doctrine of persecution for cause of conscience, I judge it not unfit to
give alarm to myself, and to [all] men, to prepare to be persecuted or
hunted for cause of conscience.
Whether thou standest charged with ten or but two talents, if thou
huntest any for cause of conscience, how canst thou say thou followest
the Lamb of God, who so abhorred that practice?
If Paul, if Jesus Christ, were present here at London, and the question
were proposed, what religion would they approve of—the papists,
prelatists, Presbyterians, Independents, &c., would each say, Of mine, Of
mine?
But put the second question: if one of the several sorts should by major
vote attain the sword of steel, what weapons doth Christ Jesus authorize
them to fight with in his cause? Do not all men hate the persecutor, and
every conscience, true or false, complain of cruelty, tyranny, &c.?
Two mountains of crying guilt lie heavy upon the backs of all men that
name the name of Christ, in the eyes of Jews, Turks, and Pagans.
First. The blasphemies of their idolatrous inventions, superstitions, and
most unchristian conversations.
Secondly. The bloody, irreligious, and inhuman oppressions and
destructions under the mask or veil of the name of Christ, &c.
Oh! how likely is the jealous Jehovah, the consuming fire, to end these
present slaughters of the holy witnesses in a greater slaughter! _Rev._ v.
Six years preaching of so much truth of Christ as that time afforded in
K. Edward’s days, kindles the flames of Q. Mary’s bloody persecutions.
Who can now but expect that after so many scores of years preaching and
professing of more truth, and amongst so many great contentions amongst
the very best of protestants, a fiery furnace should be heat, and who
sees not now the fires kindling?
I confess I have little hopes, till those flames are over, that this
discourse against the doctrine of persecution for cause of conscience
should pass current, I say not amongst the wolves and lions, but even
amongst the sheep of Christ themselves. Yet, _liberavi animam meam_, I
have not hid within my breast my soul’s belief. And, although sleeping
on the bed either of the pleasures or profits of sin, thinkest thou thy
conscience bound to smite at him that dares to waken thee? Yet in the
midst of all these civil and spiritual wars, I hope we shall agree in
these particulars,
First. However the proud (upon the advantage of a higher earth or
ground) overlook the poor, and cry out schismatics, heretics, &c.,
shall blasphemers and seducers escape unpunished? Yet there is a sorer
punishment in the gospel for despising of Christ than Moses, even when
the despiser of Moses was put to death without mercy, Heb. x. 28, 29. _He
that believeth shall not be damned_, Mark xvi. 16.
Secondly. Whatever worship, ministry, ministration, the best and purest,
are practised without faith and true persuasion that they are the true
institutions of God, they are sin, sinful worships, ministries, &c. And
however in civil things we may be servants unto men, yet in divine and
spiritual things the poorest peasant must disdain the service of the
highest prince. _Be ye not the servants of men_, 1 Cor. vii. [23].
Thirdly. Without search and trial no man attains this faith and right
persuasion. 1 Thes. v. [21], _Try all things_.
In vain have English parliaments permitted English bibles in the poorest
English houses, and the simplest man or woman to search the scriptures,
if yet against their souls persuasion from the scripture, they should be
forced, as if they lived in Spain or Rome itself without the sight of a
bible, to believe as the church believes.
Fourthly. Having tried, we must hold fast, 1 Thes. v. [21], upon the loss
of a crown, Rev. iii. [11]; we must not let go for all the fleabitings
of the present afflictions, &c. Having bought truth dear, we must not
sell it cheap, not the least grain of it for the whole world; no, not
for the saving of souls, though our own most precious; least of all for
the bitter sweetening of a little vanishing pleasure:—For a little puff
of credit and reputation from the changeable breath of uncertain sons
of men: for the broken bags of riches on eagles’ wings: for a dream
of these—any or all of these, which on our death-bed vanish and leave
tormenting stings behind them. Oh! how much better is it from the love of
truth, from the love of the Father of lights from whence it comes, from
the love of the Son of God, who is the way and the truth, to say as he,
John xviii. 37: _For this end was I born, and for this end came I into
the world, that I might bear witness to the truth_.
SCRIPTURES AND REASONS, WRITTEN LONG SINCE BY A WITNESS OF JESUS CHRIST,
CLOSE PRISONER IN NEWGATE, AGAINST PERSECUTION IN CAUSE OF CONSCIENCE;
AND SENT SOME WHILE SINCE TO MR. COTTON, BY A FRIEND, WHO THUS WROTE:
“In the multitude of counsellours there is safety;” it is
therefore humbly desired to be instructed in this point, viz.:—
_Whether persecution for cause of conscience be not against the
doctrine of Jesus Christ, the King of kings. The scriptures and
reasons are these._[86]
1. Because Christ commandeth, that the tares and wheat, which some
understand are those that walk in the truth, and those that walk in lies,
should be let alone in the world, and not plucked up until the harvest,
which is the end of the world. Matt. xiii. 30, 38, &c.
