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selves, that we may arrive to a perfection of judga ment; and consequently upon judgment, to a right frame and temper of mind.
Now all this I have discoursed upon this argument of judgment of truth, and conscience of right, which are things that have great place in religion ; and wherein if we will have any foundation for our profession, and denominate ourselves christians, from true and solid grounds; we must charge ourselves with these things; and put ourselves into a capacity of discerning the difference of things, and form ourselves according to that judgment.
DISCOURSE X. The MALIGNITY of POPER Y.
JAM E s iii. 18. The fruit of righteousnefs is fown in peace of them that
make peace. I Have proposed to make use of these words as a I character, a criterion, a note or mark of diffe
rence and distinction : and that not only of perfons in their fingle capacities, but chiefly of churches. For we find the great enquiry of christendom is, Which is the true church? The Romiss they pretend that they are it : and they will tell us, that there is no other ; and that there is no salvation out of their shurch. A very great affuming, and taking upon
themselves. I would not run into other arguments, but let us judge by this temper recommended in the text, which is likely to be the true church. If they do make use of the name and credit of religion for inhuman and cruel practices, then this character doth not belong to them. Let us try by that : and,
In the first place they own it, that they may propagate religion with fire and sword : and by woful experience it hath been found, that that which hath been done under that title of extirpating heretical pravity, of which they take to themselves the cognisance and judgment, hath proved the most fiery and incendiary principle that ever was in the world, Farther, they do not account themselves bound to keep faith and truth with hereticks. They say, that by heresies, men lose all their right to truth; whereas we know that keeping our word is the foundation of all converse : for what is onė man to another, more than his word? If men be not true to their word and promise, by which men are sure of persons and things, all converse is to little purposč, if not for the worfe.
Farther, they sanctify, by their notion of religi. on, treachery, falshood and perfidiousness, murder, massacre, bloody and cruel practices ; and all this, to extirpate heresy, (as they call it) to plant religion, and bring men into their church. But how this agrees with the character given of religion in the text, and the intent and purpose of it, lét any man judge. Verily, by what these men say and do, orie would think that hell itself were broken loose, and come up into the world. So unlike it is to new Vol. I.
Ferufalem that shall come down from above. Yet this is that religion which they practise, and which they own in their principles. And because I am u. pon a material point, I will give you a few instances by which it will appear, that what I have said is true. Henry the third king of France was basely murdered by Clement. Henry the fourth by Ravillac. And see how these practifes took among them. Pope Pius the fifth that was then alive, applauded the fact of Clement, and reckons it as glorious a work as God's sending the Messiah into the world, or raising him from the dead: that a religious person should do such an act, for the interest, service, and advantage of the church : because it was done in the defence of the holy league, which was indeed nothing but rebellion and irreligion.
John Huss, and Jerom of Prague were burnt for hereticks, notwithstanding the safe conduet that was promised them. But they did all agree, that the emperor could not give safe conduet to such hereticks, and that no faith ought to be kept with them. In this case, we may use the words of good old Jacob, Gen. xlix. 6. Simcon and Levi are brethren, inftruments of cruelty are in their habitation. O my soul, come rict thou into their secret, unto their assembly, mine how nour be not thou united. Curseel be their anger, for it was fierce, and their wrath, for it was cruel, &c. In matters of good and evil, men ought to be governed by the reason of things, or by plain and express texts of scripture. But these men do teach us, as Gideon was said to teach the men of Succoth, Judg. viii. 16. IVith thorns and briars of the wilderness, wiih
under, were to home were ftonere not worthy,
these he taught the men of Succoth. Or as foab did, 2 Sam. xii. 31. He brought forth the people that were taken, and put them under faws, and under harrows of iron, and under axes of iron, and made them pats through the brick-kiln, &c. These are the men that fulfil what is written by the author to the Hebrews, chap. xi. of men of their spirit and temper, that used those men, of whom the world was not worthy, after this manner : fome were stoned, others were fawn afunder, were tempted, were pain with the sword, and made to wander about in sheep-skins and goat-skins, being deftitute, afflicted, tormented. These men of whom the world was not worthy, had trial of cruel mocking and scourgings yea of bonds and imprisonments. All these things are verified of those, that have been persecuted by the roman church : the Albigenses and the Waldenses ; of whom multitudes were murdered for their consciences toward God.
I might also instance in their manner of converting the Indians and natives : and tell you fuch lamentable stories, that would even pierce the heart of any man to hear them. But to come near home, their massacre of Paris, accompanied with fuch cruelty and barbarity, as words can hardly express. Never was it known in the world, that men should all on a sudden, rise up against their neighbours among whom they lived in peace; and without any provocation, or wrong done to them, to rise up and destroy so many thousands, upon the score of religion and conscience, as they did here, and in Ireland. The relation of both which is extant,
But lastly, their design all along and continued practice among us, in the days of Queen Mary and Elizabeth. In the former of whose reign, who is ignorant of the havock they made upon good and innocent men, haling them not only to prisons, but to the stake, because they could not worship a piece of bread, for God? And what they are now a doing God only knows ; though in some measure their intentions have been discovered by their actions. Alas! what have these men to do with our faith in God ? Is it any wrong to them, that we have faith in God according as we find cause to believe? Is it not enough that we do approve our consciences to God, and to receive from God what he hath spoken? Is all this to no purpose, unless we will comply with their novel creeds, none of which were known in the days of the apostles, nor for several hundreds of years after ? I say, what just cause of provocation do the reformed religion give to these popish spirits : that because protestants cannot believe as the popish church doth, but are guided by reason and scripture, the most facred things in the world; the one being the light of God's creaon and the other the revelation and result of his will. Because we cannot practice contrary to these, nor otherwise than our judgments and consciences allow of ; therefore are we used, as they in Daniel by Nebuchadnezzar, thrown into the fiery furnace, and persecuted with plunders, massacres, and what the malice of these men can invent. Is this any religi-, ous motion think you ? which always ought to be in obedience to God, and according to knowledge.