THE Sword, Pestilence, and Famine, are the three most dreadfull scourges wherewith God uses to chastise a stub­borne People; and although that Sinne be the only gene­rall cause to pull downe vengeance, and God ordinarily makes use of naturall meanes to convey it upon us in what kinde soever; yet in the former, man appeares to be a more principall and immediate instrument, then in the two latter, and doubtlesse by Gods permission, hath a greater liberty and power to beginne, and put an end to it, which was the cause that the Sword onely hath destroyed far more without comparison, then Famine and pestilence together: wherefore when David found himselfe in a strait by the three propositions of Sword, Pestilence and Famine. which God made unto him as a punishment for numbring of the people, knowing full well the cruelties of man, chose to fall into 1 Chron. 25. the hand of God, wh [...]therefore sent the Pestilence upon Israell, which in this respect besides others may justly be thought the more mercifull of all three, and by consequence of what was said, it will follow, that such as have the keeping of the Sword, with power to draw and put it up again, must be accountable for all the bloud­shed: Had Kings no other thornes about their Crownes, doubt­lesse this one if duly thought on, would keep them circumspect and watchfull in every action, the least whereof, though insensibly, conduces somewhat towards Peace or Warfare.

Warres, and rumours of warres have ever beene, and are at pre­sent throughout the world; but since Princes became Christians, it may have been observed, how Christendome a spot of ground only, hath continually been the Cock-pit, & all the world besides but as a breathing place; however we ought not for this cause to be for­ward in justifying Wars the more, but rather make search and strict enquiry whence it comes to passe, that Christians are so plunged therein, since they of all other people can justifie it least.

[Page 2] I know there may be a just-War, but what I am now to say, is meant only against that which is unjust, and so desire it may be un­derstood, whereof I doe the more presume because no Warre but hath much evill as the effect thereof; and however for such as do begin a War, we may charitably conceive of both sides, that they apprehend it to be lawfull, yet if we examine standers by, and heare what all that are not interessed doe judge thereof, we shall finde them generally condemning both sides, though one per­haps in a greater measure than another.

St. Paul sayes, that covetousnesse is the root of all evill, and Warre 1 Tim. 6. 10. which is the greatest of those evills, questionlesse was never yet without a coveting; however, because that neither coveting, nor such other motives as are the reall and originall causes of taking up of Armes, have not for the most part beene found, or thought sufficient to prevaile, or beare sway enough with all such as are to be required to contribute largely for the maintenance thereof; I say, it may most commonly be observed, that whatsoever were the reall, though more secret ground of War, Religion was still pre­tended to be the principall, or at least endeavoured to be made seem so far forth hazarded and engaged in the quarrell, that no man might adventure to call in question the lawfulnesse thereof, or seem backward in supplying without palpable scandall and sus­pition of luke-warmnesse in Religion: I need not bring examples for proofe hereof, every mans own acquaintance in Histories will furnish himselfe abundantly.

But in regard that Religion, though perhaps it seldome was the primary and sole cause of making War (in that I thinke few have been so conscientious, yet such as some Casuists conceive, were but a misgrounded conscience in respect of an offensive War) hath notwithstanding been, and still is the most powerfull meanes and stratagem to countenance and continue it, whereby that which ought to be most deare and sacred, becomes a pander to satisfie our lusts, the consideration whereof, the shedding so much Chri­stian bloud, the obstructing of the Gospels propagation, the mise­rable devastation of whole Countries, with infinite perpetrating and multiplication of most enormous and execrable villanies, have moved me to consider with my selfe, which way Religion might be vindicated and redeemed from this abuse, the grand meanes of fomenting. Wars discovered, the main jealousies prevented which [Page 3] Princes pretend to have of one another, or King and people a­mongst themselves, towards accommodation of the present Wars, and cutting off occasion from such as otherwise might spring up againe hereafter.

Whether Religion have been the reall cause of so much War in Christendome, or so pretended only, makes all one to what I have in hand, which is to prove in this Discourse, by Gods assistance, how a man ought not to be persecuted for conscience sake, as will appeare by the inconsistencie thereof with sundry Scriptures fol­lowing, which being once concluded on, and put in practice, will make an open way for the free passage of the Gospel, quite cut off the greatest jealousies and feares which perplex the mindes of Princes, States and People, when they suppose or but alleadge an endangering of their Religion, and consequently the likeliest course of reducing all Christian Countries to peace amongst themselves, and friendly intercourse with * one another.

St. Paul saith, You are bought with a price, be ye not the servants of 1 Cor 7. 22, 23, 24. men: this must be meant for matters of this world, or else of that which is to come; about subjection of the body in civill affaires, or subjection of the soule in spirituall; but it cannot be understood for matters of the body, or of this world, because it would then contradict other places of Scripture, which command all to be sub­ject Rom. 13. 1. 1 Pet. 2 13. Eph. 5 22. and 65. 1 Pet. 2. 8. Col. 3. 22. unto higher Powers, servants to their masters, wives to their hus­bands, and the like; in which respect, as also from the coherence with the words aforegoing, it appeares necessarily to be under­stood, that we must not be subject concerning our Religion, mat­ters of conscience or touching the soule, to be of this or that Re­ligion, because we are commanded by King or State, for though it be the true Religion which we professe, yet if we were forced to it, it will doe us little good, nor be ever a whit available, for God accepts only of willing service, such as we performe of our owne free election, not by compulsion.

Neither is the objection good, that though men be forced into Object. the true Religion at first without any liking of their owne, yet af­terwards it falls out that such approve of it, and will not bee brought to change nor alter, which must needs be acceptable to God: For first, the compelling of a man to any thing against his Answ. owne conscience, especially in matters of faith, is a doing evill, which God forbids, that good may come of it, and therefore we can­not Rom. 3. 8. and 14. 23. [Page 4] expect that he should prosper, so bad a meanes to produce so good effect, as that people at first constrained to make profession of the true Religion, should afterwards prove sincere and true be­leevers, by vertue of those coercive powers which were meerly unwarrantable and sinfull, but for such as doe so continue, it is to be attributed to some other meanes whereby they became con­vinced of the truth, or more secret call of God, which would in due time have found out, and brought them home into his sheep­fold without the helpe of a tyranous inquisition.

This is more evident if we consider the multitudes of people and whole Nations which live and dye in the Religion they were borne, with equall constancie and security, though their faith and tenets be diametrically opposite to one another; and for those that happen to be thus of the true Religion, because borne in it, though it be the true one, and that they will not be brought to change, yet for most part they can give no better reason of their faith, then those that are in the wrong, and perish as obstinately, for they tooke not their Religion upon choice or triall, neither do they continue it upon judgement, never having searched or tried the Scriptures, as we are commanded; and indeed they may well say, to what purpose shall we examine our selves, as St. Paul saith, whether we be in the faith or no? to what end, Try the spirits whether 2 Cor. 13. 5. 1 Joh. 4. 1. Gal. 1. 8. they be of God? or, Search the Scriptures, whether the doctrine taught us now be the same which the Apostles left us? when we may not professe the Religion we apprehend to be the only true one, but are forced to make profession of that only which the State shall thinke fit, and declare to be such.

Nay, in that St. Paul sayes, Trie the spirits whether they bee of God or no; and tells them plainly, that if any man thinke himselfe to be something, then he is nothing, that he deceiveth himselfe, and that eve­ry man should therefore prove his owne worke, and that then he shall have rejoycing in himselfe alone, and not in another, for every man shall beare his owne burthen, Gal. 6. 3, 4, 5. And to the Thessalonians he saies, Prove all things, and hold fast that which is good, 1 Thess. 5. 21. Do not such thwart and resist these Scriptures, who take upon them to as­signe and stint men unto certaine spirits, as though they could be saved by the faith and knowledge of others, with expresse peremp­tory commands to receive them for the true Spirit of God, with­out any triall or examination? and indeed it is better to take up a [Page 5] Religion without triall upon adventure, then having examined and found it Antichristian or erronious, submit unto it notwith­standing; but certainly if well examined, this will appeare not a bare adding or taking from the word of God, but a flat opposition, and giving the lie, as I may terme it, unto the Scriptures, for whom a heavier judgement is preparing, if such a one were possible, then that which is denounced in the Revelation. Rev. 22. 18, 19

What if the Prince and Peeres should change Religion, must they be subject also to persecution? I know not how they can be well secured so long as such Statutes are in force; for in that they concerne matters of Religion, if they binde at all, they binde most of all: But what if a King and Parliament should repeale all Acts against the Papists, and passe others of the same tenour a­gainst all Protestants, must we therefore all turne Papists? If that Religion must be received and forced upon the consciences of people, which by a major part is voted to be the true one, I know no remedy but that we may be lyable againe hereafter to change as often as those that lived in the Reignes of Henry 8. Edward 6. Queen Mary, and Queen Elizabeth.

My humble desires therefore are, that we may not procrastinate any longer the preventing so great a misery, as the world cannot possibly torment us with a greater, not through confidence of a present prevailing party, or such other assurance as carnall policie and wisdome doe only furnish us withall; the Bishops condition may be sufficient item to us in this behalfe, who, notwithstanding so many suffered by them, had within lesse then five yeares since greater multitudes of abettors within this Kingdome, then ever a­ny kinde of Church government in likelihood will find hereafter; it is necessary therefore to proceed upon a sure foundation, by passing an act against persecution for Religion, which besides the agreeablenesse with Scripture, all degrees of people having once tasted the sweetnesse of it, will never suffer themselves to be be­reaved thereof againe, and by that means become a sure establi­sher of the generall peace of the Kingdome, and dispose every one more willingly to submit to higher powers, though to some pre­judice of his propriety when he apprehends himself certain to en­joy the Liberty of his Conscience.

But may we not any longer be subject unto men? Surely then in 1 Cor. 7. 22, 23 whatsoever sense it be meant, we must be subject unto Christ, [Page 6] his yoke is easie; and we must not live lawlesse as we our selves list, Matth. 11. 30. but persecution imposes a heavier yoke of subjection upon the Conscience, then any Prince or Tyrant in the world doth upon the body of his Subjects: And although every soule must be sub­ject to higher Powers in civill matters, yet there are degrees of subjection and relations in a Common-wealth whereby one is bound to yeeld more or lesse subjection, obedience, respect, and honour, according to the respective Lawes and ranke wherein he stands; and yet in most Countries every Subject from the highest to the lowest hath a kinde of freedome, and possibility of quitting himselfe from the most toilsome and inferiour vassalage, if he be a man of abilities or wealth; but that Law which imposes on the Conscience, serves all alike, save that the most ingenious and con­scientious Note. are most afflicted with it, and so long as it is in force, a good Conscience hath no meanes either to evade it or dispence with it.

But how fruitlesse a course it is to force men to conformity in a Religion they have no liking of, will appeare by the small suc­cesse it wrought on Papists here in England, many whereof went to Church when they were strictly lookt too, stopping their eares with wooll because they would not heare at all, or heare with an intention to beleeve the contrary; or else like Protestant Mer­chants and travellers in Italy and Spaine, which ordinarily goe to Masse and Vespers, to avoid suspition of the Inquisition, but be­cause their hearts joyn not in the Church devotions, they purpose­ly send their eyes a gadding after beauty, whilest many, too too many, by custome assume so great a liberty, as if the eye could not sin in one respect, whilest the heart consented not in another, or rather as if God would pardon them the lust of the eye, so long as they were not Popish in their hearts.

