FOr Christ commanded, that the Tares and Wheat should be let alone in the World, and not [Page 6]pluckt up until the Harvest, which is the End of the World. Matth. 13.30, 38, &c.

Christ also commandeth, that they that are blind should be let alone referring their punishment unto the falling into the Ditch, Matth. 15.14.

Again, he reproved his Disciples, who would have had Fire come down from Heaven, and devour those Samaritans, who would not re­ceive him, in these Words, Ye know not of what Spirit ye are; the Son of man is not come to destroy mens Lives, but to save them, Luke 9.54, 55.

Paul the Apostle taught, that the Servant of the Lord must not strive, but must be gentle towards all men, suffering the evil men, in­structing them with meekness that are contrary-minded, proving if God at any time will give them Re­pentance, that they may acknow­ledge the Truth, and come to a­mendment [Page 7]out of the Snare of the Devil. 2 Tim. 2.24, 25, 26.

According to these blessed Com­mandments the Prophets foretold, that when the Law of Moses (con­cerning Worship) should cease, and Christs Kingdom be esta­blished,Esa. 2.4. Mica. 4.3, 4. Esa. 11.9. they should break their Swords into Plough­shares and their Spears in­to Pruning-hooks. Then shall none hurt or destroy in all the Mountains of my holi­ness: And when he came, the same he taught and practised as before, so did his Disciples after him, for the Weapons of his Warfare are nor carnal, saith the Apostle, 2 Cor. 10.4.

But he chargeth straitly (that his Disciples should be so far from persecuting those that would not be of their Religion) that when they were persecuted, they should pray; when they were Cursed, they should Bless, &c. (Matth. 5. [Page 8]And the reason seems to be, be­cause they who now are Tares, may hereafter become Wheat; they who are now Blind, may hereafter see; they that now resist, him, may hereafter receive him; they that are now in the Devils snare, in adversness to the Truth, may here­after come to Repentance; they that are now Blasphemers and Per­secutors, (as Paul was) may in time become faithful as he; they that are now Idolatrous, as the Corinthians once were, 1 Cor. 6.9. may here­after become true Worshippers as they; they that are now no people of God, nor under Mercy (as the Saints sometimes were, 1 Pet. 2.20.) may hereafter become the Peo­ple of God, and obtain Mercy as they.

Some come not till the eleventh hour: (Matthew 20.6.) If those that come not till the last hour should be destroyed, because they [Page 9]come not at the first, then should they never come but be preven­ted.

FIrst, Consider the speech of King James to the Parliament 1609. he saith, ‘It is [...] R [...]le in Divinity, that God never serves to plant his Church by Violence and Bloodshed; and that it was usually the Condition of Chri­stians to be persecuted, but not to persecute.’

Again, he saith page four, speak­ing of the Papists; ‘I gave good proof, that I intended no Perse­cution against them for Consci­ence Cause.’

And in the same Kings Expositi­on of the Revelation the twentieth, printed 1588, he writes thus; ‘Compassing of the Saints, and beseig­ing of the beloved City, declareth unto us a certain Note of a false Church to be Persecution; for they come to seek the Faithful; the Faithful are them, that are sought; the Wicked are the Be­siegers, the Faithful are the Be­sieged.’

And the King of Bohemia hath thus written, ‘And notwithstand­ing the success of the later Times (wherein Sundry Opinions have been hatched about the subject of Religion) may make one clearly discern with his Eye, and as it were to touch with his Finger, that [Page 11]according to the Truth of the Scripture, and a Maxime hereto­fore maintained by the antient Doctors of the Church, that mens Consciences ought in no sort to be violated, urged, or constrain­ed; and whensoever men have attempted any thing, by this vio­lent course, whether openly, or by secret means, the issue hath been Pernitious, and the cause of great and wonderful Innovations in the Principalest and Mightiest Kingdoms and Countries of all Christendom.’

And further he saith: ‘So that once more we do profess, before God, and the whole World, that from this time forward we are firmly resolved, not to persecute or molest, or suffer to be persecuted or molested, any person whoso­ever, for matter of Religion, no not those who profess themselves to be of the Romish Church, nei­ther [Page 12]to trouble nor disturb them in the Exercise of their Religion, so they live conformable to the Laws of the States, &c.’

