Chapter XXII: Introduction (22)

[Sidenote: _Answ._] I _answer_, Besides that this is a Method no Ways allowed by Christ, as is above proved, surely the Church can be no Ways bettered by the Accession of _Hypocrites_, but greatly corrupted and endangered; for open _Heresies_ Men may be aware of, and shun such as profess them, when they are separated from the Church by her Censures: But secret _Hypocrites_ may putrefy the Body, and leaven it, ere Men be aware. And if the Dissenters prove resolute, and suffer boldly for the Opinions they esteem right, Experience sheweth that such Sufferings often tend to the Commendation of the Sufferers, but never of the Persecutors. For such Suffering ordinarily breeds Compassion, and begets a Curiosity in others to enquire the more diligently into the Things for which they see Men _suffer_ such great _Losses_ so boldly; and is also able to beget an Opinion, that it is for some Good they do so suffer: It being no Ways probable that Men will venture all merely to acquire Fame; which may as well be urged to detract from the Reputation of all the _Martyrs_, unless some better Arguments be brought against it than a _Halter_ or a _Faggot_. But supposing this Principle, _That the Magistrate hath Power to force the Consciences of his Subjects, and to punish them if they will not comply_, very great Inconveniences and Absurdities will follow, and even such as are inconsistent with the Nature of the _Christian Religion_.

For _First_, It will naturally follow, That the Magistrate ought to do it, and sinneth by Omission of his Duty, if he do it not. Will it not then hence be inferred that Christ was defective to his Church, who having Power to force Men, and to call for _Legions of Angels_ so to do, did notwithstanding not exert that Power, but left his Church to the Mercy of the Wicked, without so necessary a Bulwark?

_Secondly_, Seeing every Magistrate is to exercise his Power according to the best Understanding he hath, being obliged so to do, for the Promoting of what he in Conscience is persuaded to be Truth, will not this justify all the _Heathen Emperors_ in their Persecutions against _Christians_? Will not this justify the _Spanish Inquisition_, which yet is odious, not only to _Protestants_, but to many moderate _Papists_? How can _Protestants_ in Reason condemn the _Papists_ for persecuting them, seeing they do but exercise a _lawful Power_ according to their _Conscience_ and best Understanding, and do no more to them than the Sufferers profess they would do to them, if they were in the like Capacity? Which takes away all Ground of Commiseration from the Sufferers: Whereas that was the Ground which of old gained Reputation to the _Christians_, that they being innocent, _suffered_, who neither had, nor by Principle could, hurt any. But there is little Reason to pity one that is but dealt by according as he would deal with others. For to say, _They have no Reason to persecute us, because they are in the Wrong, and we in the Right_, is but miserably to beg the Question. Doth not this Doctrine strengthen the Hands of Persecutors every where, and that rationally, from a Principle of Self-preservation? For who can blame me for destroying him that I know waits but for an Occasion to destroy me, if he could? Yea, this makes all Suffering for _Religion_, which of old was the Glory of _Christians_, to be but of pure Necessity; whereby they are not led as _Lambs to the Slaughter_, as was the _Captain of their Salvation_; but rather as _Wolves_ catched in the Snare, who only bite not again because they are not able; but could they get Force, would be as ready to lead those the same Way that led them. Where is the Faith and Patience of the Saints? For indeed it is but a small Glory to make a Virtue of Necessity, and suffer because I cannot help it. Every Thief and Murderer would be a _Martyr_ at that Rate: Experience hath abundantly proved this in these last _Centuries_; for however each Party talk of _positively_ obeying the _Magistrate_ in such Cases, and that the Power resides in him, yet it is apparent, that from this Principle it naturally follows, That any Party, supposing themselves right, should, so soon as they are able, endeavour at any Rate to get uppermost, that they might bring under those of another Opinion, and force the _Magistrate_ to uphold their Way, to the Ruin of all others. What Engine the _Pope_ of _Rome_ used to make of his pretended Power in this Thing, upon any Pretence of Dislike to any Prince or State, even for very small Heresies in their own Account, to depose Princes, and set up their Subjects against them, and give their Dominions to other Princes to serve his Interest, they cannot be ignorant who have read the Life of _Hildebrand_; and how _Protestants_ have vindicated the Liberty of their Consciences after this same Manner is apparent. They suffered much in _France_, to the great Increase and Advantage of their Party; but as soon as they found themselves considerable, and had gotten some Princes upon their Side, they began to let the King know, That they must either have the Liberty of their Consciences, or else they would purchase it; not by suffering, but by fighting. And the Experience of other _Protestant States_ shews, That if _Henry_ the 4th, to please the _Papists_, had not quitted his Religion, to get the Crown the more peaceably, and so the _Protestants_ had prevailed with the Sword, they would as well have taught the _Papists_ with the Faggot, and led them to the Stake: So that this Principle of _Persecution_ on all Hands is the Ground of all those Miseries and Contentions. For so long as any Party is persuaded that it is both lawful for them, and their Duty, if in Power, to destroy those that differ from them, it naturally follows they ought to use all Means possible to get that Power, whereby they may secure themselves in the Ruin of their Adversaries. And that _Papists_ judge it not unlawful to compel the Magistrate, if they be strong enough to do it, to effect this. Experience shews it to be a known _Popish_ Principle, That _the Pope may depose an Heretick Prince, and absolve the People from the Oath of Fidelity_: And the _Pope_, as is above said, hath done so to divers Princes; and this Doctrine is defended by _Bellarmine_ against _Barclay_. The _French_ refused _Henry_ the Fourth till he quitted his Religion. And as for _Protestants_, many of them scruple not to affirm, _That wicked Kings and Magistrates may be deposed, and killed_: Yea, our _Scotch Presbyterians_ are as positive in it as any _Jesuits_, who would not admit King _Charles_ the Second, though otherwise a _Protestant Prince_, unless he would swear to renounce _Episcopacy_; a Matter of no great Difference, though contrary to his Conscience. Now how little Proportion these Things bear with the Primitive Christians, and the Religion propagated by Christ and his Apostles, needs no great Demonstration; and it is observable, that notwithstanding many other Superstitions crept into the Church very early, yet this of _Persecution_ was so inconsistent with the Nature of the Gospel, and Liberty of Conscience, as we have asserted it, such an innate and natural Part of the Christian Religion, that almost all the _Christian Writers_, for the first three hundred Years, earnestly contended for it, condemning the contrary Opinion.