But more remarkable it is in the Moores of Spaine and Jewes of Portugal, some whereof dissembled Popery in their successive ge­nerations some hundreds of yeares together, untill the Moores be­ing discovered in such multitudes, as that the King not thinking it safe to retaine them longer in so slavish a captivity of the Consci­ence, nor able to give them a tolleration without the Popes dis­pencing, commanded them to be gone, and accordingly about the yeare 1606. they conveyed themselves into Barbaria and Turkey, with such a stocke of Christian crafts and pollicie, as not only the [Page 7] Pirates, but those whole Nations are much advantaged and im­proved, to the no lesse shame than detriment of Christianity: Oh let not the like befall England, with her manufactors, but I feare it is almost too late to wish so, for so many thousands of them being already gone, are able to teach all the world, unlesse both they be suddenly recalled, and others encouraged to continue by a Liberty of Conscience.

And for the Jewes in Portugall, the Inquisition used alwaies to be full of them, seldome without foure hundred or five hundred together, and though most of them will not scruple, and many of them chuse rather to marry with such as really are Christians, that they may with more security play the hypocrites, yet by such as live amongst them it is observed, that though from one generation to another, they have matched into Christian families, yet they re­serve and instill their Jewish principles so subtilly into their off­spring, as the children though they have remaining in them not above one two and thirtieth part of a Jew, are notwithstanding knowne by infallible presumptions to be Jewes in heart, though outwardly they make profession otherwise.

In the Gospel according to St. John, Jesus answered, My John 18. 36. Kingdome is not of this world, if my Kingdome were of this world, then would my servants fight that I should not be delivered up to the Jewes. What can be more opposite unto the intentions and proceedings of our Saviour, who rather than resist chose to suffer persecution unto death, than these that persecute others unto death? If Christs Kingdome be not of this world, but if it be mysticall and spirituall, then must it necessarily be erected by powerfull preaching of the Word; and by the Spirit: When Peter. smote off the high Priest servants care in defence of his Master, our Saviour bids him put up Matth. 26. 51, 52. his sword, and instead of commending him and his zeal in rescuing the sacred Person of our blessed Saviour, saies, All they that take the sword shall perish by the sword: And St. Paul exhorts the Ephesians Eph. 6. 10. 17. to be strong, but in the Lord, and in the power of his might, not bran­dishing the sword of civill Magistrates, but to take the belmet of sal­vation, and sword of the Spirit, which is the word of God: and in ano­ther place he sayes, that Faith comes by hearing, and how shall they be­leeve in him they have not heard? and how shall they heare without a Rom. 10. 14. 17 preacher? And yet if it had been as good a way, Paul would doubtlesse have taught it them, by saying, how shall they beleeve [Page 8] unlesse you tell them? and how shall they know what is to bee beleeved, unlesse you impose it upon them? But this was none of Pauls Doctrine; both our Saviour and his Apostles not only taught and practised, but sealed the contrary with their bloud.

The Spaniards are blamed, and that justly, by all other Nations for having massacred so many millions of West-Indians in their owne Country, under pretence of Religion, though it be evident, it was only that they might the easier rifle them of their gold and silver, and so it is in all persecutions pretended for Conscience sake; for did we but a little consider with our selves, we would easily conclude, that few have been yet so mad to put people to death meerly for Religion sake; I know that many in passion, rage and fury, will say it is pity such Hereticks should live, but when such men are in a calme mood, if another Nathan, like him that came to David, should say unto them, there is such a neighbour of mine 2 Sam. 12. 1. charitable to the poore, upright in his dealing, courteous in his be­haviour, meek and lowly minded, loyall to his Sovereigne, true to his Country, chusing rather to suffer than offer injuries, beloved of all that knew him, and never so much as tainted with suspition of any thing blame-worthy, till of late being accused as a Separa­tist for seducing the Kings liege people unto his owne Religion; the Jury finding him guilty, he is condemned to dye; will not a tender hearted Christian be ready to reply, it is pity such a one should dye? and though the Law condemne him, the King is mercifull, and doubtlesse would reprieve him if he knew he had been loyall to his Country, and committed no other sinne then en­deavouring by argument from Scripture to bring others of his owne Religion: now though most men, or every good man would be loth that a conscientious Christian should be put to death for doing nothing but what he is bound in conscience, the winning Proselites to his cause, his religion, which amongst so many different sorts of Christins, he thinks to be the right, and himselfe no lesse obliged to publish it, then Peter and John, who when they were commanded by the Magistrate not to speake or Acts 4. 17. 10. teach in the name of Jesus, answered, We cannot but speake the things which we have seen and heard: And when our Saviour sent out his Apostles, he said unto them, What I tell you in darknesse, speake ye in light, and what ye hear in the ear, that preach ye upon the house tops, and Matth. 10. 17, 2 [...]. feare not them which kill the body, cut are not able to kill the soule: Now [Page 9] though Christians generally will not acknowledge that they put any to death meerly for Conscience sake, yet so long as there is a Law where­unto such as differ from us in religion, or any point thereof shal be more lyable then our selves: as the Jewes, when they could not resist and gain­say the spirit wherewith Steven spake, stirred up the people, suborned and set up false witnesses to accuse him, Acts 6. 11. 13. So, amongst us there will not be wanting one or other who for some private interest and by­respect, will finde out one to accuse, others to witnesse, a Jury to give verdict and make guilty, a Judge to pronounce the sentence, and at last finde meanes to keep the King from reprieving, all of them thus con­spiring to put him to death by the advantage of such a Law, whereas really it was not his Religion which they so much regarded, and they may cleerly say they put him not to death for his Religion, but it was their owne respective private benefit and ends which corrupted them to compasse his distruction by force and colour of such a Law.

But why? what reason which is Scripture proofe can be given, why a particular Gentleman should be put out of a Mannor whereof he hath the propriety by inheritance or purchase, more than a whole Na­tion, a Nation of Infidells and Pagans for Religion sake? Perhaps it Object. may be said, the State hath enacted a Law whereby this Gentlemans whole revenue or part of it becomes forfeited, because he is not of the true Religion; whereto I answer, That Popery was enacted to be the true Religion in Queen Maries dayes, and that which Protestants pro­fesse Answ. in Queen Elizabeths, yet they could not be both the true Religi­on, however the Subject was not suffered to say so much of either, so long as they had a Parliament protection; but doubtlesse all just Laws have their grounds and rule in Scripture, and more exactly such as con­cerne Religion, which is the unum necessarium: and if a Pagan Nation may not be invaded in their teritories, because they will not be of our Religion, nor a neighbouring Christian people differing from us in some opinions, why should a particular man have his only lambe, 2 Sam. 12. 4. his pittance taken from him for refusing only to be of a religion, or of an opinion which would absolute damne him because he doubts, so long Rom. 14. 23. as he lives peaceably, and gives unto Caesar the things which are Caesars?

In Genesis we finde that Hamor and Sechem told the men of their City that Jacob and his children were peaceable, and therefore moved that they might dwell in the land and trade therein; but when Simeon and Levi had treacherously slaine Hamor, Sechem, and all their males, whilst they were sore after their late circumcision, though it was in revenge that Sechem had first defiled their sister Dinah, yet Jacob reproved them [Page 10] saying ye have troubled me, and made me to stinke amongst the inhabi­tants, Gen. 34. 2. 21. 25. 30. So when the Protestant Princes made in­tercession to the Emperours of Germany, or Kings of France in behalfe of such as professed the reformed Religion: nay, when any Christian Prince made meanes to Turke or Persian that their subjects might live within their jurisdictions enjoying Liberty of Conscience, doe we thinke they used any other arguments then that such Christians were peaceable harmlesse men, medled not with the State or Government, and desired only that they might be permitted to recide there, and en­joy the freedome of their Conscience, where they had their revenues, friends, or best meanes to get a livelihood? they moved not that such poore Christians might not be persecuted because they were of the true Religion, for every man thinkes his owne to be the truest, and though he take advice of never so many, will not let another be finall judge thereof; for Turkes have as much reason to persecute Christians, as Christians have to persecute Turkes; but for Christians to persecute one another, and yet blame one another for the same persecution; how can they chuse but thinke St. Pauls reprehension was not so sutable to the Romans, as themselves? and how can they expect to avoid Gods judgements mentioned in the Text, so long as they perish so wilfully, condemning others for what they doe themselves? the words are these; Therefore thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another thou condemnest thy selfe, for thou that judgest Rom. 1. 1. 3. doest the same things: And thinkest thou this, O man, that judgest them which doe such things, and doest the same, that thou shalt escape the judgement? Might not St. Paul if he were now living say, Thou Protestant, sayest thou a man [a Calvinist] should not persecute, and doest thou the same? Thou Calvinist, sayest thou a man [a Protestant] should not persecute, and doest thou the same? Since it is most true, that they must mutually justifie, or mutually condemne each other, and though it will be by both sides alleadged, that none are put to death amongst Note. them meerly for Religion sake, I feare me, it may be found upon due scrutiny, how many have dyed on both sides, as well for exercising their owne Religion, as seeking to convert others; and in regard that both Calvinists, Lutherans, and all others of the reformed Religion have received and acknowledged our Saviours command to love their neighbours as themselves, and doe to others as they would be done to, and Mat. 19. 19. Luke 6. 31. and 22 32. thinke they are no lesse bound then St. Peter, when he was converted, to convert his brethren, and this being a doctrine and point of Faith, which all reformed Christians make profession of, such of them as have been imprisoned, fined, banished, or put to death, for no other cause but [Page 11] what this point of their faith obliged them to, cannot be said other­wise then to have beene thus persecuted meerly for Religion sake: And there is this more of aggravation, that for the most part these fierce and persecuting Christians esteem each other in a damnable condition so long as they perish and dye therein, and yet either of them being by the other condemned to death shall have his pardon, if he become a convert, which is a destroying of the spirit that the flesh may be saved, just opposite to St. Pauls doctrine, but if he refuse, they proceed to ex­ecution, which according to their owne opinion sends them irrevo­cably to hell, whereas in Christian charity they ought rather to reprieve them, that there might be a possibility of their conversion: and were we not besotted with most supine carelessenes or ignorance, wee should not chuse but see that persecuting and putting to death the body of such as differ from us in religion or opinion, cannot possibly be out of charity to their soules, but must needs acknowledge that either we are guilty of their perishing both body and soule, if they dye in such o­pinions, or else condemne our selves on the other side for putting them to death, because they were of such a religion or opinion as accom­pained them to heaven: If St. Paul to the Corinthians prescribes all 1 Cor. 5. 5 Christians a way of proceeding against sinners for destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus; and if hee tels Timothy that a servant of the Lord must not strive, but be gentle unto all 2 Tim. 2. 24, 25, 26. men, apt to teach, patient, in meeknesse instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth, and that they may recover themselves out of the snares of the Divell: what art thou, O Christian, who contradicting the Holy Ghost in these places of Scripture, thus puttest Christians to death after such a man­ner, and in such a time, as that according to the faith whereof thou thy selfe makest profession, the spirit of such Christians cannot possibly be saved, but must inevitably be damned in the day of our Lord Jesus? consider of it, I beseech thee in the feare of God, and be humbled, en­deavouring to redeem thine owne misdoing by the grace of God, in earnestly petitioning his divine Goodnesse to dispose the King and Parliament for repealing some lawes, and enacting others, whereby the people may be free hereafter from so dangerous a temptation, as this power and colour of persecuting others for Religion sake leads them unto.

