thoſe others are in ſome way of repentance.
In ſeeking Liberty of Religion, theſe men ſeek not to believe any thing that may come in their Brains; but to uſe Religion according to the firſt Chriſtian Inſtitutions, ſerving God, and obeying the Laws under which they were born.
That Maxim ſo often repeated amongſt the Church-Men at Rome, That the Chaſe and following of Hereticks is more neceſſary than that of Infidels, is well applyed for the enlarging and increaſing the Dominions, soveraignity and Power of the Pope, but not for the amplifying and extending of the Chriſtian Religion, and the weal and benefit of the Chriſtian Common-wealth.
Kingdoms and Soveraignities ſhould not be governed by the Laws and Intereſts of Prieſts and Church-Men, but according to the exigency, need, and as the Caſe requireth, of the Publick weal, which often is neceſſitated to paſs and tolerate ſome defects and faults. It is the duty of all Chriſtian Princes to endeavour, and take pains, that their Subjects imbrace the true faith, as that ſemblably and in even parts they obſerve all Gods Commandments, and not more one Commandment than another.
Notwithſtanding, when a Vice cannot be extirpate and taken away, without the ruine of the State, it would appear to humane Judgments, that it ſhould be ſuffered. Neither is there a greater obligation, bond, neceſsity16 of Law, to puniſh Hereticks more than Fornicators, which yet for the peace and tranquillity of the State are tolerated and paſt over. Neither can a greater inconvenience and harm follow, if we ſhould ſuffer men to live in our Commonwealth, who believe not, nor imbrace not all our Opinions. In an Eſtate many things are for the time tolerated, becauſe they cannot, without the total ruin of the State, be ſuddenly amended and reformed.
Theſe men are of that ſame nature and condition of which we are; they worſhip, as we do, one God; they believe thoſe very ſame holy Records; we both aim at Salvation; We both fear to offend God; we both ſet before us our happineſs: The difference between them and us hangeth upon this one point, that they, having found abuſes in our Church, require a Reformation. Now ſhall it be ſaid, for that we run divers waies to one end, underſtand not rightly others Language, we ſhall purſue others with Fire and Sword, and extirpate others from the Face of the Earth? God is not in the bitter diviſion and alienation of affections, nor the raging flames of ſedition, nor in the tempeſts of the turbulent whirlwinds of contradictions and diſputations, but in the calm and gentle breathings of peace and concord. If any wander out of the High-way, we bring him to it again; If any be in darkneſs, we ſhew him light, and kill him not. In Muſical Inſtruments, if a ſtring jar and be out of tune, we do not frettingly break it, but leaſurely veer it about to a Concord: and ſhall we be ſo churliſh, cruel, uncharitable, ſo wedded to our own Superſtitious opinions, that we will barbarouſly17 baniſh, kill, burn, thoſe whom by Love and Sweetneſs we might readily win and recall again?
Let us win and merit of theſe men by reaſon, let them be cited to a free Council; it may be they ſhall not be proved Hereticks, neither that they maintain opinions condemned by the antient Councils, let their Religion be compared and paralell'd with the Religion of the firſt age of the Church.
Shall we hold this People worſe than the Jews, which yet have their Synagogues at Rome it ſelf? let them receive inſtructions from a free and lawful Council, and forſake their errors when they ſhall be clearly and fairly demonſtrated unto them. Hereſie is an errour in the fundamental grounds of Religion, Schiſm intendeth a reſolution in ſeparation: Let a good Council be convocated, and ſee if they be ready or not to reunite themſelves to us.
That which they believe is not evil, but to ſome it will appear they believe not enough, and that there is in them rather a defect of good, than any habit of evil. Other points when they ſhall be conſidered ſhall be found to conſiſt in external Ceremonies of the Church, rather than in ſubſtance of doctrine, or what is eſſential to Chriſtianity. Theſe men ſhould be judged before condemned, and they ſhould be heard before they be judged, which being holily and uprightly done, we ſhall find it is not our Religions, but our private intereſts and paſsions, which trouble us and our State.