2. The same commandeth, Matt. xv. 14, that they that are blind (as some
interpret, led on in false religion, and are offended with him for
teaching true religion) should be let alone, referring their punishment
unto their falling into the ditch.
3. Again, Luke ix. 54, 55, 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 men’s lives, but to save them._”
4. Paul, the apostle of our Lord, teacheth, 2 Tim. ii. 24, _that the
servant of the Lord must not strive, but must be gentle toward 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 out of that snare of the
devil_, &c.
5. According to these blessed commandments, the holy prophets foretold,
that when the law of Moses concerning worship should cease, and Christ’s
kingdom be established, Isa. ii. 4; Mic. iv. 3, 4, _They shall break
their swords into mattocks, and their spears into scythes_. And Isa. xi.
9, _Then shall none hurt nor destroy in all the mountain of my holiness_,
&c. 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 not carnal_
(saith the apostle), 2 Cor. x. 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, Matt. v. 44; when they were cursed,
they should bless, &c.
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 devil’s
snare, in adverseness 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 idolaters, as the Corinthians
once were, 1 Cor. vi. 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. ii. 10, may hereafter become the people of God,
and obtain mercy, as they.
Some come not till the eleventh hour, Matt. xx. 6: if those that come
not till the last hour should be destroyed, because they come not at the
first, then should they never come, but be prevented.
All which promises are in all humility referred to your godly wise
consideration.
II. Because this persecution for cause of conscience is against the
profession and practice of famous princes.
First, you may please to consider the speech of King James, in his
majesty’s speech in parliament, 1609. He saith, “It is a sure rule in
divinity, that God never loves to plant his church by violence and
bloodshed.”
And in his highness’ Apology, p. 4, speaking of such papists that took
the oath, thus:
“I gave good proof that I intended no persecution against them for
conscience’ cause, but only desired to be secured for civil obedience,
which for conscience’ cause they are bound to perform.”
And, p. 60, speaking of Blackwell, the archpriest, his majesty saith, “It
was never my intention to lay any thing to the said archpriest’s charge,
as I have never done to any, for cause of conscience.”
And in his highness’ exposition on Rev. xx. printed 1588, and after in
1603, his majesty writeth thus: “Sixthly, the compassing of the saints,
and the besieging 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.”
Secondly, the saying of Stephen, king of Poland: “I am a king of men, not
of consciences; a commander of bodies, not of souls.”
Thirdly, 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 according to the verity of holy scriptures, and a maxim heretofore
told and maintained by the ancient doctors of the church; that men’s
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 pernicious, and the cause
of great and wonderful innovations in the principallest and mightiest
kingdoms and countries of all Christendom.”
And further, his majesty 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 they that
profess themselves to be of the Romish church, neither to trouble or
disturb them in the exercise of their religion, so they live conformable
to the laws of the states,” &c.
And for the practice of this, where is persecution for cause of
conscience, except in England and where popery reigns? and there neither
in all places, as appeareth by France, Poland, and other places.
Nay, it is not practised amongst the heathen, that acknowledge not the
true God, as the Turk, Persian, and others.
[Sidenote: 3. Reas.]
Thirdly, because persecution for cause of conscience is condemned by
ancient and later writers; yea, and the papists themselves.
Hilary against Auxentius, saith thus: “The Christian church doth not
persecute, but is persecuted. And lamentable it is to see the great folly
of these times, and to sigh at the foolish opinion of this world, in
that men think by human aid to help God, and with worldly pomp and power
to undertake to defend the Christian church. I ask of you bishops, what
help used the apostles in the publishing of 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 chains, did they
praise and give thanks to God for any dignities, graces, and 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, Vespasian? 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! human help must
assist and protect the faith, and give the same countenance. To and by
vain and worldly honours do men seek to defend the church of Christ, as
if he by his power were unable to perform it.”
The same, against the Arians:
“The church now, which formerly by enduring misery and imprisonment,
was known to be a true church, doth now terrify 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.”