But I must not yet leave St. Paul without making a little more use of so bright a light, who reproving the Corinthians in that they suffe­red such as committed fornication to live amongst them, though absent by virtue of his Apostleship, judged such offenders to be taken from [Page 12] them, and by the same authority commanded the Church of Corinth to 1 Cor. 5. 3, 4, 5. put it in execution, & that when they came together in the name of the Lord Jesus, they should deliver such a one unto Sathan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus: Now either this delivering up to Sathan was a present putting to death with a blasphe­mous inference, that the sudden putting to death is a saving of the soul, or else it is only some Ecclesiasticall and Christian censure whereby the sinner might have liberty to survive for the mortifying of his body and destroying all fleshly lusts that the soule might escape in the dreadfull day of judgement, so that such as put the body to death, as much as in them lyes, damn the soul, quite opposite to St. Pauls intention, who pre­scribed another way of justice with his expresse reason for it, That the Note. soule might be saved; wherefore they may well be reproved and repre­hended in his owne words to the Romans, Despisest thou the riches of the Rom. 2. 4. goodnesse and forbearance and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? And whereas in other places, he saies, We are by Christ made able ministers of the New Testament, not of the letter, but 1. Cor. 3. 6 of the Spirit, for the letter killeth, but the Spirit giveth life; unlesse in this, and such other Scriptures, it be understood that the Gospel dispences ordinarily with the letter of the Law, to mitigate and qualifie temporall punishments of the body, as well as to free us from eternall torments of the soule; I doe not finde where Christian people and Common­wealths Exod. 21. 12. 15. 17. L [...]v. 20. 10 and 24. 17 21. Num. 35. 16. & seq. Object. take power of sparing such offenders which by the expresse letter of the Law were commanded to be put to death.

But some will say, if men be suffered to preach such grosse erronious doctrines, the number of Hereticks would quickly be so great, that true Beleevers might be swallowed up by them, as good corne which is choaked many times through abundance of tares and weeds; whereto I answer, That we should do that only which is commanded and war­rantable, relying upon Gods providence concerning the event, he Answ. spares not these erronious Beleevers or Hereticks that they might se­duce and pervert the faithfull, for that is impossible, but that the faith­full might in his due time reduce the misbeleevers unto the truth, who Joh. 24. 24 if they should be taken off presently, would for all we can expect have perished in their sinnes: And as St. Paul taught the Corinthians, If a 1 Cor. 7. 12. 14. 16. brother have a wife that beleeveth not, and she be pleased to dwell with him, let him not put her away, for the unbeleeving wife is sanctified by the beleeving husband, and what knowest thou O husband, whether thou shalt save thy wife? Surely this text may be well applied to the whole Church which is the Spouse of Christ, and such as finally cut off the least inferiour member by persecution, be so much more justly censured and condemned by it.

[Page 13] Our Saviour having sent his messengers to a village of the Samari­tanes Luke 9. 32. & seq. to make ready for him, the people of the village refused to re­ceive them, which when James and John saw, they desired to bring downe fire from heaven to consume them as Eliah did, but our Saviour rebuked them, saying, ye know not what manner of spirit ye are of, for the Sonne of man is not come to destroy mens lives, but to save them; I wish this Scripture were well considered on by all that make profession of the Gospel.

The Inquisitors of these dayes have no better ground for their strict proceedings, then the Old Testament which expressely commanded Exod. 34. 13. Deut. 7. 5. & 12. 3. 2 King 18 4. Mich. 5. 14 2 King. 1. 1. Idolatry to be rooted out, their Altars to be pulled downe, and groves wherein they worshipped false gods, to be destroyed; there have we also the example of Eliah, who consumed the two Captaines with their fifties, which were sent from the Idolatrous King Ahaziah: the Disciples John and James, it seems, were then of the same mind in this respect, & if they could have had their owne wills, would have caused fire from heaven to have rai­ned upon the opposers of the New Testament as Eliah had done upon the Idolatrous and disobedient of the Old, but our Saviour who was very Matth. 11. 29. meeknesse, reproved them for not knowing what manner of spirit they were of, as if he should have said, you must not have the spirit of perse­cuters; but such a spirit as those which are to be persecuted have need of; and for this cause he had before taught them a lesson of preparati­on, Matth 10. 23, 24, 25. saying, When they persecute you in this City, flye ye into another, the dis­ciple is not above his Master, nor the servant above his Lord: If they have called the Master of the house Beelzebub, how much more shall they call them 2 Tim. 3. 12. of his houshold? And for the destruction of the groves which had beene made to commit Idolatry in, if it concerne Protestant Reformers to do the like under the Gospel, we should not finde many Churches in Eng­land which could escape; but whether they be all to be pulled down, or why one more then another, I leave it to such as have already deli­vered their opinions to make them good, wishing them to remember: that in St. Pauls judgement, a good Christian might have eaten of those 1 Cor. 8. & 10. cap. meats which had been consecrated to their Idolls, provided it were no scandall to a weak beleever.

And although this lesson was so quite contrary to the dispositions of John and James ambitious when they reasoned amongst themselves who Luke 9. 46. should be the greatest, that they might in liklihood be the more enabled to persecute and punish others, as appeared afterwards by this rash and un­advised motion of theirs, yet the reprehension in both respects sunck so deep into their eares, that the Disciples never exercised greatnesse a­mongst themselves, nor persecution or compulsion towards others, much lesse prescribed it to be practised by their successors, and in [Page 14] pursuance thereof, St. Paul advised, or rather required the Corinthi­ans, 1 Cor. 10. 3. 2. and in them all Christians, that they give no offence; neither to the Iewes nor to the Gentiles, nor to the Church of God, and to the Colossians he saies, walke in wisdome to them that are without: Now what can be Col. 1. 4. more against the rules of wisdome, then endeavouring to bring into the true Church such as are without by a rigorous way of persecution? we see by daily experience that men are by nothing so much obliged and engaged, as by courtesie and affable proceedings, these both win and keep the heart fast, whilst violence and constraint can at best, but prevaile upon the body, the soule even in that instant so much more a­lienated, as the body and outward man was forced to play the hypo­crite and yeeld obedience.

What possibility is there of converting Papists, Jewes, Turkes, or Infidels to the Faith upon such grounds as most Christians hold at pre­sent? It is generally and truly agreed on, that we ought not to invade their Countries to dispossesse them of it, or their meanes, because they refuse to imbrace Christianity, and I have scarce so much as heard of any Protestants, or others of the reformed Religion (may it be spoken for their humbling and amendment) that ever employed themselves to compasse their conversion meerly for Conscience sake; few of them have means to come to us, and if they had, how can we thinke they would be willing if they knew they might not live amongst us, with­out being forced to a new Religion, before their reason and under­standings were convinced in the truth thereof? and for the same re­spects, as also in that the Christians in their new Plantations seek more after the wealth of the Country, then propagating of the Gospel, the neighbouring people of these parts hate the very name of Christians, make such opposition against them as they are able, and at last, when they have no other remedy, flye further off, not one of a thousand desi­ring their society or acquaintance: can any thing be more contrary to walking in wisdome towards a people, then to practice such courses as make themselves odious and hatefull, that they cannot get to be ad­mitted into their company? St. Paul having writ unto the Corinthi­ans that they should not accompany with fornicators, lest they might 1 Cor. 5. 10, 11. mistake him, he explanes it to them afterwards, that it was not his meaning that they should altogether forbeare to keep company with the fornicators of this world, or with the covetous or extortioners, or with Idolaters, for then they must needs go out of the world, but if a brother were such a one, they should not so much as eat with him; from hence I conceive may be inferred, that if the Disciples of Christ had had a civill power to force a way for the Gospel, yet they thought it [Page 15] either not lawfull or not expedient to imploy such meanes, because they forbore to make use of milder, for though they might not eat with a professor, a brother which was a notorious wilfull sinner, yet such as were without, though they were covetous, fornicators, extortioners, and Idolaters to boot, they might eat and keep company with them by St. Pauls permission, when they might as well have avoided it in them 1 Cor. 10. 27. as in their owne brethren; and whereas Idolatry and other execrable sinnes were then so rife with all men, that St. Paul was forced to say in effect, that it was not possible to live, and not keep company with such sinners, yet he said not that such as would altogether avoid their company, must send such sinners out of the world, or out of the Coun­try Note. by persecution, which the Inquisitors of these times practise, but in­sinuates, that in case the world were so full of notorious sinners and misbeleevers, as that a true Beleever could not live in the world with­out conversing with them, and that God would not permit his people to converse with them, that then the true Beleevers themselves should rather goe out of the world, then send such notorious sinners and mis­beleevers out of the world in the midst of their sinnes by persecuting them to death, which I much desire were well reflected on, as also that passage of St. Johns Gospel in the prayer which our Saviour makes unto his Father in behalfe of his sheep the true Beleevers, I pray not that Joh. 17. 15 thou shouldest take them out of the world, but that thou shouldest keepe them from the evill: from whence it may like wise be inferred, that if the true Note. Beleevers could not be kept from the sinne and evill of the world, in such case they ought rather to pray that God would be pleased to take themselves out of the world, then to desire that notorious sinners or misbeleevers were taken out of the world in their sins, whereas so long as they live there is hopes of their repentance.

Our Saviour when he sent forth his Disciples, gave them charge to Matth: 10. 14, 15. preach the Gospel freely as they had received it freely, and that if they came a­mongst such as would not receive or heare them, they should depart thence sha­king off the dust from their feet as a testimony against them, which is farre from a commission to plant the Gospel with fire and sword, or other waies of persecution, which are practised in these dayes; and Saint Marke in his relation thereof makes the commission to be given them. Marke 16. 15. 16. in these words, Goe ye into all the world, and preach the Gospel unto every creature, he that beleeveth and is baptized shall be saved, but he that beleeveth not shall be damned: Now though it be not to be meant so litterally and precisely that they should preach the Gospel to irrationall creatures, yet the sense and meaning of every creature is so cleare, that none which were capable to receive the word, should be barred by persecution from [Page 16] hearing of it preached; and whereas our Saviour saith, he that beleeveth not shall be damned, had his intention beene, that such as beleeved not should be compelled thereto, doubtlesse he would have said so in ex­presse words upon this occasion, rather then denounce their damnation, before he had first countenanced this so efficacious a way, as some al­leadge, for to prevent it.

To say the Apostles had then no civill power, and therefore they u­sed Object. not, is not to the purpose, for if coercive power had been requi­site, our Saviour when he sent them forth could as easily have ordered Answ. them to make use of it (in which case the Magistrate must have contri­buted his assistance) as to say, heale the sicke, clense leapers, raise the dead, and cast out divels, and although miracles were now quite ceased, yet it followes not that the civill sword is given to the Church to cleer the Gospels passage, for God will have no wayes or meanes made use of, but such as he himselfe prescribed with expresse order only (not to persecute but) to depart from such as would not heare it; and what com­mand finde we in the word of God which warrants us to imprison, fine, banish, or put to death any one especially amongst Christians for difference of opinion in Religion? many I know are so indulgent to be contented that every man might enjoy his own Conscience quiet­ly, but would not suffer them to, have the free exercise of it, to discourse or publish their opinions unto others, but hereof I finde no ground in Scripture; St. Paul sayes, 1 Cor. 9. 16. A command is laid upon me, and wo is unto me if I preach not the Gospel; and our Saviour said unto St. Peter, Acts 22 32. When thou art converted strengthen thy brethren: So that the same God which commands me to trie the spirits, requires of me also that when I have found the truth, I should not withold it like a candle under a bushell, but teach it unto others. Marke 4. 31. Object.