§. V. [Sidenote: Athan. _in Epist. ad_ Solit. vit. Ag. _ibid._] Thus _Athanasius_; “It is the Property of Piety not to force, but to persuade, in Imitation of our Lord, who forced no Body, but left it to the Will of every one to follow him, _&c._ But the Devil, because he hath nothing of Truth, uses Knocks and Axes, to break up the Doors of such as receive him. But our Saviour is meek, teaching the Truth; whosoever will come after me, and whosoever will be my Disciple, _&c._ but constraining none; coming to us, and knocking rather, and saying, My Sister, my Spouse open to me, _&c._ And entereth when he is opened to, and retires if they delay, and will not open unto him; because it is not with Swords, nor Darts, nor Soldiers, nor Armour, that Truth is to be declared, but with Persuasion and Counsel.” And it is observable, That they were the impious _Arians_ who first of all brought in this Doctrine, to persecute others among Christians, whose Successors both _Papists_ and _Protestants_ are in this Matter, whom _Athanasius_ thus reproveth further: [Sidenote: Athan. _Apol. 1 de Fuga Sua, Tom. 1._] “Where (saith he) have they learned to persecute? Certainly they cannot say they have learned it from the Saints; but this hath been given them, and taught them of the Devil. The Lord commanded indeed sometimes to flee, and the Saints sometimes fled; but to persecute is the Invention and Argument of the Devil, which he seeks against all.” And after he saith, “In so far as the _Arians_ banish those that will not subscribe their Decrees, they shew that they are contrary to Christians, and Friends of the Devil.”

[Sidenote: Hil. _contra_ Aux.] “But now, O lamentable! (saith _Hilarius_) They are the Suffrages of the Earth that recommend the Religion of God, and Christ is found naked of his Virtue, while Ambition must give Credit to his Name. The Church reproves and fights by Banishment and Prisons, and forceth herself to be believed, which once was believed because of the Imprisonments and Banishments herself suffered. She that once was consecrated by the Terrors of her Persecutors, depends now upon the Dignity of those that are in her Communion. She that once was propagated by her banished Priests, now banisheth the Priests. And she boasts now, That she is loved of the World, who would not have been Christ’s if she had not been hated of the World.”

[Sidenote: Jerome _Epist._ 62. _ad_ Tire.] “The Church (saith _Jerome_) was founded by shedding of Blood, and by suffering, and not in doing of Hurt. The Church increased by Persecutions, and was crowned by Martyrdom.”

[Sidenote: Amb. _Epist._ 32. _Tom._ 3.] _Ambrose_, speaking of _Auxentius_, saith thus, “Whom he (viz. _Auxentius_) could not deceive by Discourse, he thinks ought to be killed with the Sword, making bloody Laws with his Mouth, writing them with his own Hands, and imagining that an Edict can command Faith.”

[Sidenote: Amb. _Epist._ 27.] And the same _Ambrose_ saith, “That going into _France_, he would not communicate with those Bishops that required that Hereticks should be put to Death.”

[142]The Emperor _Martianus_, who assembled the _Council_ of _Chalcedon_, protests, [Sidenote: Mon. Eg. _in acta Concil._ Chalced. _Tom. 2. Conc. gen._] “That he would not force nor constrain any one to subscribe the Council of _Chalcedon_ against his Will.”

[142] Mart. _Epist. ad_ Archimand, _&c._

[143]_Hosius_ Bishop of _Corduba_ testifies, “That the Emperor _Constans_ would not constrain any to be Orthodox.”

[143] Hosi. _Epist. ad_--Constit. _apud_ Ath. _in Eph. ad solit. vii. Tom. 1._

[144]_Hilarius_ saith further, “That God teacheth, rather than exacteth, the Knowledge of himself, and authorizing his Commandments by the Miracles of his Heavenly Works; he wills not that any should confess him with a forced Will, _&c._ He is the God of the whole Universe, he needs not a forced Obedience, nor requires a constrained Confession.”

[144] Hil. _L. 1. ad_ Const.

“[145]Christ (saith _Ambrose_) sent his Apostles to sow Faith; not to constrain, but to teach; not to exercise coercive Power, but to extol the Doctrine of Humility.”

[145] Ambr. _Comm. in_ Luc. _L. 7._

Hence _Cyprian_,[146] comparing the old Covenant with the new, saith, “Then were they put to Death with the outward Sword; but now the Proud and Contumacious are cut off with the spiritual Sword, by being cast out of the Church.” And this answers very well that _Objection_ before observed, taken from the Practice of the _Jews_ under the Law.

[146] Cypr. _Epist._ 62.