HIlary against Auxentius, saith thus, The Christian Church doth not persecute, but is persecu­ted. And Lamentable it is to see the folly of these Times, and the foolish Opinion of this World, in that men think by humane Aid to help God, and with Worldly Pomp and Power to undertake to defend the Christian Church: I [Page 13]ask the Bishops, what help used the Apostles, in the publishing the Gos­pel? with the Aid of what power did they Preach Christ, and con­verted the Heathen from their Ido­latry to God? When they were in Prisons, and lay in Chaines, did they praise and give thanks to God for any dignities or favours receiv­ed from the Court, or do you think that Paul went about with regal Mandates, or kingly Authority, to gather and establish the Church of Christ? Sought he Protection from Nero Vespatian?

The Apostles wrought with their hands for their own Mainte­nance, travelling by Land and Wa­ter, from Town to City; to preach Christ; yea, the more they were forbidden, the more they taught and preached Christ; but now, alas, humane help must assist and protect the Faith, and give the same Countenance too, and by vain [Page 14]and worldly Honours do men seek to defend the Church of Christ, as if he by his Power were unable to perform it,

The Church formerly by endu­ring Misery and Imprisonment was known to be a true Church: The pretended Church now do terrifie others by Imprisonment, Banish­ment and Misery, and boasteth that she is highly esteemed of the World, when as the true Church cannot but be hated of the same.

Tertul ad scapulam ‘It agreeth both with human Reason and na­tural Equity, that every man wor­ship God uncompelled; neither beseemeth it any Religion, to com­pel another to be of their Religion, which willingly and freely should be imbraced, and not by constraint; forasmuch as the Offerings were required of those that freely and of good will offered, and not from the contrary.’

Jerom in Proaem lib. 4. in Jeremi­am, ‘Heresie must be cut off with the Sword of the Spirit, let us strike through with the Arrows of the Spirit all Sons and Disci­ples of mis-led Hereticks, that is, with Testimonies of Scrip­tures; the slaughter of Hereticks is by the Word of God.’

Brentius upon the first of the Co­rinthians, chap. 3. ‘No man hath power to make, or give Laws to Christians, whereby to bind their Consciences; for willingly, freely and uncompelled, with a ready de­sire, and cheerful mind, must those that come, run unto Christ.’

Luther in his Books of the Civil Magistrate, saith, ‘The Laws of the Civil Magistrates Government extends no further then over the Body or Goods, and to that which is external, for over the Soul God will not suffer any man to rule, only he himself will Rule there, [Page 16]wherefore whosoever doth under­take to give Laws unto the Souls and Consciences of men; he usurpeth that Government him­self, which appertaineth unto God, &c.’

‘Therefore upon 1 Kings 5. In the building of the Temple, there was no sound of Iron heard, to signifie, that Christ will have in his Church a free and a willing People, [...] compelled and con­strained by Laws and Statutes.’

Again his [...]h upon Luke 22. ‘It is not the true Catholick Church, which is defended by the secular Arm, or humane Power, but the false and feigned Church, which although it carries the name of a Church, yet it denies the power thereof.’

And upon Psal. 17. he saith, ‘For the true Church of Christ, know­eth not Brachium saeculare, which [Page 17]the Bishops now adayes chiefly use.’

Again, in Postil Dom. 1 post Epipham, he saith, ‘Let not Chri­stians be commanded, but exhor­ted; for he that willingly will not do that whereunto he is friendly exhorted, he is no Christian; wherefore they that do compel those that are not willing, shew thereby that they are not Christian Preachers, but worldly Beadles.’

Again upon 1 Peter 3. He saith ‘If the Civil Magistrate shall com­mand me to believe thus and thus, I should answer him after this manner; look you to your civil or worldly Goverment, your Power extends not so far as to command any thing in Gods Kingdom; therefore herein I may not hear you; for if you cannot bear it, that any should usurp Au­thority, where you have to com­mand; how do you think that [Page 18]God should suffer you to thrust him from his Seat, and to seat your self therein.’

ABraham abode among the Ca­nanites a long time, yet con­trary to them in Religion, Gen. 13.7. and 16.13.

Again, he Sojourned in Gerar and King Abimelech give him leave to [Page 19]abide in his Land, Gen. 20.21, 23, 24.

Isaac, also dwelt in the same Land, yet contrary in Religion, Gen. 26.

Jacob lived Twenty years in one house with his unckle Laban, yet differed in Religion, Gen. 31.

The People of Israel were about Three hundred and thirty years in that infamous Land of Egypt, and afterwards seventy years in Baby­lon, all which time they differed in Religion from the State, Exod 12. and 2 Chron. 36.

Come to [...] time of Christ, when Israel was under the Romans, where lived divers Sects of Religi­on, as Herodians, Scribes and Phari­sees, Saduces and Libertines, Thude­ans and Samaritans, besides the common Religion of the Jews, Christ and his Apostles, all which differed from the common Religi­on of the State, which was like [Page 20]the worship of Diana, which almost the whole World then worshipped Acts 19.20.