Yea but some will say, God requires you to teach the Truth, but you teach Heresie instead thereof, and therefore you ought to be persecuted; my answer is, That I apprehend it to be the truth, and doe but discharge Answ. my conscience, though it be erronious, desiring to see the warrant for persecuting such as teach or publish erronious doctrines, which they in their owne opinion thought had been sound: St. Paul in the name of the whole Ministery said, 2 Cor. 5. 20. We are Ambassadours for Christ, as though God did beseech you by us, we pray you in Christs stead, be ye reconciled to God: And in another place, 2 Cor. 10. 1. 3. 4. I Paul my selfe beseech you by the meeknesse and gentlenesse of Christ, for though we walke in the flesh, we do not war after the flesh, for the weapons of our warfare are not carnall, but mighty through God to the pulling downe of strong holds: So that Paul did war, but not according to the flesh, he did not im­prison; [Page 17] fine, nor cut off eares, his weapons were only spirituall, the power and might of Jesus Christ; gentle exhortation and friendly ad­monition was the only meants the Apostles practised, which prevailed then so mightily, and ought for that very reason to be still continued, especially since we cannot pretend any other commission but what they had, unlesse we will also seem to have had an other Gospel.

I presume no Protestant will deny, but that we are bound to endea­vour the conversion of Papists, Jewes, Turkes, Pagans, Hereticks, with all Infidels & misbeleevers unto the only true and saving faith in Jesus Christ, this taske how little soever it be practised and thought on, will one day lye heavy upon all Christians, who are no lesse obliged thereto in their respective callings, then the Apostles were to preach the Gospel Matth. 28. 19. unto all Nations, as was said immediately before: But as it is said in the Parable, Mark 3. 27. That before one can enter into a strong mans house and spoile his goods, he must first binde the strong man: So before you can prevaile and reduce a Turk or Papist to the true reformed Religion, you must first convince him in the errours of his owne, by the evidence of Scripture, and by the power of the Holy Ghost, and this must be done by word of mouth, by writing or by both, as I rather conceive; first, by word of mouth, in that the Apostles were expressely ordered to go and teach all Nations, which necessarily inferres their presence; and secondly, by writing, that it may be better dispersed, and more freely enjoyned at all times, places and opportunities, besides, that controversies and busines­ses of intricacie, are far better and more methodically stated and expla­ned in writing or in Print, then can possibly be delivered by word of mouth: The Poet said,

But farre more rarely shall you finde a man to give preheminence in point of his Religion, each thinking his owne to be the truest; this combat therefore must be sought out upon eaven ground, on equall termes, neither side must expect to have greater liberty of speech, wri­ting, Printing, or whatsoever else, then the other: But it will be again Object. objected, that if such a tolleration as this be granted, the whole King­dome will be quickly pestered with a greater confusion then that of Babel; to which I answer, That the confusion will not be such as is Answ. so much imagined and feared, though it may seem greater at first then afterwards, when every man hath associated himselfe with such as are of his owne opinion; and I crave leave to aske, if it be not a far grea­ter confusion both before God and man, and of more dangerous conse­quence to the State, and their owne soules, for a thousand men and wo­men of ten severall religions or opinions to assemble together every [Page 18] Sunday in a Parish Church for feare of imprisonment, fines, banish­ment and worse, or else that the same thousand men and women being permitted freely, may meet in a peaceable manner at ten severall pla­ces according to their respective differing opinions and religion: But Object. you will say that all these thousand men and women were good Prote­stants, before this licentiousnesse of being what they would, was gran­ted them: I answer, That they could not possibly be good Protestants, Answ. but either were hypocrites and time servers, or else that they had hap­ned by chance, or rather by course of the Country into a meer formall profession of the Protestant Religion, whereof they were not able to render a reason if it had been demanded, & though they should have stil continued as visible members of the true Protestant Church, and parti­cipated in the outward means, their actions would have been never the more accepted of the Lord whilest they had lived, nor their persons at the day of judgement.

Secondly though this confusion were yet greater then you imagine, I desire to be informed, how it may be prevented without a far worse inconvenience; first, in that I finde no expresse warrant, and lesse then expresse will not be enough to abridge any man the exercise of his Re­ligion, which makes him sinne against his owne Conscience, and so is a doing of evill at least, that good may come of it, Rom. 3. 8. And secondly, because you are commanded to teach all Nations, which is impossible, unlesse you could goe and live amongst them, which you cannot rea­sonably imagine or conceive, that people of different religions & opi­nions will permit you to remaine amongst them who hold tenets, that when you have converted a considerable number, you may if you see possibility of strength to compasse it by force of fire and sword, com­pell the rest to be of the same Religion, much lesse will they come unto you for the same reasons, as also in that you will not permit them with­in your jurisdiction to make profession of their Religion, whereof they have as good opinion as you can possibly have of yours, and though perhaps they might be contented (not that they are doubtfull of their owne, but in hopes it may be to make a Proselite of you, or out of an ingenious disposition and desire to comply with you, who seem so soli­citous of their salvation) to hear what you alledge, why they should be­come good Protestants, yet you cannot in reason expect, or in equity require, that they should not have as ample priviledge as your selfe, to deliver their mindes freely both in speech and writing.

We know that in most Kingdoms there are severall Courts of Justice, which having different priviledges and jurisdictions, when any man hath cause to commence a Suite, he first informes himselfe in which he [Page 19] may likeliest finde greatest favour of equity and justice, but if his ad­versary gaine advantage, and force him to a triall in such a Court, as according to the constitution thereof, he could not have so favourable triall as in another, the party thus agrieved forth with appeals from that where he was over throwne unto another, never resting or submitting; if it may be otherwise avoided, untill he apprehend himselfe, to have been equally proceeded with; and yet the triall of Religion must still be more precise and equitable, in that it must be voluntary on both sides.

Suppose then that a man have a controversie with another about land, houses, money, merchandise, or what ever earthly luggage else, of a considerable valuation, is any so simple as to think that such a one even whilest he is confident of his owne right and title, will give it up unto his adversary upon entreaty, menacies, or compulsion, and that willingly? Is it not then a greater absurdity and incongruity of sense to thinke that a man should rest contented willingly to be forced a­gainst his will? nay is it not a meer impossibility, as absolute as the subsistance of contrarieties? can a man in one & the same respect, about the self same thing, and at same time too, be both willing and yet unwil­ling? can he at same time think he hath just cause to keep possession of such land or moveables, and yet think he ought to render up possession of them? how much more tenacious may we justly presume every man to be of his religion, which he thinks to be the only true one? and how much more backward and unwilling will every one be that makes conscience to part from his faith, whereby he expects not some mo­mentary profit and advantage, but his wel-being and salvation unto e­ternity? And if being confident in mine owne Religion, I cannot possibly be brought to thinke otherwise by force, what ever violence make me professe outwardly to the contrary, then will it be necessary to proceed by fair meanes, that all reasons and inducements being aledged with equall liberty and freedome on both sides, the whole controversie may be fully stated and understood to the self-conviction of heresie and errour, which if other Nations of different Religions may not be per­mitted, and by that means freely declare and expresse the grounds where on they built their faith, how false soever they be, they cannot possibly be convinced thereof, but will be so much more hardned in their opinions, conceiving them the founder, by how much you restrain the publishing thereof, and when they see you intend to persecute them, denying an equall and indifferent triall, they will be gone again with a far more prejudiciall conceit of the Protestant Religion then they had before, if you detaine them perforce you do contrary to St. [Page 20] Pauls doctrine, 1 Cor. 7. 15. who gave order that even the unbeleeving wife might depart, if she would depart, and besides afright all such as hear of it, from ever comming to you afterwards.

Thus does it appeare most evidently, that if you will continue your Note. rules and maximes of persecution, besides the unwarrantablenesse there­of, you cannot reasonably conceive a possibility to discharge our Sa­viours aforesaid Commission, with sundry other Scriptures for teach­ching of all Nations.

Besides, we finde how amongst other directions which our Saviour gave his seventy Disciples at their mission, Luke 10. 5. 6. He bids them, That into whatsoever house they enter, they first say, Peace be to that house, and that if the son of peace be there, their peace shall rest upon it, if not, it shall returne to them againe: and by this instruction surely we may observe, Note. our Saviour did not intend, that his Disciples whilest they went about preaching the Gospel should crie Peace, Peace, that they might more securely instill into their Proselites a doctrine of war and persecution, and such Christian States and Churches as do since practise it, go quite opposite to that command of our Saviours, and his Disciples practise, wherein we are so much more inexcusable, in that he declared himselfe so plainly, that his meaning was, the Doctrine of Peace should be prof­fered to all, and that if they and it were not received, Their peace should Met. 10. 14. Mark 6. 11 Luke 9. 5. returne to them againe, and they only shake of the dust from their feet as a witnesse against them at the day of judgement; as if he had said so on pur­pose, lest they meeting with such as would not receive them and their peace, should be to seek what further course to take, and thinke their labour lost, unlesse they had compelled them to receive both whether they would or no.

But notwithstanding our Saviours charging his Apostles to teach all Nations, Matth. 28. 19. And St. Pauls saying, Rom. 10. 17. That faith commeth by hearing, and hearing by the word of God; requiring Timothy to be instant in season and out of season, 2 Tim. 4. 2. The Inquisitors are rea­dy to say with the young man in the Gospel, Matth. 19. 20. All these things have we done: We have preached and such will not heare us, some that heare will not beleeve us, and such as beleeve us, will not live ac­cordingly, Object. what shall we do with such? I answer, this is no more then Answ. St. Paul foretold, when he said, 2 Tim. 2. 3, 4, 5. The time will come when they will not endure sound doctrine, but after their owne lusts shall they beap to themselves teachers, having itching eares, and they shall turne away their ears from the truth, and shall be turned unto fables, but watch thou in all things, endure afflictions, doe the work of an Evangelist, make full proofe of thy ministery: v. 2. Reprove, rebuke, exhort with all long suffering and [Page 21] doctrine: This aversenesse to the saving truth which St. Paul prophesied of, was not so much to be discovered in the time of Timothy, as af­terwards in succeeding ages; and St. Pauls directions in that behalfe to be applied to all Ministers successively: To the Romans he saith, Rom. 10. 14. concerning his brethren the Jews, How shall they beleeve in him of whom they have not heard? and how shall they heare without a Prea­cher? But if he had lived in these dayes, Paul himselfe must have been taught to say, Do you expect they should goe to Church unlesse you whip them thither? and how shall they beleeve unlesse you beat it into them? This had been as easie for St. Paul to have prescribed in those times had it been but as good doctrine, however the practise of some Christian Countries is so contrary to it, that more care and watchful­nesse is used, that Inquisitors be circumspect and diligent to require conformity of the outward man, then that the word be sincerely taught, or the Sacraments administred according to their due simplicity and purity, to the comfort and edifying of the inward man; these may make a great shew and bravery for the present, surpassing in number like the Nationall Church of the Jews when it was most populous, but being such spurious Christians chiefly as are begot by their illegall In­quisition, and not nourished by the fincere milke of the word, 1 Pet. 2. 2. they are never like to grow up and encrease in godlinesse untill they become perfect men in Christ Jesus.

