Policy, as Well as Honesty, Forbids the Use of Secular Force in Religious Affairs

The wisdom that is from above, is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hipocrisy.

THE necessity of a well regulated government in civil States, is acknowledged by all; and the importance and benefit of true Christianity, in order thereto, is no less certain. For the great Author of it assures us, that his disciples are the salt of the earth, and the light of the world, Mat. 5.13, 14. That is, his religion is as necessary for the well-being of human society, as salt is to preserve from putrifaction, or as light is to direct our way, and to guard against enemies, confusion, and misery. This is evident, because 1st, The universal rule of equity, enjoined by our Lord, has the most natural and effectual tendency to promote extensive union of any means in the world: And both our friends and our enemies know, that our salvation and welfare, as a people, greatly depends thereupon. 2d, His precepts plainly require, the yielding to all their dues, faithfulness in every station, benevolence to all, and the working ill to none. 3d, A regard to all these things is enforced with the certain promises of his help and blessings, for time and eternity, to p. 4those who please him; and with as sure declarations of tribulation and wrath, distress and anguish, upon every soul of man that doeth evil. And who can help seeing, that these things are as necessary to the welfare of society, as salt and light are for our bodies? But if so, why have such quarrels and oppressions, such deceit and cruelty, been practised for many ages under the Christian name? The answer in general must be, because many mistakes, and corrupt principles have been covered with that lovely name; of which the following are not the least.

1. A conceit that religion gives the subjects of it, a right of dominion over the persons and properties of others. Which is as contrary to the laws of Christ, as darkness is to light; [Mat. 10.11—14. Luke 10.5—11. 1 Cor. 10.32; 1 Peter 2.12.] and is the evil that all contention comes from. Prov. 13.10. This moved such as called themselves Christians in Europe, to claim the property of infidels in America; from the poison whereof we are not yet thoroughly purged.

p. 42. Instead of holding fast THE FORM of sound words, which requires our supreme regard to God, and the loving of our neighbor as ourselves, men have invented A FORM of godliness, to cover self-love with; under which they have been false accusers, and fierce despisers of those that are good. 2. Tim. 1.13 and 3.1—5. Under this mask, one generation after another p. 5have cast the reproach of their own wickedness upon others, and have made a prey of such as have departed from their evils. Isai. 59.15. And what less than this, has been done to the Baptists, for above two hundred years? It is most evident that the mad actions at Munster, in 1533, proceeded from a conceit, that the sword was then consecrated to the christian cause, so that those who had got it into their hands were to enforce their religious sentiments thereby. Which conceit never was admitted by any Baptist church that we know of, either in Britain or America; yet the ruling parties in both countries, have held that evil fast, while they have, not only reproached the Baptists with the scandals it has produced, but also have often made a prey of them for departing therefrom.

3. By these means partiality has been established by law, and men have been empowered to give away the money, and to judge the causes, of such as they were interested against.

p. 5Testimonies against this iniquity, have not only been given by dissenters from the established worship in this country, but also by some of the greatest men among the congregationalists; tho' little regard was paid thereto. In 1656 the town of Ipswich imposed a tax upon all the inhabitants, for a minister's settlement, for which distress was made.— Whereupon one of their greatest rulers proved, p. 6from the first principles of government, that representatives have no right to give away any money, but only for the good of the whole community; and that the taking of it away from one person or party, and giving it to another, was TYRANNY. [Mass. history, vol. 3. p. 291—309. Baptist hist. p. 310—312.] And one of their chief ministers, who had been attached thereto, till he saw the same measures meted to them again, by the tyrant Andros; was so much enlightened thereby, as to see, that a man has a right to all his temporal enjoyments before he becomes a Christian, which he is so far from losing by embracing Christianity, because he does not happen to be of the uppermost party, that he said, "For an uppermost party of Christians, to punish men in their temporal enjoyments, because they dissent from them in some religious opinions, or with an exclusion from the temporal enjoyments which would justly belong to them, is a ROBBERY." [Dr. Increase Mathor's life, p. 59.] And in the year 1700, he plainly proved, that Christ has given the right of chusing all church officers, to the brethren in each particular church; from whence he asserted that it would be SIMONICAL to affirm that this sacred priviledge may be purchased with money. [His vindication of gospel order, p. 67, 68.] And the town of Boston, where he was minister, procured a special p. 7act of the assembly, to exempt them from this simony, which has been imposed upon the country ever since. If any enquire how tyranny, simony, and robbery came to be introduced, and to be practised so long, under the Christian name? The answer is plain, from the word of truth. It was by deceitful reasonings from the hand-writings which Christ blotted out, and nailed to his cross. …