All these lived under the Gover­ment of Caesar, being no thing hurtful to the Common-wealth,) giving unto Caesar that which was his, and for their Religion and Consciences towards God, he left them to themselves, as having no dominion over their Souls and Consciences; and when the Ene­mies of Truth raised up any Tu­mults, the wisdom of the Magi­strate most wisely appeased them, Acts 18.14. and 19.35.

‘ACcusare se nemo tenetur, saith Vasquius, nisi coram deo: se­cundum illud Chrisostom non tibi dico ut te prodasNo man is bound to ac­cuse himself but before God, ac­cording to that of Chrisostome, I do not say that thou shouldst betray thy self.’ Val (que) Coniro illustres P. 124. num. 27.

‘Quis sibi utrumque audeat assu­mere ut unquam sit ipse & accusator [Page 22]& Judex? Who dares assume to himself to be both an Accuser and a Judge, saith Austin?’

That famous Lawyer Cooke saith, ‘Juramentum in propria est inventio Diaboli ad detrudendum animas miserorum in infernum. The Oath Ex officio, saith he, is an invention of the Devil, to cast the Souls of miserable people in­to Hell.’ Aug. hom. 50.

‘Let the Judges, saith Tindall, judge and condemn the Tres­passes under lawful Witnesses, and not break up into the Consciences of men after the Example of Anti­christs Disciples, and compel them either to forswear themselves, or to testifie against themselves, which abomination saith he, our Prelates learned of Caiphas, Matth. 26. saying to Christ, I adjure, or charge thee in the name of the Living God that thou tell us whether thou be Christ the Son of the Living [Page 23]God. see, Tindals Obed. of Christ page 22. Collos. 2.’

IN his Epistle Dedicatory are these words: viz. ‘As con­trary as Cruelty is to Mercy, as [Page 24]Tyranny to Charity; so is War and Bloodshed to the Meekness and Gentleness of Christian Religion.’

And further speaks, to dispute men into Mercies, Compliances and Tolerations mutual; and fur­ther adds.

‘Esebeus in his second Book of the life of Constantine, reports these words of the Emperor, Pa­rem cum fidelibus ij qui errant pacis, & quietis fruitionem gaudentes ac­cipiant: ipsa si quidem communicati­onis & societatis restitutio ad rectam etiam veritatis viam perducere po­test; nemo cuiquam molestis sit, quis­que quod animo destinat hoc etiam faciat; Let them which err with joy receive the like fruition of Peace and quietness with the Faithful, sith the [Page 35]restoring of communication, and so­ciety may bring them into the right Way of Truth: Let none give mole­station to any; let every one do as he determines in his mind.’

And indeed there is great rea­son for Princes to give Toleration to disagreeing persons, whose O­pinions cannot by fair means be altered; for if the persons be con­fident, they will serve God accor­ding to their perswasions; and if they be publickly prohibited, they will privately convene, and then all those inconveniences and mis­chiefs, which are Arguments a­gainst the permission of Conventi­cles, are Arguments for the pub­lick permissions of differing Reli­gions, &c. — they being re­strained, and made miserable, in­dears the discontented persons mutual, and makes more hear­ty and dangerous confederati­ons.

King James in his Letters to the States of the United-Provinces, da­ted March 6. 1613. thus wrot—‘Ita ut prohibeatis Ministros vestr [...]s ne eas disputationes in suggestum aut ad plebem ferant, ac districte impere­tis ut pacem colant se in vicem toler­ando in ista opinionum ac sententia-rum discrepantia—So that you may forbid your Ministers, that they bring not those Disputations into the Pulpit, or to the People, and strictly com­mand, that they embrace peace a­mong themselves, by Tolerating in that difference of Opinions, and Judg­ments.’

The like Counsel in the divisi­ons of Germany, at the first Refor­mation, was thought reasonable by the Emperor Ferdinand, and his excellent Son Maximilian; for they had observed, That Violence did exasperate was unblest, un­succesful, and unreasonable; and [Page 37]therefore they made Decrees of Toleration.

And the Duke of Savoy repent­ing of his War, undertaken for Religion against the Piedm [...]ntans, promised them Toleration; and was as good as his word — As much is done by the nobility of Polonia: so that the best Princes and the best Bishops gave Tolera­tion and Impunities (but it is known, that the first Persecution of disagreeing Persons was by the Arrians, by Circumcellians, and Donatists, and from them they of the Church took Example, &c.) And among the Greeks it became a publick and authorized practise, till the question of Images grew hot and high; for then the Wor­shippers of Images, having taken their example from the Empress Irene, who put her son's eyes out for making an Edict against Ima­ges, began to be as cruel, as they [Page 38]were deceived, especially, being encouraged by the Pope of Rome, who then blew the Coales to some purpose.