St. Paul writing to the Romans about meats which were lawfull to be eaten, by such as beleeved they might eat them, prescribes notwith­standing to forbeare, rather then offend a weake brother, but withall sayes, Rom. 14. 22, 23. Happy is he that condemneth not himselfe in that thing which he alloweth, and he that doubteth is damned if he eateth, because he eateth not of faith, for whatsoever is not of faith is sin. And in the same Chapter, vers. 5. he saies, One man esteemeth one day above another, and another esteemeth every day alike, let every man be fully perswaded in his owne minde; according to which doctrine, a mans owne conscience was both primarily and lastly to be resolved fully before he eat or dranke, whether he keep holy-daies or no, and not the Inquisition house or Bi­shops court: If eating with a doubting conscience only be sinne, what is it in such as eat contrary to their conscience? how much greater sin is it in such as goe to Church, or are present at worshipping of God in such a manner as they themselves hold to be flat Idolatry; and then how comparatively greater is their sin that force others to doe that which damnes themselves, so much against their owne wills and dispo­sitions? But perhaps it will be objected, that they are not forced, but may chuse whether they will come to Church or no, so they pay one Object. [Page 22] third part of their revenues or some easier fine: To which I answer, Answ. That such fines, imprisonment, or lesser punishments whatsoever are justly to be accounted force, and that in the highest nature, when a man will rather resolve to hazard the losse of his own soule in going to Church with a double conscience, according to his owne tenets and opinion, then to submit to the said fines, imprisonment or other punish­ments; I need say no more then such going to Church is not of faith, but of feare, and faith comes by hearing, not by fighting.

But it will be againe objected, That the Apostles had no power or Object. authority from the civill Magistrate to render into obedient unto their doctrine in a compulsive way, otherwise they would in likelihood have made use of it, there being no such probable meanes under, heaven as such imagine, to settle an uniformity, as fining, imprisoning, banishing, cutting off eares, and [...] if they see fit; whereto I answer, That the Apostles preaching, baptizing, and doing miracles, were all Answ. contrary to the authority and expresse commands of civill Magistrates, and if they had had but equall [...] from their Master, having gained such multitudes of converts as our Saviour was fain to feed miraculously at one time, about five thousand of them, all men, besides women and children; at another time foure thousand men, besides women and children, Matth. 14. 24 and 15. 38. And in the Acts it is said, Act. 2. 41. That through Peters preaching, three thousand soules were added to them in one day, we cannot justly thinke but having once gained so many Proselites, and amongst those were souldiers, to take leaders and com­manders Luke 3. 12. 14. Act. 10. in the former part. off, they had through their numbers both means and reason, ra­ther to encourage them in adventuring to settle, or at least to lay some ground-worke of their coercive discipline, then with such boldnesse at first to travell from place to place, from one City to another, prea­ching Christ Jesus undauntedly, when there was not so much as one to countenance and backe them against the civill Magistrate, or persecu­tion of the common people.

Why did the Apostles baptise or teach in the name of Jesus, being expressely commanded by the civill Magistrate to the contrary? this disobedience and offending of the higher powers had beene a sin in them, unlesse our Saviour had given them expresse commission to teach all Nations, and if coercive power had been as warrantable, and more likely means to propagate the Gospel, the Apostles were as much to blame in that they did not use it, as they should have been if they had not preached the Gospel at all; for Christ that commanded them the end, must needs understand the means there to conducing to be com­prehended in the same commission; neither could they be said to want [Page 23] power for putting the meanes in execution, so long as they had the gift of working miracles: which doubtlesse they also practised so often as they had the divine Oracle for warrant; and of this nature was Peters punishing Ananias and Saphira with sudden death, because they had Acts 5. 5. 10. dedicated a certain possession unto the Lord, and afterwards sought to rob his Saints of part thereof: Paul likewise, Chap. 13. 11. struck Elimas the forcerer blinde, because he sought to turn away Paulus Sergius the De­puty his heart from the faith: And his delivering of Himenous and Alexan­der unto Sathan that they might learne not to blaspheme, 1 Tim. 1. 20. I suppose may be understood in the same manner. Our Saviour having occasion to make use of an Asse that the Prophesie in Zachariah might be fulfilled, Zach. 9 9. sent two of his Disciples to the village Belphage to fetch one, giving them no other instructions, but that if any body said ought unto them, they should reply, That the Lord had need of it, Matth. 21. 3. Even so might the Apostles have done when they had met with obstinate people that would not receive their Gospel (espe­cially the Jews which the Roman Magistrate in likelihood regarded little whether they were Jews or Christians) it had been but sending for a Centurian, or other officer of justice with a little ticket, that Domino opus est, no body should have been able to resist their will; as it is said in the Romans, Rom. 9. 19. the proudest Pharaoh must have submitted, and all his Subjects been willing to assist, besides legions of Angels Matth. 26. 53. which would have been in readinesse if God had pleased to warrant them in such a course.

And whereas in the Scripture before alledged, it is said, Acts 2 41. That three thousand soules were added to the Church that day; the Text de­clares also, that they which gladly received the word were baptised, insinua­ting, that they which doe not willingly receive the word, ought not to Note. be baptised, much lesse be forceibly baptised, or being first baptised in their infancie when good hopes were conceived of them, be after­wards compelled to receive the word, and participate in the ordinan­ces when their unwillingnesse is so well known, and this to be the case of all such Christians as are forced into a Religion: But how many souls soever were added to the Church at Peters preaching, Acts 2 47. and whereas it is said, That the Lord added daily to the Church such as should be saved, it cannot be said so in such Countries where the Inquisition ruleth, or people are forced to goe to Church upon penalties how small soever, there is neither adding to the Church, nor falling from, they are one and all, all of the Church, or all out of the Church, and which of the two is likeliest I am sorry to consider.

What people under heaven can boast of an outward unity, and so [Page 24] generall a uniformity as the Papists at this day, most eminently glori­ous if it were to be contemplated according to humane wisdome, or beheld with the eye of flesh? But do not Protestant Writers affirme of them, that they would fall into as many peeces and opinions a­mongst themselves, as all other Christians have in the whole world be­sides, if the yoke of their Inquisition bondage were but broken? Nay do not all Protestants conclude that even such a hodge podge of uni­formity cannot be compassed without an Ecclesiasticall Sovereignty? and that this Ecclesiasticall Sovereignty hath such inbred corruptions and temptations in it selfe as breeds a propensity, little lesse then unavoidably degenerating into tyranny? and that tyranny over the minde to be seventy seven times worse, then that which civill Magi­strates exercise upon the body or estate? nay must it not needs follow Note. by consequence undeniable, that if there were as good ground in Scrip­ture for spirituall Sovereignty as there is for temporall, that this spiritu­all Sovereignty ought to be reduced to Monarchy, as the best and only government to settle uniformity? and would not this Pope and spiritu­all Monarch upon the same grounds have a better claim and title to all the world, because ecclesiasticall and spirituall for sooth, then any King or Emperour hath to his owne Dominions? All these grosse absurdities (which we so much condemne in the Pope of Rome, for the mystery of iniquity aimes at no lesse then all the world, their ground-worke and proceedings conclude as much, though yet it speakes not plaine) will inevitably follow the endeavouring to settle a uniformity in the Church, or such tenets as require a necessity of coercive power to be executed on the body or estate in matters meerly of Religion.

Let all Church governments be but brought to a triall, fee what the Pope can say, Episcopacie, Presbyterie, or any other that stands for compulsive jurisdiction over goods or person, and though they mince it never so finely, speake never so fairly, and each of them have not really in it selfe an equall proportion of inbred putrifaction, tending un­to spirituall tyranny, yet if they be well examined, though in their ne­gatives one may condemn the other, for their affirmatives whatsoever shall be alledged by any one will be acknowledged the doctrine and principles of all the rest, and each of them for the matter, though not equally, upon most palpable consequence be found tending and endea­vouring a command and dominion over the faith and consciences of men, which St. Paul disclaimed, 2 Cor. 1. 24. And when James and John the sons of Zebeace desired to sit on our Saviours right hand, and the other on his left in glory, he told them, That the Princes of the Gentiles doe exercise dominion over them, and they that are great exercise authority [Page 25] over them, but it shall not be so among you: And when he was desired on­ly to speake a powerfull word for execution of civill jurisdiction, that an inheritance might be devided rightly betwixt two brothers, he re­prehends the party, saying, Man, who made me a judge or devider o­ver you, Luke 12. 13, 14. And if the Apostles, and their lawfull successors in the Ministery, may not exercise dominion nor authority, what ever their minds were, their persecution would want a sting, Mat. 20. 25, 26.

God will not have men persecuted for matter of Religion, lest un­der colour thereof, the persecuting of his dearest Saints should seeme more justifiable: But you will say, why does he then permit the civill Magistrates to put men to death, by which proceeding innocent and guiltlesse persons have often suffered? I answer, how it is true that through the iniquity of some Countries Lawes, and malice or corrupti­on of wicked people, innocent and simple men have too too often been condemned and put to death: But first, it is abvious to every ones capacity, how the crimes and offences for which men suffer under civill Magistrates, are by most Nations concurrently agreed upon to deserve death. Secondly, such delinquencies are more easily to be proved against the malefactors, and in matters of difficulty, as to discover whether a woman had committed adultery, the Lord had appointed a miraculous way of triall, and called it The law of jealousies, Exod. 5. 12. which was, that if the spirit of jealousie had possessed the husband, the Priest gi­ving the wife a bitter water to drinke (in such manner as is related in the Story) her thigh should rot, and belly burst if she were guilty, but do her no hurt at all in case of innocencie; from whence may be inferred, that the putting any man to death, or punishing by civill Magistrates without undeniable proofe and witnesses, cannot be justified or excu­sed without a miracle; how much more in matters of Religion, where there is no law of Gods making that commands it, and seldome righte­ous testimonies that can be produced to prove it? Thirdly, it lay in the malefactors power not to have committed such crimes and outrages; and last of all, civill Magistrates have the Scripture for a rule what de­linquents they may put to death, and how far they may proceed in fi­ning: but for matter of Religion it is quite otherwise; for first, no man is of opinion that another deserves to be persecuted and put to death, only, because he is of the same Religion which himselfe is of, since therein he should condemne himselfe: Secondly, if a man will him­selfe, you cannot tell what Religion he is of, because whatever he is driven to make profession of, it is the heart that in this respect, either justifies or condemnes: Thirdly, though a man would use all the means which can be prescribed him, and should even himselfe be contented. [Page 26] and desire that such a Religion were the true one, yet it is not in his po­wer to thinke so, and consequently to be of the same in heart, untill his reason and understanding be convinced thereof: And last of all there is no warrant for persecution in the Scripture, if there were, we might boldly say, fiat justitia ruat Coelum, God will beare us out in whatsoever we do by his commandement, and as severe an account will he require at the dreadfull day of judgement, for all such fining, imprisoning, mu­tilating, and putting to death, especially of his Saints, and other consci­entious people, as have been practised without it.

