[2.] The constant practice of the churches in former ages.
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in all their meetings for advice and counsel, to consent into some form of wholesome words, that might be a discrimi- nating 'tessera' of their communion indoctrine,beingusedin prime antiquity, as is manifest in that ancient symbol, com- monly esteemed apostolical, of the chief heads whereof men- tion in the like summary is made in the very first writers among them, having also warrant from the word of God, and being of singular use to hold out unto all other churches of the world our apprehensions of the mind of God in the chief heads of religion, may be considered. If this be done by the autho- rity of the magistrate, I mean, if such a declaration of the truth, wherein the churches by him owned and protected do consent, be held out as the confession of that truth which he embraceth, it will be of singular use unto, yea indeed must necessarily precede, any determination of the former question. Of the nature and use of confessions, &c. so much hath of late been learnedly disputed, that I shall not pour out any of mine own conceptions for the present about them, in that hasty, tumultuary manner, wherein I am enforced to expose this essay.
[3.] Those who dissent from the truth so owned, so es- tablished, so decreed, do so either in less matters of small consequence, and about things generally confessed not fun- damental ; or in great and more weighty heads of doctrine, acts of worship, and the like: both agreeing in this, that they will not hold communion as either to all, or some parts and duties thereof, which those churches and persons who do embrace the truth so owned, as before, and act accord- ingly.
1st. For the first of these, or such as dissent about things of no great concernment, in comparison of those other things wherein they do agree with them from whom they do dis- sent, I am bold positively to assert, that, saving and pre- serving the rules and qualifications set down under the se- cond head, the magistrate hath no warrant from the word of God, nor command, rule, or precept, to enable him to force such persons to submit unto the truth as by him established, in those things wherein they express a conscientious dissent; or to molest them with any civil penalty in case of refusal, or non-submission : nor yet did I ever in my life meet with any thing in the shape of reason to prove it, although the
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great present clamour of this nation is punctually as to this head : whatever be pretended, this is the Helena about which is the great contest.
What I pray Avill warrant him then to proceed? Will the laws against idolatry and blasphemy, with their sanc- tions towards the persons of" blasphemers, and idolaters (for I must ingenuously confess, all that which in my poor judgment looks with any appeai'ance of pressing toward Haj- reticidium, is the everlasting equity of those judicial laws; and the arbitrariness of magistrates from a divine rule in things of the greatest concernment, to the glory of God if free from them, and that these laws I doubt will scarcely be accommodated unto any thing under contest now in this age of the world among Christians) but shall I say, a warrant taken from hence for the compelling of men sound in so many fundamentals, as were it not for the con- test with them we would acknowledge sufficient for the en- tertainment of the Lord Jesus in their bosoms, to subject to, and close with the things contrary to their present light and apprehension (though under a promise of being taught of God), or to inflict penalties upon a refusal so to do ? ' Credat Apella.'
Shall the examples of extraordinary judgments upon idolaters, false prophets, by sword and fire from heaven, on magicians, apostates, and the like, be here produced? Though such arguments as these have made thousands weep tears of blood, yet the consequence in reason cannot but provoke laughter to all men not wholly forsaken of directing principles.
What then shall be done, they will say ? they have been admonished, rebuked, convinced, must they now be let alone ?
Something as to this I shall add, in the close of this dis- course ; for the present let learned Whitaker answer for me. And first to the first, of their being confuted : ' Possunt quidem controversiae ad externum forum deferri, et ibi de- siniri ; sed conscientia in eo foro non acquiescit, non enim potest conscientia sedari sine Spiritu sancto.' Let contro- versies (saith he) be determined how you please, until the conscience be quieted by the holy Spirit, there will be little peace. Unto which I shall not add any thing, considering
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what I said before of conviction. And to the latter, of letting them alone to their own ways : ' Ecclesiae quidem optatius est levibus qiiibusdam dissensionibus ad tempus agitari, quam in perfida pace acquiescere ; non ergo sufl&cit aliquo niodo pacem conservari, nisi illam esse sanctam pacem con- stiterit,' Whit. con. 4. de Rom. Pont. qu. 1. cap. 1. sect. 2. Better some trouble, than a perfidious compelled peace. See him handle this more at large, with some excellent conclu- sions to this purpose. Con. 4. de Rom. Pont. qu. 1. cap. 1. sect. 19. p. 48. et 50.