“[147]See (saith _Tertullian_ to the _Heathens_) if it be not to contribute to the Renown of Irreligion, to seek to take away the Liberty of Religion, and to hinder Men their Choice of God, that I may not be admitted to adore whom I will, but must be constrained to serve him whom I will not. There is none, nay not a Man, that desires to be adored by any against their Will.” [148]And again, “It is a Thing that easily appears to be unjust, to constrain and force Men to sacrifice against their Wills; seeing to do the Service of God there is required a willing Heart.” [149]And again, “It is an human Right and natural Power that every one worship what he esteems; and one Man’s Religion doth not profit nor hurt another. Neither is it any Piece of Religion to enforce Religion; which must be undertaken by Consent, and not by Violence, seeing that the Sacrifices themselves are not required, but from a willing Mind.”

[147] Tertul. _Apol. C._ 24.

[148] Id. _Apol. C._ 28.

[149] Idem _ad_ Scapul. _C._ 2.

Now how either _Papists_ or _Protestants_, that boast of Antiquity, can get by these plain Testimonies, let any rational Man judge. And indeed I much question if in any one Point owned by them, and denied by us, they can find all the _old Fathers_ and _Writers_ so exactly unanimous. Which shews how contrary all of them judged this to be to the Nature of Christianity, and that in the Point of _Persecution_ lay no small Part of the Apostasy; which, from little to more, came to that, _That the _Pope_, upon every small Discontent, would excommunicate Princes, absolve their Subjects from obeying them, and turn them in and out at his Pleasure_. Now if _Protestants_ do justly abhor these Things among Papists, is it not sad that they should do the like themselves? A Thing that at their first Appearance, when they were in their primitive Innocency, they did not think on, as appears by that Saying of _Luther_; [150]_Neither Pope nor Bishop, nor any other Man, hath Power to oblige a Christian to one Syllable, except it be by his own Consent_. And again, _I call boldly to all Christians, that neither Man nor Angel can impose any Law upon them, but so far as they will; for we are free of all_. And when he appeared at the Diet of _Spiers_, before the Emperor, in a particular Conference he had before the Archbishop of _Triers_ and _Joachim_ Elector of _Brandenburgh_, when there seemed no Possibility of agreeing with his Opposers, they asking him, _What Remedy seemed to him most fit?_ [Sidenote: _History of the Council of _Trent.] He answered, _The Counsel that _Gamaliel_ proposed to the Jews, _to wit_, That if this Design was of God, it would stand; if not, it would vanish; which he said ought to content the Pope_: He did not say, _Because he was in the Right he ought to be spared_. For this _Counsel_ supposeth, That those that are tolerated may be wrong; and yet how soon did the same _Luther_, ere he was well secure himself, press the Elector of _Saxony_ to banish poor _Carolostadius_, because he could not in all Things submit to his Judgment? And certainly it is not without Ground reported, That it smote _Luther_ to the Heart; so that he needed to be comforted, when he was informed, That _Carolostadius_, in his Letter to his Congregation, stiled himself, _A Man banished for Conscience, by the Procurement of_ Martin Luther. And since both the _Lutherans_ and _Calvinists_ not admitting one another to worship in those respective Dominions, sheweth how little better they are than either _Papists_ or _Arians_ in this Particular. [151]And yet _Calvin_ saith, That _the Conscience is free from the Power of all Men_: If so, why then did he cause _Castellio_ to be banished because he could not, for _Conscience Sake_, believe as he did, _That God had ordained Men to be damned_? And _Servetus_ to be burned for denying the _Divinity of Christ_? if _Calvin_’s Report of him be to be credited? Which Opinion, though indeed it was to be abominated, yet no less was _Calvin_’s Practice in causing him to be burned, and afterwards defending that it was lawful to burn _Hereticks_; by which he encouraged the _Papists_ to lead his Followers the more confidently to the Stake, as having for their Warrant the Doctrine of their own _Sect-master_; which they omitted not frequently to twit them with, and indeed it was to them unanswerable. Hence, upon this Occasion, the judicious Author of the _History of the Council of Trent_, in his _fifth Book_, where giving an Account of several _Protestants_ that were burned for their Religion, well and wisely observeth it, _as a Matter of Astonishment, that those of the New Reformation did offer to punish in the Case of Religion_. And afterwards, taking Notice that _Calvin_ justifies the Punishing of _Hereticks_, he adds, _But since the Name of _Heresy_ may be more or less restricted, yea, or diversly taken, this Doctrine may be likewise taken in divers Senses, and may at one Time hurt those, whom at another Time it may have benefited_.

[150] Luth. _Lib. de Captivitate_ Babylon.

[151] Calv. _Inst. L. 3. C. 19. Sect. 14._

[Sidenote: _Protestant Persecution strengthens the Popish Inquisition._] So that this Doctrine of _Persecution_ cannot be maintained by _Protestants_, without strengthening the Hands of _Popish Inqusitors_; and indeed in the End lands in direct _Popery_; _seeing, if I may not profess and preach that Religion, which I am persuaded in my own Conscience is true, it is to no Purpose to search the Scriptures, or to seek to choose my own Faith by Convictions thence derived; since whatever I there observe, or am persuaded of, I must either subject to the Judgment of the Magistrate and Church of that Place I am in, or else resolve to remove, or die_. Yea, doth not this _Heretical_ and _Antichristian Doctrine_, both of _Papists_ and _Protestants_, at last resolve into that cursed Policy of _Mahomet_, _who prohibited all Reason or Discourse about Religion, as occasioning Factions and Divisions_? And indeed those that press _Persecution_, and deny _Liberty of Conscience_, do thereby shew themselves more the Disciples of _Mahomet_ than of _Christ_; and that they are no Ways Followers of the Apostle’s Doctrine, who desired the _Thessalonians to prove all Things, and hold fast that which is good_, 1 Thess. v. 21. And also saith, _Unto such as are otherwise minded, God shall reveal it_, Phil. iii. 15. not that by Beatings and Banishments it must be knocked into them.