I may upon this occasion give account of this affair in the Church of Rome, it is remarkable that till the time of Justinian the Empe­ror, A. D. 525. the Catholicks and Novatians had Churches indiffer­ently permitted even in Rome it self, but the Bishops of Rome, whose interest was much concerned in it, spoke much against it, and labour­ed the eradication of the Novati­ans; and at last when they got power into their hands they ser­ved them accordingly; but it is observed by Socrates that when the first persecution was made a­gainst them at Rome by Pope In­nocent the first, at the same instant the Goths invaded Itally, and be­came Lords of all, it being just in God, &c.

And I have heard it observed as a blessing upon S. Austin (who was so merciful to erring Persons) as the greatest part of his life—to tolerate them, and never to in­dure that they should be given o­ver to the seculer power to be kil­led) that the very night the Van­dals set down before his City of Hippo, to besiege it, he died, and went to God; being taken from the miseries to come.

But in the Church of Rome, the Popes were the first Preachers of Force and Violence in matters of O­pinion, and that so zealously that Pope Vigilius suffer'd himself to be imprisoned, and handled roughly by the Emperor Justinian, rather then he would consent to the re­stitution and peace of certain disa­greeing persons, &c.

The first that preached that Doctrine was Dominick, the Foun­der of the Begging Order of Fri­ars: [Page 40]The Friars Preachers, in me­mory of which the Inquision is intrusted only to the Fryars of his order; and if there be any force in Dreams, or truth in Legends, &c. — This very thing might be signified by his mothers Dream, who the night before Dominick was born, dreamed she was brought to bed of a huge Dog, with a Fire-brand in his mouth; sure enough however his Disciples expound the Dream, it was a bet­ter sign that he should prove a Ra­bid furious incendiary then any thing else, what ever he might be in the other parts of this life; in this Doctrine he was not much better, as appears in his deport­ment towards the Abligences, a­gainst whom he so preached — Adeo quidem ut centum hereticorum millia ab octo millibus catholicorum fuse & interfecta fuisse probiantur, saith one of him, and of those who [Page 41]were taken, one hundred and eigh­ty were burned to death, because they w [...] [...] abjure their Do­ctrine; this was the first Exam­ple of putting erring Persons to death, that I sind in the Romish Church.

By this time I hope it will not be thought unreasonable to say, He that teaches mercy to erring Persons teaches indifferency in Re­ligion, unless so many Fathers, and so many Churches, and the best of Emperors, and all the World (till they were abused by Tyranny, Popery and faction) did teach indifferency: For;

I have shewn that Christianity doth not punish corporally, per­sons erring Spiritually, but indeed Popery doth.

The Donatists, and Circumceli­ans, and Arrians, and Itaciani, they of old did in the middle Ages: the Patrons of Images did, and the Pa­pists [Page 42]at this day do, and have done ever since they were taught it by their St Dominick.

Let all Errors be as much, and as zealously supprest as may be, but let it be done by such means as are proper instruments of their suppression, by Preaching and Dis­putation, by Charity and Sweet­ness, by Holiness of Life, Assiduity of Exhortation, by the Word of God, and Prayer.

For these wayes are most natu­ral, most prudent, most peaceable and effectual, only let not men be hasty, in calling every disliked O­pinion by the name of Heresie; and when they have resolved that they will call it so, let them use the erring person like a Brother, not beat him like a Dog, or con­vince him with a Gibbit, or vex him out of his understanding or perswasion.

Thus far Jer. Talyer; these Passages being truly collected out of his Epistle, where are many more to the same purpose; to which the Reader is referred for further satisfaction, if he desire it: And further in his Sixteenth Secti­on, for the lawlulness of Princes giving Toleration to several Reli­gions, he hath these Passages.

CHrisostomus said, ‘It is not the manner, of the Children of God to Persecute others to death about their Religion; but it hath been, and is their condition to be put to death themselves for the Testimony of the Truth. More­over, [Page 47](said he) the shedding of Blood about Religion, is an evi­dent token of Antichrist, Relig. Uris. pag. 192.’

Haywardus said,

Luther said, ‘That the Hypo­crites Church was to be known by its Manners, whose Image and Sign was Esau, yet she boasted of God, and would be accounted his Church, but lived wholly accor­ding to the World. Further (said he) the true Church is not de­fended by a [...]ly Arm [...] which wicked Bishops especially use, and cry unto.’ Thesau. pag. 622.