We are bid in the Scripture to come out of the world, and separate our Rev. 18. 4. 2 Cor. 6. 17. selves from the wicked, lest we partake of their judgements, and the like; but instead of conforming hereunto, such as will not enter into Covenant, such as will not goe to Church and receive the Communion with us, we endeavour to compell them to it by pecuniary or corporall pu­nishments, which is as much as possible to withstand and hinder such a separation: for instead of preaching unto the true Beleevers, accor­ding unto St. Pauls doctrine, that they should separate themselves, and not communicate with notorious sinners, we quite contrary turne our speech and power too, towards Papists, Blasphemers, Traitors, and the mixt multitude in generall, forcing them and the true Beleevers to as­semble and communicate together, to have one Faith, one Baptisme, one Church, and whether it may involve us in one doome, I leave to others to determine, and at present only advertise, that, from hence a­rises a double inconvenience, one to our selves by communicating with Atheists, Papists, Traitors, Blasphemers and Reprobates of all sorts, from whom we are commanded by St. Pauls Epistle to Timothy, 2. Tim. 3. 5. to turne away, whilest we notwithstanding force them whether they will or no, to joyne with us in the most sacred Ordinan­ces of God: the other inconvenience is to those that are so forced, by making of them hypocrites and time servers, so much worse then they were before, or as our Saviour saith, Matth. 23. 15. Two times more the children of the divell, when perhaps what they would have done of their owne good will, though erronious, might have been in part excused by ignorance, and a good intention, as St. Paul did when he persecu­ted the Church of God, 1 Tim. 1. 13. and so far are we from building up the mysticall body of Christ by compelling the personall presence of Papists, and such like, at our spirituall exercises, that it only hardens them so much more, and alienates their mindes so much futher from be­ing wrought upon, by such arguments as are alledged from reason or from Scripture.

[Page 27] In a Sermon preached before the House of Commons the 27. of December, 1643. I finde these words. It feareth me that a great part of Mr. Alex­ander Hender­sons Ser­pag. 18. the people of this land are still fond of a formall service, and a proud Prelacie; and yet the Covenant which apparently professes a finall extirpation of them both, had found such acceptance, that I beleeve there is scarce one man in a hundred throughout all London but hath subscribed to it; however I am fully of the same opinion, and verily conceive that from the carriage and effect of this businesse only, it may cleerly be observed, how easily multitudes of men will permit shipwracke to be made of their soules, and consequently how incongruous and dangerous a way of proceeding it is, to joyne profit or preferment, hopes or feares, threats or force to worke upon the conscience; for although the Co­venant hath passed thus currantly, I finde notwithstanding by discourse that the greatest part of people are little weaned from the present Ser­vice Booke, and wish better to Episcopacie a little reformed, I meane the rigour of it only, with some small superfluities of the Lordlinesse, and that it should still remain Diocesan, rather then Presbyteriall, or any other Church government whatsoever; but for such as hold with in­dependencie how their stomacks can throughly digest the Covenant, I cannot any wayes imagine.

I know that much is said and done in many places in behalfe of uni­formity, a Nationall Church and Covenant; which things indeed carry a great shew of wisdome in wil-worship, as the Apostle saith, Col. 3. 23. were it not that our Saviour told us, That in vaine they worship him, teaching for doctrines, the commandements of men, Matth. 15. 9.

But wherefore such labouring in vaine, and striving against the streame to obtaine a superficies, and false lustre of a Nationall Church? Doe we thinke that Gods salvation is also Nationall? Surely if the se­ven thousand which never bowed knee to Baal, had been in a body, Eliah 1 King. 19. 18. would have knowne them better; we see indeed that they have all the face or shew of Mahumetans in Turkie, Papists in Spaine, and Luthe­rans in Germany, but this is the worke of man and not of God; and though the power of flesh is such to keep the purity and saving know­ledge of the Gospel from them; they will be sure enough to rise up in judgement, and with their uncircumcised hearts, and law of nature, Rom. 2. 2 [...] condemne the tyranny of those that kept it from them. And they al­lege also the great reformations wrought by Ataxerxes, Ezra 7. 23. (and other good Kings under the the Law) who said, Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; and many still crie out aloud upon a reformation of Re­ligion, or building up the mysticall Temple under the Gospel, after the [Page 28] same manner by fire and sword, never remembring, that there was ex­presse order and direction from God himselfe concerning every thing Exod. 25. 40. & 26. 30. Heb. 8. 5. Exod. 27. 19. about the first Temple, not a pin excepted, whereas many of latter times, out of greater eagernesse to have the worke done, then care and con­sideration to the well doing, have put their owne commandment a­foot instead of Gods, requiring judgement to be executed speedily up­on them that disobeyed, whether it were to death or to banishment, to con­fiscation of goods or imprisonment, with as much confidence, as though the Prophet Ezra had purposely recorded it, not so much that God Cap. 7. 26. might be glorified in Artaxerxes great carefulnesse, and just com­mands for beautifying of his Temple, as to countenance their owne wil-worship and inventrons.

But did God ever say to any Christian people as he did to Abraham, Gen. 17. 8. I will give unto thee and thy seed thy neighbours Country, whose inhabitants were without the Covenant of workes, for an everlasting possession? How much lesse does God give thee the confiscation of thy brothers estate, whom thou wilt perhaps acknowledge to be within, and canst not possibly prove to be without the covenant of Grace, be­cause he differs from thee in opinion, or some cases of conscience only? Did God ever say to Christians as he did to Abraham, v. 14. The un­circumcised man-childe shall be cut off from his people? If Christians have any command equivolent hereunto, why is it not impartially put in ex­ecution? If they have not, who shall answer for such as have beene persecuted or put to death without it? But as whatsoever God hath commanded should be punctually done; so what God hath not com­manded, ought not to be done: the adding to in Deuteronomy, Deut. 12. 32. and Johns Revelation, Rev. 22. 18. is as much forbidden, as the taking from it; and Salomon sayes, Prov. 30 6. Adde thou not unto the words of God, lest he reprove thee, and thou be found liar. I am confident it cannot be denied, but that the endeavouring and practice of co­ercive power to sway the conscience in any kinde, is for the most part either expressively, or by undeniable consequence quite contrary to the principall intention and letter throughout the whole Scripture, in which respect if there were some few texts or passages which might seem to colour it, yet they ought to be so much more deliberately con­sidered and pondered on for the honour we owe to Gods truth, and charity to our neghbour.

In Matthews Gospel cap. 28. 20. it is said, Teach them to observe all things whatsoever I have commanded you; But I doe not finde persecu­tion to have been expressely commanded in any place of the Gospel: and whereas some would infer it from the words, Let all things be done 1 Cor. 14. 40. [Page 29] decently and in order, as by the coherence with the whole Chapter it appeares plainly to relate only unto the orderly proceeding & behavi­our in their assemblies or publick meetings; so it possibly cannot be made appear from hence, that there is, or ought to be a power to persecute or put to death, for then this conclusion would follow, that the Church Note. of Corinth had commission given them to put a man to death only for indecencie, or for having done any thing which was unseemly or out of order; but this would be both a great absurdity, injustice and blas­phemy to affirme: againe, Let all things be done decently and in order cannot possibly signifie, or imply a power or order of fining, imprison­ing, and putting to death, unlesse you will say, that the Apostles, Dis­ciples, and all Christian Churches, especially that of Corinth had the same power, and then you must either say that there was no delin­quencie to proceed against in a coercive way, which is notoriously false, or else you must condemn them all, because they did not practise it at any time; for as the precept or command was given to the Church and Saints of Corinth, so Pauls meaning and intention must needs be, that they of all others should observe and practise it fully and punctu­ally in all things that it might have been a president to others: and last­ly, that the commission of decencie and order in all things was given 1 Cor. 1. 1. 2. Cap 9. 10. Cap. 10. 11 8. unto the Church of Corinth, is plaine, since the whole Epistle is di­rected to them particularly, and by name, but it was written for in­struction, and concerned equally all the Disciples & Churches of Christ, both then living, and us, as S. Paul saies, On whom the ends of the world are come: now it is grosse and preposterous to think or say, that Paul gave the Church of Corinth such commission, that is, an order or authority to Note. use coercive power for the better prevailing that all things might be done decently and in order, because he knew they wanted, and could not have the assistance of the civil Magistrate thereunto; and if the co­ercive was not intended to them, much lesse to future Churches, who have only received the same commission after so many reversions, and can not pretend that the words thereof should have a different or lar­ger signification in our favour, then was meant unto the Corinthians, unto whom it was immediately directed; and we may well presume that if it had signified a compulsive or Lordly jurisdiction, to have been put in execution by Christian Churches or Common-wealths in after ages, which cannot be because of so many absurd consequences which follow thereupon, yet dato & non concesso, in such case I say, the Apo­stles and primitive Christians, though they themselves had wanted co­ercive meanes and power, would not withstanding infallibly have left some ground or warrant inserted in the letter of the Gospel, to be con­veyed [Page 30] successively unto posterity▪ for their better direction in [...] ­nesse of such concernment, and so great obscurity in that sense which is objected; but if the point be intricate or dubious, the safest way is to proceed no further then we have a precept or president of our Savi­our or his Apostles to warrant us, especially in matters of so high a na­ture, as are the worship and service of God Almighty, the Discipline of his House, and tender consciences of his dearest Saints.

In the Gospel we meet with Bishops, a Presbytery, Elders, Deacons, Apostles, Evangelists, Disciples, Prophets, strange tongues, and Interpre­ters 1 Tim. 3. 12 4. 14. Tit. 1. 5. 1 Tim. 3. 8 5. 1. 7. Act 6. beginning. Luke 10. 1 23. 1 Cor. 12. 10. Eph 4. 11, 12, 13. Rom. 12. 8 of tongues, Elders that rule well, and labour in the Ministery, some to take care of poore widowes, others for exhortation, Pastors, Teachers for per­fecting of the Saints, for the worke of the Ministery, for the edifying of the body of Christ untill we all come in the unity of the faith, as St. Paul sayes: But what spirit of truth doe we ever meet with which saies that any of these were given for the corporall imprisoning, banishing, or putting to death the body of Christ, which are his Saints, as of latter times too too often hath beene practised? where finde wee in the Gospel order or authority to convent, accuse and arraigne men with power of life and death for matters of religion or opinion only? this is but traditionall, and far short from being Canno [...]icall and Christian; it is true we finde here a precept for endeavouring to accomplish a unity of faith in the Saints, or the Saints in the unity of faith, but this was nei­ther universall nor nationall unity, as appeares afterwards, where he sayes unto the same Ephesians, Walke not as other Gentiles walke in the vanity of their mindes, much lesse was any constraint or compulsion or­dered Verse 17. or intended to be used, for then both they and all other Christian Churches had been bound to make all others walke with them in unity of faith, or to walke unto the gallowes; and the Apostles admonition in such case would have been both more proper and effectuall which the Ephesians, as such Church commanders pretend, if he had [...]aid, Walke not as other Gentiles, who because they will not walke with you in unity of R [...]ligion, and uniformity of discipline, are deservedly compelled to walke unto the gallowes.