§. VI. [Sidenote: _The Ground of Persecution._] Now the _Ground of Persecution_, as hath been above shewn, is an _Unwillingness to suffer_; for no Man, that will persecute another for his _Conscience_, would suffer for his own, if he could avoid it, seeing his Principle obliges him, if he had Power, by Force to establish that which he judges is the _Truth_, and so to force others to it. Therefore I judge it meet, for the Information of the Nations, briefly to add something in this Place concerning the _Nature of true Christian Sufferings_, whereunto a very faithful Testimony hath been borne by _God’s Witnesses_, which he hath raised up in this Age, beyond what hath been generally known or practised for these many Generations, yea, since the Apostasy took Place. Yet it is not my Design here in any wise to derogate from the Sufferings of the _Protestant Martyrs_, whom I believe to have walked in Faithfulness towards God, according to the Dispensation of _Light_ in that Day appearing, and of which many were utter Enemies to _Persecution_, as by their Testimonies against it might be made appear.

[Sidenote: _What true Suffering is._] But the true, faithful and Christian Suffering is _for Men to profess what they are persuaded is right, and so practise and perform their Worship towards God, as being their true Right so to do; and neither to do more in that, because of outward Encouragement from Men; nor any Whit less, because of the Fear of their Laws and Acts against it_. Thus for a Christian Man to vindicate his just Liberty with so much Boldness, and yet Innocency, will in due Time, though through Blood, purchase Peace; as this Age hath in some Measure experienced, and many are Witnesses of it; which yet shall be more apparent to the World, as _Truth_ takes Place in the Earth. But they greatly sin against this excellent Rule, that in Time of _Persecution_ do not profess their own Way so much as they would if it were otherwise; and yet, when they can get the Magistrate upon their Side, not only stretch their own Liberty to the utmost, but seek to establish the same by denying it to others.

[Sidenote: _The innocent Sufferings of the People called _Quakers.] But of this excellent Patience and Sufferings, the Witnesses of God, in Scorn called _Quakers_, have given a manifest Proof: For so soon as God revealed his _Truth_ among them, without Regard to any Opposition whatsoever, or what they might meet with, they went up and down, as they were moved of the Lord, preaching and propagating the _Truth_ in Market-places, Highways, Streets, and publick Temples, though daily beaten, whipped, bruised, haled, and imprisoned therefore. And when there was any where a Church or Assembly gathered, they taught them to keep their Meetings openly, and not to shut the Door, nor do it by Stealth, that all might know it, and those who would might enter. And as hereby all just Occasion of Fear of Plotting against the Government was fully removed, so this their Courage and Faithfulness in not giving over their Meeting together (but more especially the Presence and Glory of God manifested in the Meeting being terrible to the Consciences of the Persecutors) did so weary out the Malice of their Adversaries, that oftentimes they were forced to leave their Work undone. For when they came to break up a Meeting, they were obliged to take every Individual out by Force, they not being free to give up their Liberty by dissolving at their Command: And when they were haled out, unless they were kept forth by Violence, they presently returned peaceably to their Place. Yea, when sometimes the Magistrates have pulled down their Meeting-houses, they have met the next Day openly upon the Rubbish, and so by Innocency kept their Possession and Ground, being properly their own, and their Right to meet and worship God being not forfeited to any. So that when armed Men have come to dissolve them, it was impossible for them to do it, unless they had killed every one; for they stood so close together, that no Force could move any one to stir, until violently pulled thence: So that when the Malice of their Opposers stirred them to take Shovels, and throw the Rubbish upon them, there they stood unmoved, being willing, if the Lord should so permit, to have been there buried alive, witnessing for him. As this patient but yet courageous Way of Suffering made the Persecutors Work very heavy and wearisome unto them, so the Courage and Patience of the Sufferers, using no Resistance, nor bringing any Weapons to defend themselves, nor seeking any Ways Revenge upon such Occasions, did secretly smite the Hearts of the Persecutors, and made their Chariot-wheels go on heavily. Thus after much and many kind of Sufferings thus patiently borne, which to rehearse would make a Volume of itself, which may in due Time be published to the Nations (for we have them upon Record) a Kind of _negative Liberty_ has been obtained; so that at present, for the most Part, we meet together without Disturbance from the Magistrate. But on the contrary, most _Protestants_, when they have not the Allowance and Toleration of the Magistrate, meet only in Secret, and hide their Testimony; and if they be discovered, if there be any Probability of making their Escape by Force (or suppose it were by cutting off those that seek them out) they will do it; whereby they lose the Glory of their Sufferings, by not appearing as the innocent Followers of Christ, nor having a Testimony of their Harmlesness in the Hearts of their Pursuers, their Fury, by such Resistance, is the more kindled against them. As to this last Part, of resisting such as persecute them, they can lay Claim to no Precept from Christ, nor any Example of him or his Apostles approved.