Colvin said, ‘That the Apostle gave to understand, that to exer­cise authority over ones Faith, was in no wise just, nor tolerable: [Page 49](yea, said he) It is Tyranny in the Church; for FAITH ought to be free from all Subjection of men.’

When several of the Priests in the low Countries requested of the Prince and States, that they would introduce Ordinances and Disci­pline, according to their Opinions; but the Prince, and the States, re­jected their requests, esteeming them prejudicial both to Religion and Pollicy; when they observed the diverse Opinions that were a­mong the People, concluding, It was the best way to perserve unity a­mong the People, to give Liberty to all, and to Compel none, Anno 1608. Edict. Fol. 27.

Areneus affirmed, ‘That all for­cing of Conscience, though it was but a forbiding of the Exercise, which is esteemed by one or ano­ther, to be necessary to Salvation, is in no wise right nor fitting: He [Page 50]also affirmed, That through diver­sities of Religions the Kingdom should not be brought into any di­sturbance.’

The Antient Reformed Prote­stants termed that forcing of Con­science, when they were constrain­ed to leave off the exercise of their Religion, saying, ‘Car nous privant de nostre Religion on nous tiendroit en une continuele mors corporelle & spirituelle’ that is) For to deprive us of our Religion, is to keep us in a perpetual corporal and spiritual death; adding thereunto, ‘How that they would rather be put to death then be bereaved of the ex­ercise of their Religion, &c. And also they testified, how that the Religion which was defended with Cruelty, was not grounded upon the Word of God.’

Lactantius said, ‘If you will with blood, with evil, and with tor­ments, defend the Worship, it shall [Page 51]not thereby be defended but pol­luted,Lib. 5. Chap. 20.’

Constantius the Emperor said, ‘That it was enough that he per­served the unity of the FAITH, that he might be excusable before the Judgment Seat of God; and that he would leave every one to his own understanding, accor­ding to the account he will give before the Judgment Seat of Christ: Hereto may we stir up People (said he) not compel them, beseech them to come into the uni­ty of the Christians; but to do VIOLENCE to them, we will not in no wise. Sabast. Frank. Cron. Fol. 127.’

Augustinus said, ‘Some disturbed the Peace of the Church, while they went about to root out the TARES before the time; and through this Error of Blindness (said he) are they themselves sepa­rated, [Page 52]so much the more from be­ing united unto Christ.’

Retnaldu [...] testified, ‘That he who with Imprisoning and Persecuting seeketh to spread the Gospel, and greaseth his Hands with Blood, shall much rather be looked upon for a wild Hunter, then a Preach­er, or a Defender of the Christian Religion.’

The State of Holland testified, ‘Dat waer vervolginghen Zijndatter daer al in rocre is, maer waer geen en sijdor verscheijden Religion dat dare alle saelren stilder sijn so o [...]lr in onse i den is [...]evon den: that is. Where there was Persecution, there was all in distraction, but where there was none (though there were se­veral Religions there all things were the quieter, as hath been evident in our dayes, said they, Vide Urede Handel Van. Col. Fol. 53.’

Calvin said, ‘That those that [Page 53]are set over us must be obeyed, if that the Command of God be not thereby disobeyed; but if they lead us from obedience to God, and presumptiously, strive against the Lord, then must they not be re­garded, said he, to the end that God with his Authority may re­tain the preheminence.’

A Book written in French, by N. M. Anno 1576. hath this Sentence in it.

Veritus said, ‘Seeing Christ is a LAMB, whom you profess to be your Head and Captain, then it behoveth you to be Sheep, and to use the same WEAPONS, which he made use of; for he will not be a Shepherd of Wolves, and wild Beasts, but only of SHEEP; wherefore if you lose the Nature of Sheep (said he) and be changed into Wolves, and wild Beasts, and use fleshly Weapons, then will you exclude your selves out of his Calling; and forsake his Banner, and then will he not be your Cap­tain.’

Stephanus King of Poland said, ‘It belongeth not to me to reform the Conscience, I have alwayes glad­ly given that over to God, which belongeth to him, and so shall I do now; and also for the future, [Page 55]I will suffer the WEEDS to grew untill the time of Harvest; for I know that the number of Believers are but small, therefore, said he, when some were proceed­ing in persecution, Ego sum Rex Populorum non Conscientiarum, that is, I am the King of the People, not of their Consciences: he also af­firmed, That Religion was not to be planted with FIRE and SWORD, Chron. Van. de Rel. Urijh. 2. deel.’