Hath it not often been instilled into the eares of Princes, as Hansan the great favourite did unto King Ahasue [...]us concerning the Jewes Gods people, who were then afflicted in captiv [...]y, and so [...]bjectly contemp [...]le, that they could not possibly be dangerous to the State? and ye [...] proud Haman, [...]stner 3. 8, 9. &c. only because a consciencious Mordecai was scrupulous and could not [...]ow and doe rev [...]ience to him as the King commanded▪ [...]ed h [...] [...]jesty [...]a there was a certaine peopl [...] scattered ab [...], [...] [...]spersed into all Provinces of his King­dome, [Page 31] whose lawes were divers from all people, neither kept they the Kings lawes, and therefore it was not for the Kings profit to suffer them; in which respect, if it pleased his Majesty that letters might be writ for their de­struction, he promised to pay ten thousand talents of silver into the Kings treasurie; hereupon the King con [...]ented to the Edict, that all of them men, women and children should be massacred, and for Hamans good coun­sell, remitted the ten thousand talents of silver, and gave him the poore Jews to boot, to be murdered in such a manner as his cruelty could b [...]st con [...]rive: Oh how often hath this wicked advice of Haman been pra­ctised upon Gods best people in all parts of Christendome? for there are Puritanes both in Spaine and Italy, in greater numbers then ever appeared in England before this present Parliament, and permitted to meet and walke peaceably up and downe the streets together, more numerous then ever yet [...] saw in London, may it, in Gods time, be spo­ken to the greater humbling, then shame of this Nation and all Prote­stants besides.

But how often thinke we may it have been suggested unto our Gra­cious Sovereignes, and i [...]nuated unto the people, how disserviceable and dangerous the Pu [...]itanes were unto the State? surely not seldome, or else they would never have reduced so many thousands of them into a necessity of leaving the Land, and carry with them their gifts, arts, and manufactures into other Countries, to the greatest detriment of this Common-wealth; and yet far greater losse and judgement unto Gods Church in England: But what hath been the end of the grand Politi­cians and Persecuters? may it not be observed, that like Haman who was hanged on the gallowes, which he himselfe had caused to be set up for Morde [...]ai, so many, nay, very many of the greatest that ever yet ap­peared enemies unto Gods people, have been taken in their own nets, and felt those penalties and proceedings, which they first invented and practised upon others? And as that villanous designe of Hamans, Est. 8. 8. through Gods providence proved so much more successefull unto the Jewes; [...] in like manner may the sun-shine of Gods love have beene seene to breake out still more bright and comfortable towards such as in all times have been reproached for Puritanes, I may not say for any deserts or works of theirs, but through Gods most gracious providence, which as Mordecai foretold to Esther, cap. 4. 14. hath wrought enlarge­ment and deliverance to them, though they perhaps may be said to have endeavoured it, not without many weaknesses and failings.

But since God both can and will finish his owne great work of Re­formation in spight of all opposition, Let such as thinke they stand take 1 Cor. 10. 12. Note. hee [...] lest they fall, and may it be far from any of Gods good servants to [Page 32] imagine that God delivered them out of persecution to the end they might be inabled to persecute their brethren: Persecution is a sinne, Gal. 4. 28, 29. a signe of the Church malignant, and no degree thereof dispensable by Popery, Episcopacie, or Presbytery, neither may God be thought to be the author of it, or countenance it further then he doth other sinnes by barely permitting them in wrath and judgement to chastife and scourge a sinfull people, the whole Kingdome did acknowledge it whilest Popery domineered, the greatest part are weary of it in Prela­cie; O let Presbytery be forewarned thereby, and know that they have the same temptation which was common to both the other Go­vernments, and wherein they miscarried. The Jewes came out with 1 Cor. 10. 13. swords and staves to apprehend our Saviour, but God never blessed them in it, nor sanctified them since to bring men in, and made profes­sion of the Gospel. Let all the reasons, grounds and principles for a coercive power and discipline in matter of Religion be produced, and it will most evidently appeare how Presbytery cannot possibly al­ledge more, or better then what the Papacie and Prelacie first brought to light, all having the self same inbred matter and corruption in them, which infallibly, though not with equal posting, inclines them natural­ly to degenerate into tyranny & persecution, and the work which they all fight against, being of God, cannot possibly be overthrowne, but will notwithstanding be brought about to the greater misery and confusion Act. 5. 39. of all such, who if they would make strickt enquiry with an upright heart into the nature of such government, could not likely chuse, ha­ving felt or understood the bondage which this Kingdome hath already twice suffered under it, but see the malignant poyson and putrifaction which is bred and lyes lurking within the bowells thereof, and be weary of it; yet I forbeare to judge, and in all meeknesse beseech that they would be as backwards in judging others.

The Italians have a Proverbe that whosoever goes beyond his com­mission must run the hazard of it for his owne account; but for such who have no commission at all, and yet take away the liberty, liveli­hood, limbs and lives of their Christian brethren, and that for meere matter of conscience only, cannot amount to lesse then the shedding of innocent blould, that crying sinne, for which the Jewes remain still scattered upon the face of the earth untill this day: But have the Jews been thus afflicted for putting Christ to death, and a few of Gods Pro­phets only, how excessive then will be the torments of such Christian States which have persecuted and put to death thousands of Christians for every single soule which was executed by the Jews, and that prin­cipally because such Christians differed from them onely in opinion, [Page 33] when [...]f they had been Turkes or Pagans they might likely have esca­ped? But you will say perhaps, that the Jews put Christ to death the Object. Answ. ransome and Saviour of the whole world: I answer, That they knew him not to be Christ, and that the Jewes had then better grounds and warrant to put a blasphemer to death, and such they ccounted Jesus, then Lev. 24. 16. [...] Matth. 26. 65. Gen. 45. 3. 5. Math. 26. 53, 54, 56. Christians have now: Secondly. I answer, That when Joseph percei­ved that his brethren were troubled in minde and grieved for having sold him into slavery, making himselfe knowne, bid them not be grie­ved or angry with themselves, for that God hand sent him before into Egypt to preserve their lives: and cur Saviour after they had laid hands on him, and apprehending him, for the comfort no doubt of repentant Jewes, was pleased so say, That if he had prayed, his Father could have given him more then twelve legions of Angels, but then the Scriptures would not have been fulfilled, that it must be so, and that all was done that the Scriptures of the Prophets might be fulfilled. In John we finde that therefore they could not beleeve because Esaias saith, He hath blinded their eyes, Joh. 12. 39. 40. And whereas the same Evangelist saith, 1 John 4. 20. He that loveth not his brother whom he hath seen, how shall he love God whom he hath not seen: So the Jews, though they saw Jesus and crucified him, yet they knew him not to be God, and by Johns way of arguing, were so much more to be excused, and the sinne of Christians aggravated, who doe not on­ly know their brethren, but many times acknowledge that they setting aside the difference of opinion, have more eminent gifts and abili­ties then themselves▪ and yet will not forbeare to perplex and perfe­cute them, and according to the principles which many of them hold and practise, had they been living in our Saviours dayes, they would Note. have been far likelier to have crucified him, then were the Jews them­selves: And who can reslve me, whether the penitent thiefe was not once guilty, and actually consenting unto Christs death? or whether such Christians as come short in nothing, but that they have not Christ on earth in their power, will not be one day found guilty or crucify­ing him againe, though they could not act it upon his person: besides the Saints are coheir [...]s with Christ, they are his beloved ones, his glory, his Rom. 8. 17 R [...]v. 2. 9. Psi. 108. 6 Eph 1. 23. 1 Cor. 12. 12. P [...]. 105. 15 2 Cor. 8 23 Heb. [...]3. [...] [...], [...]. spouse, nay they are his body, they are Christ himselfe, they are all A [...]ointed of the Lord, and we are forbid to touch them: Oh let us not be longer guilty of persecuting the least of them: And whe [...]eas Saint Paul exhorted the Hebrewes that they should not be forgetfull to en­tertaine strangers, because some thereby had entertained Angels unawares; I humbly wi [...]h all Ch [...]istian people would, in the feare of God, consi­der, whether in putting their Christian brethren to death for matters of conscience & Religion only, they do not run a thousand times greater [Page 34] hazard to spill the innocent bloud of Gods chosen people, his first born; whose names are written in heaven, and that it be imputed to them to have Heb. 12. 23. crucified the Lord himselfe againe, far more wilfully then the Jewes, because we crucifie him in his Saints, our brethren, whom we have both [...] and knowne. Matth. 25. 40. 45.

It is said in the Acts, Act. 18. 12, 13, 14, 16. that when Gallio was Deputy of Achaia, the Jewes made insurrection with one accord a­gainst Paul, and brought him to the judgement feat, saying, This fellow perwadeth men to worship God contrary to the Law, but Gaellio answered the Jews, and told them, if it were a matter of wrong or wicked lewdnesse, he would have done as equity required, and herewith drove them from the judgement seat: now though no doubt but God guided this pro­ceeding of Gallio, that Paul might have the better opportunity to preach the Gospel, so is Gallio his judgement more remarkable, who at such a time and instant, as God had over him a speciall, and more then ordi­nary providence could say, (though it is likely that he regarded alike the Jewish and the Christian Religion, yet we who are under the Gos­pel may especially learne it from him) that the worshiping of God in a Note. different manner, though contrary to an established civill Law, accor­ding as men finde themselves bound in conscience, which must not be wavering or doubting, ought not to be interpreted or accounted as wicked lewdnesse, or a matter of wrong to those that were of another opinion, much lesse be punished as such.

The passage of Gamaliel, Act. cap. 5. and what he said to disswade the Jewes from persecuting the Apostles to death, is no lesse worth our serious consideration: The Apostles having cured and converted mul­titudes of people, vers. 18. the high Priest and all that were with him being full of indignation, laid hands on the Apostles and put them into prison, but the Lord who never forsakes those that trust in him, sent an Angel and brought them out againe; the Apostles according as the Angel bid them, went into the Temple to reach the word of life, which when the Jewes understood, they caused them to be apprehended and brought before the Councell that they might be put to death: The Jewes having finished their accusations, and the Apostles answered what God inspired them with for their owne defence, Gamaliel one of the Councell, a Pharisie, a great Doctor of the Law, and in reputation among the people, having commanded the Apostles to withdraw, said unto them, vers. 35. Ye men of Israel, take heed to your selves what ye in­tend to doe concerning these men, and having given examples of Theudas and Judas who for a while drawing much people to them, were after­wards dispersed, exhorted them to let the Apostles alone, saying, v. 38. 39. [Page 35] if this counsell or this worke be of God, ye cannot overthrow is, lest happily yt be found even to fight against God; and the Jewes agreed with him: I know that most men now adayes, either reflect little upon these Scri­ptures, or account both Gamaliel and Gallio to have plaid the worldly polititians in this businesse, and not being servent in their owne Religi­on, tooke care only to quiet the people for the present, alledging, that we must not live like those that say, let the world goe how it list, nor Object. expect that God will relieve us when we dye still in the ditch, and cry God helpe ut only; but I desire such to consider, that as the luke-warm are so distastefull unto God, that he hath declared himselfe to spue them Answ. Rev. 3. 16. Rom. 10. 2 Jam. 2. 19. 20. out; so he hath also said, that men many times have a zeale without know­ledge, and that the wrath of man workes not the righteousnesse of God, for which cause James exhorts them to be slow to wrath.