[Sidenote: Object.] But as to the first Part, for fleeing and meeting secretly, and not openly testifying for the Truth, they usually object that Saying of Christ, Matt. x. 23. _When they persecute you in this City, flee ye into another._ And _Acts_ ix. 4. _That the Disciples met secretly for fear of the Jews._ And _Acts_ ix. 25. _That _Paul_ was let out of _Damascus_ in a Basket down by the Wall._

[Sidenote: _Answ._] To all which I _answer_, _First_, As to that Saying of Christ, it is a Question if it had any further Relation than to that particular Message with which he sent them to the _Jews_; Yea, the latter End of the Words seems expresly to hold forth so much; _For ye shall not have gone over the Cities of _Israel_ till the Son of Man be come_. Now a particular Practice or Command for a particular Time will not serve for a Precedent to any at this Day to shun the Cross of Christ. But supposing this Precept to reach farther, it must be so understood to be made use of only according as the Spirit giveth Liberty, else no Man that could flee might suffer Persecution. [Sidenote: _Fleeing in Time of Persecution not allowed_.] How then did not the Apostles _John_ and _Peter_ flee, when they were the first Time persecuted at _Jerusalem_? But, on the contrary, went the next Day, after they were discharged by the Council, and preached boldly to the People. But indeed many are but too capable to stretch such Sayings as these for Self-preservation, and therefore have great Ground to fear, when they interpret them, that they shun to witness for Christ, for fear of Hurt to themselves, lest they mistake them. As for that private Meeting of the Disciples, we have only an Account of the Matter of Fact, but that suffices not to make of it a Precedent for us; and Men’s Aptness to imitate them in that (which, for aught we know, might have been an Act of Weakness) and not in other Things of a contrary Nature, shews that it is not a true Zeal to be like those Disciples, but indeed a Desire to preserve themselves, which moves them so to do. _Lastly_, As to that of _Paul_’s being conveyed out of _Damascus_, the Case was singular, and is not to be doubted but it was done by a special Allowance from God, who having designed him to be a principal Minister of his Gospel, saw meet in his Wisdom to disappoint the wicked Counsel of the _Jews_. But our Adversaries have no such Pretext for _fleeing_, whose _Fleeing_ proceeds from Self-preservation, not from immediate Revelation. And that _Paul_ made not this the Method of his Procedure, appears, in that at another Time, notwithstanding the Persuasion of his Friends, and certain Prophecies of his Sufferings to come, he would not be dissuaded from going up to _Jerusalem_, which according to the forementioned Rule he should have done.

But _Lastly_, To conclude this Matter, Glory to God, and our Lord Jesus Christ, that now these _twenty-five Years_, since we were known to be a distinct and separate People, hath given us faithfully to suffer for his _Name_, without shrinking or fleeing the Cross; and what Liberty we now enjoy, it is by his Mercy, and not by any outward Working or Procuring of our own, but it is He has wrought upon the Hearts of our Opposers. Nor was it any outward Interest hath procured it unto us, but the Testimony of our Harmlesness in the Hearts of our Superiors: For God hath preserved us hitherto in the _patient Suffering of Jesus_, that we have not given away our Cause by persecuting any, which few if any Christians that I know can say. Now against our unparalleled yet innocent and Christian Cause our malicious Enemies have nothing to say, But that if we had Power, we would do so likewise. This is a Piece of mere unreasonable Malice, and a Privilege they take to judge of Things to come, which they have not by immediate Revelation; and surely it is the greatest Height of harsh Judgment to say Men would do contrary to their _professed Principle_ if they could, who have from their Practice hitherto given no Ground for it, and wherein they only judge others by themselves: Such Conjectures cannot militate against us, so long as we are innocent. And if ever we prove guilty of _Persecution_, by forcing other Men by corporal Punishment to our Way, then let us be judged the greatest of _Hypocrites_, and let not any spare to _persecute_ us. _Amen, saith my Soul._

PROPOSITION XV.

Concerning SALUTATIONS and RECREATIONS, _&c._

[152]_Seeing the chief End of all _Religion_ is to redeem Men from
the Spirit and vain Conversation of this World, and to lead into
inward Communion with God, before whom if we _fear always_ we are
accounted happy; therefore all the vain Customs and Habits thereof,
both in Word and Deed, are to be rejected and forsaken by those
who come to this _Fear_; such as taking off the _Hat_ to a Man,
the Bowings and Cringings of the Body, and such other Salutations
of that Kind, with all the foolish and superstitious Formalities
attending them; all which Man hath invented in his degenerate
State, to feed his Pride in the vain Pomp and Glory of this World:
As also the unprofitable Plays, frivolous Recreations, Sportings,
and Gamings, which are invented to pass away the precious Time,
and divert the Mind from the _Witness of God_ in the Heart, and
from the _living Sense_ of his _Fear_, and from that _evangelical
Spirit_ wherewith Christians ought to be leavened, and which leads
into Sobriety, Gravity, and godly Fear; in which as we abide, the
Blessing of the Lord is felt to attend us in those Actions in which
we are necessarily engaged, in order to the taking Care for the
Sustenance of the outward Man._

[152] Ephes. 5. 11. 1 Pet. 1. 14. John 5. 44. Jer. 10. 3. Acts 10. 26. Matt. 15. 13. Col. 2. 8.

