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. What [Page 2]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 Consciences [Page 3]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 (not [Page 4]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, [Page 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 the [Page 6]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 of [Page 7]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 several [Page 8]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 dawnings [Page 9]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 with [Page 10]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:
Amongst 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, they [Page 12]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. [Page 13]Banished 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 Kingdom [Page 14]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 famished [Page 15]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, necessity [Page 16]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 barbarously [Page 17]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.