Tindal said, ‘The New Testa­ment of Christ suffered no Law of Compelling, but alone of Perswa­ding and Exhorting, Fox, Acts and Mon. page 1338.’

The Prince of Orange testified, Anno 1579.

‘It is not Christian, like but Tyrannical, said D. Philipson, to Banish and Persecute People a­bout FAITH and Religion, and they that so do are certainly of the Pharisaical Generation, who resisted the Holy Ghost.’

Erasmus said, ‘That though they take our Moneys and Goods, they cannot therefore hurt our Salvation; they afflict us much with Prisons, but they [Page 57]do not thereby separate us from God, In de Krijdges wrede, Fol. 63.’

Lucernus said, ‘He that Com­mandeth any thing, wherewith he bindeth the Conscience, this is an Antichrist, Inde Benuse disp. Fol. 71.’

It was Luther's Opinion, ‘That those that stirred up the Princes to persecute about Religion, they raised the Uproar, Thesaur. pag. 679.’

LIBERTY of CONSCI­ENCE ought to be allowed in the dayes of the Gospel, in the free Exercise of it to God-ward (without Compulsion) in all things relating to His Worship, for these REASONS following.

• 1. Because the General and Universal Royal-Law of Christ com­mands it, Matthew 7.12. All things whatsoever ye would that men should do to you, do yeven so to them: for [Page 59]this is the Law and Prophets— That which every man would have, and receive from another, he ought by Christ RULE to give and allow it to another. But every man is willing to have the LIBERTY of his OWN CONSCIENCE, therefore ought to ALLOW it to ano­ther.
• 2. Because no man can perswade the Conscience of another, either what God is, or how he should be worshipped, but by the Spirit, which God hath given to instruct man in the Ways of Truth.
• 3. Because, all Obedience or Service that is obtained by force, is for fear of Wrath, and not from Love, nor for Conscience sake; and therefore will but continue so long as that fear or force abides upon them.
• 4. Because, that by forcing, no man can make a Hypocrite to be [Page 60]a true Believer; but on the con­trary, many may be made Hypo­crites.
• 5. Because, that in all forced Impositions upon mens Conscien­ces, there is something of the wrath of man exercised, which works not the Righteousness of God, but ra­ther begets enmity in the heart one towards another.
• 6. Because, that by forcing any thing upon mens Consciences, as to matters of Faith and Worship, many are hardened in their hearts against the things imposed; when as otherwise, through Love and gentle Instructions their hearts might be perswaded to willing obe­dience.
• 7. Because, that Persecution for Conscience contradicteth Christs Charge, Matthew 13. who bids that the Tares (or false Worship­pers) be suffered to grow together [Page 61]in the Field (or World) till the Har­vest (or End of the World.)
• 8. Because, Force is contrary to the end for which it is pretended to be used (viz.) The preservati­on and safety of the Wheat, which End is not answered by Persecuti­on, because the Wheat is in danger to be plucked up thereby, as Christ saith.
• 9. Because to Force is inconsi­stant with the belief of the Jews Conversion (and other false Wor­shippers) which is prayed for by the publick Teachers, and cannot be attained, if Persecution for Consci­ence be prosecuted.
• 10. Because they that impose up­on mens Consciences, exercise Do­minion over mens Faith, which the Apostles denied, saying, They had not Dominion over any mans Faith.
• 11. Because, Imposition upon mens Consciences necessitates them [Page 62]to sin, in yielding a Conformity contrary to their own Faith; for whatsoever is not of a mans own Faith, is sin.
• 12. Because that Imposition and Force wrestles with flesh and blood, and carnal Weapons, which are contrary to the Apostles Doctrine, who said, Our Weapons are not Car­nal, but Spiritual, and Mighty through God; and we wrestle not with Flesh, and Blood.
• 13. Because, there is but One Judge, Law giver, and King in and over the Conscience, as the Saints have testified in the Scriptures of Truth; and whosoever would in­trude, so as to be Judge and Law­giver over the Conscience, in­trencheth upon the Perogative of Christ, Isa. 33.22. James 4.12.
• 14. Because, it is prophesied in Isa. 11. The woolf shall dwell with the Lamb, and the Leopard shlilllie down with the Kid, and there shall be no De­stroyer [Page 63]in all the Holy Meunltain: And therefore no Imposition upon mens Consciences.
• 15. Because, to impose upon mens Consciences for differences in Faith, is contrary to the Advice of the Apostle, who directs People to wait upon Got to be satisfied, and not to the Magistrates, or others to be forced; who saith, where un­to we have attained, let us walk; and wherein any man is otherwise minded, God shall reveal, even that unto him.
• 16. Because, to force mens Con­sciences, and to lay Yoaks upon them, is to make void the Blood­shed and Sufferings of Christ, who sits upon the Throne of the Con­science, and gives liberty there; and commands us to stand fast in that liberty, and not to be en­tangled though the Impositions of men, or Yoak of bondage, Gal. 5.6.