Tertull. ad Scapulam: “It agreeth both with human reason, and natural
equity, that every man worship God uncompelled, and believe what he will;
for another man’s religion and belief neither hurteth nor profiteth any
one: neither beseemeth it any religion to compel another to be of their
religion, which willingly and freely should be embraced, and not by
constraint: forasmuch as the offerings were required of those that freely
and with good will offered, and not from the contrary.”
Jerome in _Proem. lib. 4. in Jeremiam_. “Heresy 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 misled heretics, that is, with testimonies of
holy scriptures. The slaughter of heretics is by the word of God.”
Brentius upon 1 Cor. iii. “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 book of the civil magistrate, saith: “The laws of the
civil magistrate’s government extend no further than 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. 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 vi. “In the building of the temple there was
no sound of iron heard, to signify that Christ will have in his church
a free and a willing people, not compelled and constrained by laws and
statutes.”
Again, he saith upon Luke xxii. “It is not the true catholic church which
is defended by the secular arm or human power, but the false and feigned
church; which although it carries the name of a church, yet it denies
the power thereof.”
And upon Psalm xvii. he saith: “For the true church of Christ knoweth not
_brachium seculare_, which the bishops now-a-days chiefly use.”
Again, in _Postil. Dom. 1. post. Epiphan._, 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: whereof they that
do compel those that are not willing, show thereby that they are not
Christian preachers, but worldly beadles.”
Again, upon 1 Pet. iii. he saith: “If the civil magistrate shall command
me to believe thus and thus, I should answer him after this manner: Lord,
or sir, look you to your civil or worldly government, your power extends
not so far as to command any thing in God’s 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 God should
suffer you to thrust him from his seat, and to seat yourself therein?”
Lastly, the papists, the inventors of persecution, in a wicked book of
theirs, set forth in King James’s reign, thus:
“Moreover, the means which Almighty God appointed his officers to use
in the conversion of kingdoms, and nations, and people, was humility,
patience, charity: saying, _Behold, I send you as sheep in the midst of
wolves_, Matt. x. 16. He did not say, ‘Behold, I send you as wolves among
sheep, to kill, imprison, spoil, and devour those unto whom they were
sent.’”
“Again, ver. 17, he saith: _They to whom I send you will deliver you up
into councils, and in their synagogues they will scourge you; and to
presidents and to kings shall you be led for my sake_. He doth not say,
‘You, whom I send, shall deliver the people, whom you ought to convert,
unto councils, and put them in prisons, and lead them to Presidents, and
tribunal seats, and make their religion felony and treason.’
“Again he saith, ver. 32: _When ye enter into an house, salute it,
saying, Peace be unto this house_. He doth not say, ‘You shall send
pursuivants to ransack or spoil the house.’
“Again he saith, John x. _The good pastor giveth his life for his sheep;
the thief cometh not but to steal, kill, and destroy_. He doth not say,
‘The thief giveth his life for his sheep, and the good pastor cometh not
but to steal, kill, and destroy.’”
So that we holding our peace, our adversaries themselves speak for us, or
rather for the truth.
TO ANSWER SOME MAIN OBJECTIONS.
And first, that it is no prejudice to the commonwealth if liberty of
conscience were suffered to such as do fear God indeed, as is or will be
manifest in such men’s lives and conversations.
Abraham abode among the Canaanites a long time, yet contrary to them in
religion, Gen. xiii. 7, and xvi. 13. Again: _he sojourned in Gerar_, and
king Abimelech gave him leave to abide in his land, Gen. xx. 21, 23, 24.
Isaac also dwelt in the same land, yet contrary in religion, Gen. xxvi.
Jacob lived twenty years in one house with his uncle Laban, yet differed
in religion, Gen. xxxi.
The people of Israel were about 430 years in that infamous land of Egypt,
and afterwards seventy years in Babylon, all which time they differed in
religion from those States, Exod. xii. and 2 Chron. xxxvi.
Come to the time of Christ, where Israel was under the Romans, where
lived divers sects of religions, as Herodians, Scribes and Pharisees,
Sadducees and Libertines, Theudæans and Samaritans, beside the common
religion of the Jews, Christ, and his apostles. All which differed from
the common religion of the state, which is like the worship of Diana,
which almost the whole world then worshipped, Acts xix. 20.
All these lived under the government of Cæsar, being nothing hurtful
unto the commonwealth, giving unto Cæsar 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 the truth raised up any tumults, the wisdom of the magistrate most
widely appeased them, Acts xviii. 14, and xix. 35.
THE ANSWER OF MR. JOHN COTTON, OF BOSTON, IN NEW ENGLAND, TO THE
AFORESAID ARGUMENTS AGAINST PERSECUTION FOR CAUSE OF CONSCIENCE,
PROFESSEDLY MAINTAINING PERSECUTION FOR CAUSE OF CONSCIENCE.
