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extending his goodness to all, recommending, not forcing his precepts on men; yet receiving his willing followers with great endearedness, and every one was his friend who obeyed his holy commands. And whosoever did the will of his Father, the same was to him as his brother, and sister, and mother.1 These were the terms of his communion, as they are of those who are his true followers; and though they meet with cruel mockings from some, and severe persecutions from others; yet they can pray for those who do it ignorantly, and say, "Father forgive them; they know not what they do." But as to a confor

mity without conviction, the said author seems positively against it :-"We must join peace and truth together; and no consideration whatsoever should make us do anything we judge unlawful or forbidden by God."2

So that the soul resigned to the Lord cannot act offensively towards him, whatever is enjoined by laws of men, yea attended with sufferings for Christ's sake, accounting these but light afflictions, which work for us a far more exceeding and eternal weight of glory.3

If they did these things to our Lord, in whom the power of his Father was so largely manifest, then those to whom but a measure is given, may expect a little of the same; If they did so to the green tree, much more to the dry. 4

But as we have his example in his patient suffering, so have we also his example in looking to "the joy that was set before him, who endured the cross, and despised the shame, and is set down at the right hand

(1) Jno. xv, 4. (2) Scougal. (3) 2 Cor. iv, 17. (4) Luk. xxiii, 31.

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of the throne of God," and will come to judge all ungodly persecutors of him in his members; for he considers, as they have done it to the least of his, so have they done it to him in his little ones, whose portion herein was told them long ago, "All that will live godly in Christ Jesus, shall suffer persecution."1

Again, saith the Apostle, "it became him for whom and by whom are all things (in bringing many sons to glory) to make the captain of their salvation perfect through suffering.'

"2

Forasmuch, then, as Christ hath suffered for us in the flesh, let us arm ourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin, that he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God.3

Some may think in their imposing, that they are serving God therein, and in persecuting those that cannot bow thereto; but they should remember Zion is not built with blood, nor Jerusalem with iniquity. 5 It is the wolf, and not the Lamb nor his Spirit, that tears and devours for religion, much less for ceremony; yet, alas! it is that has been the occasion of much cruelty. The conscientious man that dares not conform to things not commanded of God, is often a sufferer, where swearers, blasphemers, drunkards and profane persons go free.

(1) 2 Tim. iii, 12. (2) Heb. ii, 10. (3) 1 Peter iv, 1, 2. (4) John xvi, 2. (5) Mich. iii, 10.

CHAPTER XXIV.

Of Persecution, and Testimonies against it.

THOUGH it is so known a practice, that many do persecute for religion, and some do justify it, yet men of divers persuasions on particular occasions have largely declared in favour of liberty of conscience, of which take a few instances.

I begin with Constantine, a Roman Emperor while the empire was very large, who, embracing Christianity, is by Nicholas Causin brought in thus speaking to the people :-" I intend not that any man should be forced in the matter of his religion; the services of the world are oft-times constrained; but those we render to God ought to be voluntary. We have no greater proof of the divinity, than mercy. God sheweth what he is in so long time, and with such patience, suffering the impieties and ingratitudes of men. I would have all the world know, I intend not to make Christians by necessity, but discretion. As it is a crime to deny true religion to those that require it, so is it an importunity to seek now to impose it by force on such as demand it not. They that will not follow my example, shall not, therefore, be separated from my friendship. I am the common father of all in general, and no man ought to be frustrated of the preservation, which I owe him."1

If this was the free sentiment of a wise and great emperor, how would it exalt the prudence of the kings of our age to follow his example, and be the common

(1) Ho. Court, tom 2.

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father and protection of their people, and not let any, for matters of conscience, be made a prey to furious zeal.

How commendable was his moderation towards his heathen subjects, and how unlike are the practices of some, who persecute to gaols, galleys, tortures, and death itself, for things not necessary to salvation.

To give now an example of the Protestant Episcopal way, remarkable is that treatise of Jeremy Taylor, called "Liberty of Prophesying," published when the Episcopal way was under some discouragement; and to quote him at large, were to transcribe much out of many chapters of the book; however, I am willing to transcribe a little out of his preface

Against this (imposing upon other men) I have," says he, "laid prejudice enough from the dictates of Holy Scripture; it is observable, that this, with its appendant degrees, I mean restraint of prophesying, imposing upon other men's understanding, being masters of their consciences, and lording it over their faith, came in with the retinue and train of Antichrist, that is, they came as other abuses and corruptions of the church did, by reason of the iniquity of times, and the cooling the first heats of Christianity, and the increase of interest, and the abatements of Christian simplicity, when the church's fortune grew better, and her sons grew worse, and some of her fathers worst of all; for in the first three hundred years there was no sign of persecuting any man for his opinion, though at that time there were very horrid opinions commenced, and such as were exemplary and parallel enough to determine this question; for they then were assaulted by new sects, which destroyed the common principles of nature, of Christianity, of inno

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cence, and public society; and they who used all means, Christian and spiritual, for their disimprovement and conviction, thought not of using corporal force, otherwise than by blaming such proceedings. And, therefore, I do not only urge their not doing it as an argument of the unlawfulness of such proceeding, but their defying it, and speaking against such practices, as unreasonable and destructive of Christianity; for Tertullian is express,- Humani juris et naturalis potestatis, unicuique quod putaverit colere sed nec religionis est cogere religionem, quæ suscipi debet sponte non vi.' The same is the doctrine, saith he, of S. Cyprian, Lactantius, S. Hilary, Minutius Felix, Sulpitius Severus, S. Chrysostome, S. Hierom, S. Austin, Damascen, Theophelact, Socrates scholasticus, and S. Bernard.".

To which he adds,-“That all wise princes, till they were over-born with faction, or solicited by peevish persons, gave toleration to differing sects, whose opinions did not disturb the public interest.”

And having gone through and examined and confuted the notions upon which some pretend to impose upon conscience, he concludes with those excellent words of St. Ambrose (as he calls them)—" Nec imperiale est libertatem dicendi negare, nec sacerdotale quod sentiat non dicere."1

I could instance varieties of testimonies of other persuasions, that have written largely against imposition upon conscience, and could quote abundance in the like case from the writings of our Friends, but I intend to confine myself to that of John Whitehead: "Let this be a witness, now, and in ages to come,

1) Vide Sermon on "Ye know not what spirit ye are of."

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