• [Page 64]17. Because, in all Nations the different Professions and Perswasi­ons of Religion, are either Friends or Enemies to the Governors; if Friends then obliged by that bond; if Enemies then Christ's Com­mand is to take place, who saith, Love your Enemies, which if obser­ved, Persecution for Conscience will be avoided.
• 18. Because Toleration of differ­ent Perswasions in Religion was al­lowed in the Jewish State, as not inconsistant with their Safety, and that in things contrary each to other, as the Sadduces, Phari­sees, Esaeans, Herodians, with o­thers.
• 19. Because, the true Religion cannot be preached up by force of ARMES, and the primitive Chri­stians detested that Form of Pro­ceedings.
• 20. Because, no man hath such power (by outward compulsion) [Page 65]over the Souls and Consciences of other men, as to lay a necessity on them to believe that which they do not believe, or not to believe what they do believe; true Faith being the Gift of God.
• 21. Because, If the Magistrate imposeth upon the Conscience, he must either do it as a Magistrate, or as a Christian. Not as a Ma­gistrate, for then Heathens (being Magistrates) have the same power to impose; and so, by Revolutions, and Conquests, may come to give Laws to Christians, and compel them to Idolatry. 2. Not as Christi­ans, for that contradicts Christ's say­ing, The Kings of the Gentiles exer­cise Lordship over them but it shall not be so among you for all ye are Brethren.
• 22. Because by the same Rule and Reason that the Magistrates of one Nation ought to impose upon, and persecute for Consci­ence, the Magistrates in all other [Page 66]Nations ought to do the same, and so the greatest part of Mankind may come to be destroyed, there being more that Dissent, than are at Unity in Matters of Faith and Religion.
• 23. Because the strength of Truth, and its Conquest over Fal­sity and Deceit is best discovered by letting both have their Liberty, from outward Compulsion; For no doubt, had outward Force been less used, the prevalency of Truth had been more manifest, and that wise Saying, truly expe­rienced in the World, viz. That which is of God will stand, and that which is not will come to nothing.
• 24. Because, the Disciples of Christ are rebuked by him for de­siring the Destruction of those that were contrary to him, and would not receive Him; which zeal is sharply reproved in his Saying, They knew not what Spirit they were of.
• [Page 67]25. Because, to impose upon mens Comciences, and to destroy their Persons for difference in Re­ligion. is contrary to the end of Christ's coming, who, saith. He came not to Destroy mens Lives but to save them.
• 26. Because, People of divers Religions in one Nation, it not to­lerated, must some of them be de­stroyed or removed, by banish­ment? If destroyed, the Constan­cy and Patience of the Sufferers for their Faith, moving Pity and Com­miseration, makes men more rea­dy to own, then to reject their Faith; and so rather mult plies, than lessens the number of its Professors; if banished, this renders the Banish­ed us so many Enemies abroad, rea­dy upon all occasions to disturb the Peace and Tranquillity of their own native Country. There is therefore in order to the outward welfare of all Nations, a kind of [Page 68]necessity for a Toleration in them of all Religions.
• 27. Because, to impose upon mens Consciences begets a hatred against the Imposers in those who are imposed upon, and forced there­by to violate their Consciences to­wards God, in matters of Worship.
• 28. Because, men are command­ed to be subject to the Powers that are, for Conscience sake, and there­fore such Powers ought not to per­secute men for Conscience sake, be­ing that is prescribed for the Rule of Obedience, the Scriptures saying, Be ye subject not only for Wrath, but for Conscience sake.

ANd we find asserted by King Charles the First, in his Book known by the Name of ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ, as followeth.

IN the Kings Letter from Bredah, that was sent to the House of Peers, and read in the House, May the first. 1660, and which Letter [Page 78]was ordered by the Lords in Parli­ament assembled, that it should be forthwith printed and published for the service of the House, and satisfaction of the Kingdoms; it is said in the Book of Collections of the Kings Speeches Page 8, and 9. ‘And becau [...]e p [...]ssion an [...] uncharita­bleness of the times have produced se­veral Opinions in Religion, by which men are engaged in Parties and Ani­mosities against each other; which when they shall hereafter unite in a freedom of Conversation, will be composed, or better understood. We do declare a liberty to tender Consciences, and that no man shall be disquieted or called in question for differences in Opinion in matters of Religion, which do not di­sturb the Feace of the Kingdom, and that we shall be ready to consent to such an Act of Parliament, as upon Ma­ture deliberation, shall be offered to us for the fud granting that Indulgence.’