§. I. Having hitherto treated of the Principles of Religion, both relating to _Doctrine_ and _Worship_, I am now to speak of some Practices which have been the Product of this _Principle_, in those Witnesses whom God hath raised up in this Day to testify for his _Truth_. It will not a little commend them, I suppose, in the Judgment of sober and judicious Men, that taking them generally, even by the Confession of their Adversaries, they are found to be free of those Abominations which abound among other Professors, such as are _Swearing_, _Drunkenness_, _Whoredom_, _Riotousness_, &c. and that generally the very Coming among this People doth naturally work such a Change, so that many vicious and profane Persons have been known, by coming to this _Truth_, to become sober and virtuous; and many light, vain, and wanton Ones to become grave and serious, as our Adversaries dare not deny:[153] Yet that they may not want something to detract us for, cease not to accuse us for those Things which, when found among themselves, they highly commend; thus our _Gravity_ they call _Sullenness_, our _Seriousness_, _Melancholy_, our _Silence_, _Sottishness_. Such as have been vicious and profane among them, but by coming to us have left off those Evils, lest they should commend the Truth of our Profession, they say, That whereas they were profane before, they are become worse, _In being hypocritical and spiritually proud_. If any before _dissolute_ and _profane_ among them, by coming to the Truth with us, become _frugal_ and _diligent_, then they will charge them with _Covetousness_: And if any _eminent_ among them for _Seriousness_, _Piety_, and _Discoveries of God_, come unto us, then they will say, They were always subject to _Melancholy_ and to _Enthusiasm_; though before, when among them, it was esteemed neither _Melancholy_ nor _Enthusiasm_ in an evil Sense, but _Christian Gravity_ and _Divine Revelation_. Our _Boldness_ and _Christian Suffering_ they call _Obstinacy_ and _Pertinacy_; though half as much, if among themselves, they would account _Christian Courage_ and _Nobility_. And though thus by their Envy they strive to read all relating to us backwards, counting those Things Vices in us, which in themselves they would extol as Virtues, yet hath the Strength of Truth extorted this Confession often from them, _That we are generally a pure and clean People, as to the outward Conversation_.

[153] After this Manner the _Papists_ used to disapprove the Sobriety of the _Waldenses_, of whom _Reinerius_, a Popish Author, so writeth. “But this Sect of the _Leonists_ hath a great Shew of Truth; for that they live righteously before Men, and believe all Things well of God, and all the Articles which are contained in the Creed; only they blaspheme and hate the Church of _Rome_.”

_But this, _they say_, is but in Policy to commend our Heresy._

But such Policy it is, say I, as Christ and his Apostles made use of, and all good Christians ought to do; yea, so far hath Truth prevailed by the Purity of its Followers, that if one that is called a _Quaker_ do but that which is common among them, as to _laugh_ and be _wanton_, _speak at large_, and keep not his _Word_ punctually, or be overtaken with _Hastiness_ or _Anger_, they presently say, _O this is against your Profession!_ As if indeed so to do were very consistent with theirs; wherein though they speak the Truth, yet they give away their Cause. But if they can find any under our Name in any of those Evils common among themselves (as who can imagine but among so many Thousands there will be some Chaff, since of twelve Apostles one was found to be a Devil) O how will they insult, and make more Noise of the Escape of one _Quaker_, than of an hundred among themselves!

§. II. But there are some singular Things, which most of all our Adversaries plead for the Lawfulness of, and allow themselves in, as no Ways inconsistent with the _Christian Religion_, which we have found to be no Ways lawful unto us, and have been commanded of the Lord to lay them aside; though the doing thereof hath occasioned no small Sufferings and Buffetings, and hath procured us much Hatred and Malice from the World. And because the Nature of these Things is such, that they do upon the very Sight distinguish us, and make us known, so that we cannot hide ourselves from any, without proving unfaithful to our Testimony; our Trials and Exercises have herethrough proved the more numerous and difficult, as will after appear. These I have laboured briefly to comprehend in this Proposition; but they may more largely be exhibited in these six following Propositions.

* * * * *

[Sidenote: Flattering Titles.] I. _That it is not lawful to give to Men such flattering Titles, as Your Holiness, Your Majesty, Your Eminency, Your Excellency, Your Grace, Your Lordship, Your Honour, _&c._ nor use those flattering Words, commonly called_ [COMPLIMENTS.]

[Sidenote: Hat and Knee.] II. _That it is not lawful for Christians to kneel, or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them._

[Sidenote: Apparel.] III. _That it is not lawful for Christians to use Superfluities in Apparel, as are of no Use, save for Ornament and Vanity._

[Sidenote: Gaming.] IV. _That it is not lawful to use Games, Sports, Plays, nor among other Things Comedies among Christians, under the Notion of Recreations, which do not agree with Christian Silence, Gravity, and Sobriety: For Laughing, Sporting, Gaming, Mocking, Jesting, vain Talking, _&c._ is not Christian Liberty, nor harmless Mirth._

[Sidenote: Swearing.] V. _That it is not lawful for Christians to swear at all under the Gospel, not only not vainly, and in their common Discourse, which was also forbidden under the _Mosaical_ Law, but even not in Judgment before the Magistrate._

[Sidenote: Fighting.] VI. _That it is not lawful for Christians to resist Evil, or to war or fight in any Case._