The question which you put is, whether persecution for cause of
conscience be not against the doctrine of Jesus Christ, the King of kings?
Now, by persecution for cause of conscience, I conceive you mean, either
for professing some point of doctrine which you believe in conscience to
be the truth, or for practising some work which in conscience you believe
to be a religious duty.
Now in points of doctrine some are fundamental, without right belief
whereof a man cannot be saved; others are circumstantial, or less
principal, wherein men may differ in judgment without prejudice of
salvation on either part.
In like sort, in points of practice, some concern the weightier duties
of the law, as, what God we worship, and with what kind of worship;
whether such as, if it be right, fellowship with God is held; if corrupt,
fellowship with him is lost.
Again, in points of doctrine and worship less principal, either they
are held forth in a meek and peaceable way, though the things be
erroneous or unlawful: or they are held forth with such arrogance
and impetuousness, as tendeth and reacheth (even of itself) to the
disturbance of civil peace.
Finally, let me add this one distinction more: when we are persecuted for
conscience’ sake, it is either for conscience rightly informed, or for
erroneous and blind conscience.
These things premised, I would lay down mine answer to the question in
certain conclusions.
[Sidenote: 1.]
First, it is not lawful to persecute any for conscience’ sake rightly
informed; for in persecuting such, Christ himself is persecuted in them,
Acts ix. 4.
[Sidenote: 2.]
Secondly, for an erroneous and blind conscience, (even in fundamental and
weighty points) it is not lawful to persecute any, till after admonition
once or twice; and so the apostle directeth, Tit. iii. 10, and giveth the
reason, that in fundamental and principal points of doctrine or worship,
the word of God in such things is so clear, that he cannot but be
convinced in conscience of the dangerous error of his way after once or
twice admonition, wisely and faithfully dispensed. And then, if any one
persist, it is not out of conscience, but against his conscience, as the
apostle saith, ver. 11, He _is subverted, and sinneth, being condemned of
himself_; that is, of his own conscience. So that if such a man, after
such admonition, shall still persist in the error of his way, and be
therefore punished, he is not persecuted for cause of conscience, but for
sinning against his own conscience.
[Sidenote: 3.]
Thirdly. In things of lesser moment, whether points of doctrine or
worship, if a man hold them forth in a spirit of Christian meekness and
love, though with zeal and constancy, he is not to be persecuted, but
tolerated, till God may be pleased to manifest his truth to him, Phil.
iii. 17; Rom. xiv. 1-4.
[Sidenote: 4.]
But if a man hold forth, or profess, any error or false way, with a
boisterous and arrogant spirit, to the disturbance of civil peace, he
may justly be punished according to the quality and measure of the
disturbance caused by him.
Now let us consider of your reasons or objections to the contrary.
Your first head of objections is taken from the scripture.
_Object. 1._ Because Christ commandeth to let alone the tares and wheat
to grow together unto the harvest, Matt. xiii. 30, 38.
_Answ._ Tares are not briars and thorns, but partly hypocrites, like unto
the godly, but indeed carnal, as the tares are like to wheat, but are
not wheat; or partly such corrupt doctrines or practices as are indeed
unsound, but yet such as come very near the truth (as tares do to the
wheat), and so near, that good men may be taken with them; and so the
persons in whom they grow cannot be rooted out but good will be rooted
up with them. And in such a case Christ calleth for toleration, not for
penal prosecution, according to the third conclusion.
_Object. 2._ In Matt. xv. 14, Christ commandeth his disciples to let the
blind alone till they fall into the ditch; therefore he would have their
punishment deferred till their final destruction.
_Answ._ He there speaketh not to public officers, whether in church or
commonweal, but to his private disciples, concerning the Pharisees, over
whom they had no power. And the command he giveth to let them alone, is
spoken in regard of troubling themselves, or regarding the offence which
they took at the wholesome doctrine of the gospel. As who should say,
Though they be offended at this saying of mine, yet do not you fear their
fear, nor be troubled at their offence, which they take at my doctrine,
not out of sound judgment, but out of their blindness. But this maketh
nothing to the cause in hand.
_Object. 3._ In Luke ix. 54, 55, Christ reproveth his disciples, who
would have had fire come down from heaven to consume the Samaritans, who
refused to receive Him.
_Object. 4._ And Paul teacheth Timothy, not to strive, but to be gentle
towards all men, suffering evil patiently.