And in the Kings Declaration, [Page 79]concerning Ecelesiastical Affairs, which was dated October the 25th, 1660. it is said, ‘In a word we do again renew what we have formerly said in our Declaration from Bredah, for the liberty of tender Consciences. That no man shall be disquieted, or called in question for differences of Opinion in matters of Religion, which do not di­sturb the Peace of the Kingdom; and if any have been disturbed in that kind, since our arival here, it hath not proceeded from any direction of ours. And it is said, we do in the first place declare, Our Purpose and Resolution is, and shall be, to promote the Power of Godliness, and to encourage the Ex­ercise of Religion, both in publique and private. And in the same Decla­ration it is said, Our present Consi­deration and work is. To gratifie the private Consciences of those who are grieved with the use of some Ceremo­nies, by indulging to, and dispensing with the omitting these Ceremonies.’

In the Kings Speech to both houses of Parliament, the 8th of July, 1661. ‘It is to put my self in mind, as well as you, That I so often (I think so often as I come to you) men­tion to you my Declaration from Bre­dah; And let me put you in mind of another Declaration, published by your selves about the same time, and which I am perswaded made mine the more effectual; An Honest, Generous, and Christian Declaration, signed by the most eminent Persons, who had been the most eminent Sufferers; in which you renounced all former Animosities, and memory of former Unkindnesses. And my Lords and Gentlemen, let it be in no mans power to charge me, or you, with the breach of our words or Promises, which can never be a good Ingredient to our future security.’

And in the Chancellors Speech to both Houses, May the 8th, 1661. It is said, ‘He told you, but now (mean­ing the King) that he vallued himself [Page 81]much, upon keeping his word, upon performing all that he promiseth to his People.’

And also in the Kings discourse with Richard Hubberthorn, soon af­ter he arrived in England, he said, ‘Well, of this you may be assured, That you shall none of you suffer for your O­pinions or Religion, so long as you live peaceably, and you have the Word of a King for it; and I also have given forth a Declaration to the same purpose. That none shall Wrong you, or Abuse you.’

And further in the Kings Docla­ration, dated December 26. 1662, wherein he declares, first, his won­derful Restoration without the least blood-shed by the Military Sword.

And he expresseth his Clemency, or the Clemency of his Nature.

And he vindicates himself from divers suggestions, of disaffected Persons, particularly from that, of intending to subject Persons and E­states [Page 82]to revenge or spoil, &c. and from intending to introduce a Mi­litary or Arbitrary way of Govern­ment.

Also he expresseth these words, as a malicius Scandal, viz.) ‘That having made use of such solemn Promises from Bredah, and in se­veral Declarations since, of ease and liberty to tender Consciences, instead of performing any part of them, we have added streighter Fetters then ever.’

And further adds, viz. ‘We find it as artificially, as maliciously di­vulged throughout the whole Kingdom, that at the same time we deny a sitting Liberty to those o­ther Sects of our Subjects, whose Consciences will not allow them to conform to the Religion esta­blished, we are highly indulgent to Papists, even to such a degree of countenance as may even endan­ger the Protestants Religion.’

These, and such like, in the said Declaration are related as venom­ous Insinuations, most false and ma­licious Scandals, wicked and mali­cious Suggestions, and the Fomen­ters of them, as the most danger­ous Enemies of his Crown and of the Peace and Happiness of the Na­tion.

And these words are further ad­ded, (viz.)

Also in the Votes and Advice of the House of Commons, Febr. 5. 1662. Upon reading the Kings, De­claration and Speech, are these words, (viz.) ‘And our hearts are further enlarged in these returns of Thanks-giving when we consi­der your Majesties most Princely; and Heroick professions of rely­ing upon the affections of your People, AND ABHORING ALL SORTS OF MILI­TARY AND ARBITRA­RY RULE, &c.’

And in the Kings Declaration, March 15th 1671. Pag. 4. But it be­ing Evident by the sad Experience of twelve years, that there is very little fruit of all those forceable courses.

And in Pag. 8. Its said, we do in the next place declare our will and pleasure to be, that the Execution of all, and all manner of penal Laws in matters Ecclesiastical, a­gainst whatsoever sort of Non-con­formists or Recusants, be immedi­ately suspended, and they are here­by suspended, &c.