[Sidenote: _Degrees of Dignity and Precedency allowed._] Before I enter upon a particular Disquisition of these Things, I shall first premise some general Considerations, to prevent all Mistakes; and next add some general Considerations, which equally respect all of them. I would not have any judge, That hereby we intend to destroy the _mutual Relation_ that either is betwixt _Prince_ and _People_, _Master_ and _Servants_, _Parents_ and _Children_; nay, not at all: We shall evidence, That our Principle in these Things hath no such Tendency, and that these natural Relations are rather better established, than any Ways hurt by it. Next, Let not any judge, That from our Opinion in these Things, any Necessity of _levelling_ will follow, or that all Men must have Things in _common_. Our Principle leaves every Man to enjoy that peaceably, which either his own Industry, or his Parents, have purchased to him; only he is thereby instructed to use it aright, both for his own Good, and that of his Brethren; and all to the Glory of God: In which also his Acts are to be _voluntary_, and no Ways _constrained_. And further, we say not hereby, that no Man may use the Creation more or less than another: For we know, That as it hath pleased God to dispense it diversly, giving to some more, and some less, so they may use it accordingly. [Sidenote: _Education differs accordingly._] The several Conditions, under which Men are diversly stated, together with their Educations answering thereunto, do sufficiently shew this: The _Servant_ is not the same Way educated as the _Master_; nor the _Tenant_ as the _Landlord_; nor the _Rich_ as the _Poor_; nor the _Prince_ as the _Peasant_. Now, though it be not lawful for any, however great Abundance they may have, or whatever their Education may be, to use that which is merely superfluous; yet seeing their Education has accustomed them thereunto, and their Capacity enables them so to do, without being profuse or extravagant, they may use Things better in their Kind, than such whose _Education_ hath neither accustomed them to such Things, nor their Capacity will reach to compass them. [Sidenote: _The lawful or unlawful Use of the Creation._] For it is beyond Question, That whatever Thing the _Creation_ affords is for the Use of Man, and the moderate Use of them is lawful; yet, _per accidens_, they may be unlawful to some, and not to others. As for Instance, He that by Reason of his Estate and Education hath been used to eat _Flesh_ and drink _Wine_, and to be clothed with the _finest Wool_, if his Estate will bear it, and he use it neither in Superfluity, nor immoderately, he may do it; and perhaps, if he should apply himself to feed, or be cloathed as are the Peasants, it might prejudice the Health of his Body, and nothing advance his Soul. But if a Man, whose Estate and Education had accustomed him to both _coarser Food_ and _Raiment_, should stretch himself beyond what he had, or were used to, to the manifest Prejudice of his Family and Children, no Doubt it would be unlawful to him, even so to eat or be clothed as another, in whom it is lawful; for that the other may be as much mortified, and have denied himself as much in coming down to that, which this aspires to, as he, in willing to be like him, aspires beyond what he either is able, or hath accustomed to do. The safe Place then is, for such as have Fulness, to watch over themselves, that they use it moderately, and rescind all Superfluities; [Sidenote: _The Rich to help the Poor._] being willing, as far as they can, to help the Need of those to whom Providence hath allotted a smaller Allowance. _Let the Brother of high Degree rejoice, in that he is abased; and such as God calls in a low Degree, be content with their Condition, not envying those Brethren who have greater Abundance, _knowing_ they have received Abundance, as to the inward Man_; which is chiefly to be regarded. And therefore beware of such a Temptation, as to use their Calling as an Engine to be _richer_, knowing, they have this Advantage beyond the _Rich_ and _Noble_ that are called, that the Truth doth not any Ways abase them, nay, not in the Esteem of the World, as it doth the other; but that they are rather exalted thereby, in that as to the inward and spiritual Fellowship of the Saints, they become the Brethren and Companions of the greatest and richest; and in this Respect, _Let him of low Degree rejoice that he is exalted_.

These Things premised, I would seriously propose unto all such, as choose to be _Christians_ indeed, and that in _Nature_, and not in _Name_ only, whether it were not desirable, and would not greatly contribute to the Commendation of _Christianity_, and to the Increase of the Life and Virtue of Christ, if _all superfluous Titles of Honour, Profuseness and Prodigality in Meat and Apparel, Gaming, Sporting and Playing_, were laid aside and forborn? And whether such as lay them aside, in so doing, walk not more like the Disciples of Christ and his Apostles, and are therein nearer their Example, than such as use them? Whether the laying them aside would hinder any from being good Christians? Or if Christians might not be better without them, than with them? Certainly the _Sober_ and _Serious_ among all Sorts will say, _Yea_. Then surely such as lay them aside, as reckoning them unsuitable for Christians, are not to be blamed, but rather commended for so doing: Because that in Principle and Practice they effectually advance that, which others acknowledge were desirable, but can never make effectual, so long as they allow the Use of them as lawful. And God hath made it manifest in this Age, That by discovering the Evil of such Things, and leading his Witnesses out of them, and to testify against them, he hath produced effectually in many that _Mortification_ and _Abstraction_ from the _Love and Cares of this World_, who daily are conversing in the World (but inwardly redeemed out of it) both in _Wedlock_, and in their lawful Employments, which was judged could only be obtained by such as were shut up in _Cloisters_ and _Monasteries_. Thus much in General.

§. III. As to the first we affirm positively, That _it is not lawful for Christians either to give or receive these Titles of Honour_, as, _Your Holiness_, _Your Majesty_, _Your Excellency_, _Your Eminency_, &c.

[Sidenote: _Titles._] _First_, Because these _Titles_ are no Part of that Obedience which is due to _Magistrates_ or _Superiors_; neither doth the giving them add to or diminish from that Subjection we owe to them, which consists _in obeying their just and lawful Commands_, not in _Titles_ and _Designations_.

[Sidenote: _Under the Law and Gospel._] _Secondly_, We find not that in the Scripture any such _Titles_ are used, either under the _Law_ or the _Gospel_: But that in the speaking to _Kings_, _Princes_, or _Nobles_, they used only a simple Compellation, as _O King!_ and that without any further Designation, save perhaps the Name of the Person, as, _O King_ Agrippa, _&c._

[Sidenote: _Lying Titles_.] _Thirdly_, It lays a Necessity upon _Christians_ most frequently to _lie_; because the Persons obtaining these _Titles_, either by Election or hereditarily, may frequently be found to have nothing really in them deserving them, or answering to them: As some, to whom it is said, _Your Excellency_, having nothing of _Excellency in them_; and he who is called, _Your Grace_, appears to be an Enemy to _Grace_; and he who is called, _Your Honour_, is known to be base and ignoble. [Sidenote: _Patents do not oblige to a Lie._] I wonder what Law of Man, or what Patent ought to oblige me to make a Lie, in calling _Good, Evil_; and _Evil, Good_? I wonder what Law of Man can secure me, in so doing, from the just Judgment of God, that will make me account for _every idle Word_? And to _lie_ is something more. Surely Christians should be ashamed that such Laws, manifestly crossing the Law of God, should be among them.

[Sidenote: Object.] If it be said, _We ought in Charity to suppose that they have these Virtues, because the King has bestowed those Titles upon them, or that they are descended of such as deserved them_;

[Sidenote: _Answ._] I _answer_, _Charity_ destroys not _Knowledge_: I am not obliged by _Charity_, either to believe or speak a _Lie_. Now it is apparent, and cannot be denied by any, but that those Virtues are not in many of the Persons expressed by the _Titles_ they bear; neither will they allow to speak so to such, in whom these Virtues are, unless they be so dignified by outward Princes. So that such as are truly virtuous, must not be stiled by their Virtues, because not privileged by the Princes of this World; and such as have them not, must be so called, because they have obtained a Patent so to be: And all this is done by those, who pretend to be his Followers, that commanded his Disciples, _Not to be called of Men, Master_; and told them, Such could _not believe, as received Honour one from another, and sought not the Honour which cometh from God only_. This is so plain, to such as will indeed be _Christians_, that it needs no Consequence.

[Sidenote: _Your Holiness_, _Your Grace_, &c.] _Fourthly_, As to those Titles of _Holiness_, _Eminency_, and _Excellency_, used among the _Papists_ to the _Pope_ and _Cardinals_, &c. and _Grace_, _Lordship_, and _Worship_, used to the _Clergy_ among the _Protestants_, it is a most blasphemous Usurpation. For if they use _Holiness_ and _Grace_, because these Things ought to be in a _Pope_, or in a _Bishop_, how come they to usurp that peculiarly to themselves? Ought not _Holiness_ and _Grace_ to be in every Christian? And so every Christian should say, _Your Holiness_, and _Your Grace_, one to another. Next, how can they in Reason claim any more _Titles_, than were practised and received by the Apostles and Primitive Christians, whose Successors they pretend they are, and as whole Successors (and no otherwise) themselves, I judge, will confess any Honour they seek is due to them? Now if they neither sought, received, nor admitted such _Honour_ nor _Titles_, how came these by them? If they say they did, let them prove it if they can: We find no such Thing in the Scripture. The Christians speak to the Apostles without any such Denomination, neither saying, _If it please Your Grace_, _Your Holiness_, _Your Lordship_, nor _Your Worship_; they are neither called, _My Lord_ Peter, nor _My Lord_ Paul; nor yet _Master_ Peter, nor _Master_ Paul; nor _Doctor_ Peter, nor _Doctor_ Paul; but singly _Peter_ and _Paul_; and that not only in the Scripture, but for some hundreds of Years after: So that this appears to be a manifest Fruit of the Apostasy. For if these _Titles_ arise either from the _Office_ or _Worth_ of the Persons, it will not be denied but the Apostles deserved them better than any now that call for them. But the Case is plain, The Apostles had the _Holiness_, the _Excellency_, the _Grace_; and because they were _holy_, _excellent_, and _gracious_, they neither used, nor admitted of such _Titles_: [Sidenote: _Hypocrites want Titles._] But these having neither _Holiness_, _Excellency_, nor _Grace_, will needs be so called, to satisfy their ambitious and ostentatious Minds, which is a manifest Token of their _Hypocrisy_.

_Fifthly_, As to that Title of _Majesty_, usually ascribed to Princes, we do not find it given to any such in the Holy Scripture; but that it is specially and peculiarly ascribed unto God, as 1 _Chron._ xxix. 11. _Job._ xxxvii. 22. _Psal._ xxi. 5. and xxix. 4. and xlv. 3. and cxiii. 1. and xcvi. 6. _Isa._ ii. 10. and xxiv. 14. and xxvi. 10. _Heb._ i. 3. 2 _Pet._ i. 16. and many more Places. Hence saith _Jude_, Ver. 25. _To the only wise God our Saviour, be Glory and Majesty_, &c. not to Men. We find in Scripture the proud King _Nebuchadnezzar_ assuming this _Title_ to himself, _Dan._ iv. 30. who at that Time received a sufficient Reproof, by a sudden Judgment which came upon him. Therefore in all the Compellations used to Princes in the _Old Testament_, it is not to be found, nor yet in the _New_. _Paul_ was very civil to _Agrippa_, yet he gives him no such _Title_: Neither was this _Title_ used among Christians in the primitive Times. [Sidenote: _Eccles. Hist. L. 4. P. 445._] Hence the _Ecclesiastical History_ of the Reformation of _France_, relating the Speech of the Lord _Rochefort_, at the Assembly of the Estates of _France_, held under _Charles_ the Ninth, in the Year 1560, saith, [Sidenote: Your Majesty _not used; how taken Notice of in 1560._] _That this Harangue was well remarked, in that he used not the Word _[Majesty]_ invented by Flatterers of late Years._ And yet this Author minded not how his Master _Calvin_ used this _flattering Title_ to _Francis_ the First, King of _France_; and not only so, but calls him _Most Christian King_, in the Epistle to his _Institutions_; though by his daily persecuting of the _Reformers_, it was apparent, he was far from being such, even in _Calvin_’s own Esteem. Surely the Complying with such vain _Titles_, imposed and introduced by _Antichrist_, greatly tended to stain the _Reformation_, and to render it defective in many Things.