Gamaliel and Gallio are not to be looked upon barely as polititians, who in that respect might be biased, & carried away through their own private interest, or that of State, but their reason should be truly valued by men of moderate temper, not without zeale, the more the better so it be according to knowledge, but I mean such men as are not engaged to Rom. 10. 2 the contrary opinion: Gamaliels great argument was, that the Jewes should forbeare to persecute the Apostles, because they ran a hazard of Note. fighting against God, and this was no bare jealousie or phansie of Ga­maliele, but a most sacred truth; for we finde that our Saviour told Paul before he was converted, that he persecuted him, whilest he held the garments of those that stoned Steven, and haled the Saints both men and women up and downe before Magistrates and into prison. Act. 9. 4, 5. and 22. and 23. chap. And it is yet further to be observed that these advices and counsells of Gallio and Gamaliel, were not only grounded upon policie, reason and Religion, but were in favour of the Apostles, and recorded by the Spirit of God, with the liberty and successe which ensued thereon in the Apostles freer preaching of the Gospell, which in a kinde of silent manner tells us they were guided by an especiall pro­vidence to become instruments of procuring Liberty of Conscience unto the Apostles, and remaine an example for all Christians to grant the sike to one another.

Will it not be acknowledged that the Bishops in Queene Maries dayes, and since, persecuted many Christians, and therein resisted Christ instead of setting him up upon his throne? Yea some will say, but they Object. were Papists in Q. Marie [...] dayes, and Episcopacie is Antichristian, but Presbytery or some other government may be jure divino, and will only suppresse Heresies, and settle a uniformity in the Church of Christ: I answer, that the Bishops in Queen Maries dayes, and since, whether Answ. [Page 36] Papists or others, did then say as much, and with equall confidence in defence of their coercive proceedings for preventing Schifines, and establishing uniformity, and, that they had Gods word to backe them in it, and though I am fully assured, that God hath been pleased to dif [...]n­ver unto us since, a greater measure of his truth then ever, yet if a Pres­bytery, or other Ecclesiasticall government shall silence or persecute in whatsoever manner, such Christians as are conscientious, pious in their actions, zealous for God, and painfull in propagating of the Gos­pel, though they differ in opinion, and hold some points contrary to the current of the times, but are obedient to higher powers in civil matters that such should be persecuted whether by Presbyteriall or other go­vernment, I never yet heard other reason for it then what Antichrist himselfe alledged so long since, nor doe see any other likelihood from the politick constitution of this State, much lesse can finde evidence in Scripture, but it may run the hazard, that future times, when God shall please to enlighten us yet further, will acknowledge it to be erronious, that it will appear in the last day to have been a fighting against God, and persecuting of Christ, or at least a resisting and quenching of the Spirit and gifts of God, which are acknowledged to be in such men so silenced and opposed.

St. Paul in his Epistle to the Corinthians tells them, 1 Cor. 12, in the beginning, There are diversities of gifts but one Spirit one Lord one Gods to one, he saies, is given the word of wisdom, to an other the word of knowledged to one faith, and an other the gift of healing; to one the gift of [...] to an other prophesie; to one discerning of spirits, to an other divers kinde of tongues, and to an other the interpretation of tongues, but all these work by one and the selfe same Spirit. And though all these are gifts of the Spirit and that there is not any one of these but a man may have it, and be a re­probate, for even of faith Paul himself saies, 1 Cor. [...] though he had it in such a degree as he could remove mountaines if he had not cha­rity withall, he were nothing, yet it is said in the 7 verse of the 12. Chaper, That the manifestation of the Spirit in the diversity of gifts, is given to profit with; that is for the profit, and benefit of the Church to which these gifts were to be communicated: now if all these gifts are from God, and if God gave them that they might be improved or dispenced unto all Nations; nay, since in the third verse of the same Chapter, it is revealed unto us, that no man can so much as say, That Jesus is the Lord but by the holy Ghost: how can it be denied, but that the silencing or persecuting of any man that hath but one or more of these gifts in him, Note. because he wants some others, or hath not all, is not a plaine suppressing of the Holy Ghost? which though given in a smaller measure (like him [Page 37] that had but one talent in the Gospel, and was condemned to utter Matth. 25. darknesse for not imploying it) or if it had extended only to the saying that Jesus is the Lord, were all given to profit by, and would doubt­lesse effectually prove profitable, if they were not unwarrantably quenched.

Suppose I were of the faith generally professed in New England, and had a brother of the Presbyteriall Discipline in Scotland, who loving me as himselfe, desired nothing so much as to conforme me to his own opinion, I that ammo whit inferiour to him in affection, that I may bee the better able to give account of my owne faith, free from the least doubting, but prepared to imbrace any truth which to me remains yet unrevealed, after I have tried it by the touch stone of Gods word, and made use of such other helpes as God hath given me, that I may be the stronger setled, and not seem obstinate in my opinion, but especially hoping hereby, as St. Paul, Rom. 9. 22. whilest he became all things to all men, to convince my brother in the errour of his wayes, I render my selfe complying upon his request, to heare or read whatsoever can bee said in the defence of Presbytery: Now when I have used all those lawfull meanes which he prescribed me, or could thinke any waves a­vailable to reduce a man to: that opinion, and tell him notwithstanding, that I finde not the least, scruple or ground of doubting in that faith which before I made profession of; my brother, who sees no greater errour or weaknesse in me then in himselfe, hath nothing else to ex­cept against me, knowes that I cannot be of what religion or opinion I will my selfe, untill I be fully convinced about the truth there of, and that a bare doubting in point of conscience, would bring damnation on me, can I say, my brother Presbyter in such a case, upon good, ground or reason, thinke I ought to be silenced or persecuted in any, manner? Can there be a Law according to Gods word to punish me for what lay not in my power to remedy nor may with a safe consci­ence be dissembled? But it will be said, that this plyablenesse and Object. readinesse to receive such truth as shall be discovered, may be counter­fet and hypocriticall, and that such as Scripture and reason doe not convince, are wilfully obstinate, or instate of reprobation, though they, know it not themselves: To this I answer, That though it be said of Answ. the Jewes, This people is waxed grosse, and their cares are dull of; hearing, and their eyes have they closed, lest they should see with their eyes Act. 28. 27. and heare with their eares, and under stand with their heart, and should be con­verted, and I should heale them, yet it was not meant that every one of that Nation was hardned, or of any particular person that he could bee distinguished from the rest, nay it is plaine, there are no signes or to­kens [Page 38] given us infallibly to know an obstinate or reprobate heart by, for though it be said, A good tree doth not bring forth bad fruit, & you shall know Luke [...]. 43, 44. Act 22. the tree by the fruit, and that of thornes men do not gather figs, nor of bramble bushes grapes; yet we know that Paul persecuted, & was a blasphemer to the last, even till he was vocally called by Christ from heaven; and the same Christ when he was on earth said, No man can come unto me except Joh. 6. 44. the Father draw him, and therefore we have expresse order to judge no­thing before the time, untill the Lord come who will bring to light the 1 Cor. 4. 5. hidden things of darknesse; and St. Paul saies, Rom. 14. 4. Who art thou that judgest an other mans servant, to his owne master he standeth or falleth, yea he shall be upheld, for God is able to make him stand?

We finde in Matthew, Matth. 17. 5. that the Apostles heard a voice from heaven, saying, This is my beloved Son in whom I am well pleased, heare ye him: And our Saviour bid them tell no body thereof till he was risen again from the dead: whence we may be informed, that Hear ye him, was not said so much to the Apostles themselves, as to all Christi­ans in their generations to the end of the world; for if that vision, and that doctrine of Heare ye Christ; be not to be taught till after our Savi­our be risen from the dead, after which time he had but a few dayes to spend amongst them on earth, then must it follow, That it is Christ still that speaks to us in his Gospel, and by the Ministers of his Gospel, the power which the Ministers of the Church have, is the power of Christ, who is the head of the Church, and though Christ as he is God, hath power equall with God, and all power was given unto him in Matth; 28, 18. Joh. 18, 36 Heaven and in Earth; yet as he said his Kingdom was not of this world, so neither may the Church imploy the power of the world, or use such coercive meanes in the government of his Kingdome, as men be for­ced to performe outward obedience for feare, and doe what they doe for the Church or civill powers sake, and not for Christs, like unto those people who are led to worship the Divell, lest he should doe them hurt.

And as in a politicke State, it is not safe to suffer a penny to be taken or forced from any man in an illegall way; so much lesse may an Ec­clesiasticall government and power, or the Church of Christ extend their jurisdiction beyond the expresse and precise warrant of the Scrip­ture Law, for Christs power being unlimited as he was God and Man, whosoever layes claim thereunto to exercise it according to any other rule, subjects himself to the greatest temptation of becomming a bound­lesse Tyrant, and the people to be enthralled by the most arbitrary and wretched tyranny and vassallage of any under heaven: 1. Because they that take upon them this supremacie of expounding Scripture [Page 39] whether in doctrine or discipline must say in effect, or infer by their proceedings, that their dictates are the infallible truths of God, other­wise men will be apt to think they had as good beleeve their own: Se­condly, that it is infallibly Gods wil to have those dictates of theirs to be forced upon mens consciences: and thirdly, that they are infallibly cal­led thereunto, & guided by Gods Spirit to see them executed; all which are the darling reasons and tenets of the Papacie to uphold the spiritu­all Scepter, greater they cannot be, the very Power and Spirit of God himselfe; as they pretend, and lesse would not be colour enough to force the people to receive them: Now I shall leave it to every understan­ding Christian to thinke and judge, whether such as exercise the same Note. dominion and power over the conscience which the Pope does, and not give the same, or as good a reason for it, may not be thought greater tyrants and usu [...]pers in requiting such obedience and implicite faith to their owne abilities and strength, which the Pope is so modest as to acknowledge only due to an infallibility, and that infallibility to be from God?

In civill affaires we see by experience that every man most common­ly understands best his owne businesse, and such as doe not, but rely up­on the managing and furelight of others, [...] they of what calling or condition soever, in a few yeares run out at heels to the utter undoing of themselves and whole families; besides we should thinke it a most grosse solecisme, and extravagant, course in any State which did make Laws and Statutes, that the Subject might not goe about and dispatch his worldly businesse, save in one generall prescript forme and man­ner, as a thing most irrationall and inequitable, because it cannot pos­sibly be sutable to the infinite occasions and interests of a Kingdome, or lesser people: Nay, why are not all Arts and Sciences thus manacled, if Divinity may be so much improved thereby? why have not each of them their respective theses, positions, and conclusions limited and as­signed them? why are Physitians permitted to make experiments, and kill men after what fashion they please? Surely this kinde of Inquisi­tion, Government and Discipline, should first have practised upon other Arts and Sciences, without daring to tamper with Theologie and Consci­ence; before it had proceeded master of all the rest: Besides, as our Sa­viour in the Parable, where the more early labourers murmured, that the latter commers should have equall reward with them, said, Is it not law­full for me to do what I will with mine own? So we know that every man is Matth. 20 15. desirous to doe with his owne as he thinks good himselfe, (especially when others receive no wrong thereby, as in the said Parable) and if it Ver. 13. thrive not in his owne way, he may thanke himselfe, and will like bet­ter [Page 40] of it, and be content with what he does himselfe though it prove ill not so, if others have the manage and ordering of it against his own de­sire: but in spirituall matters it holdeth much stronger, and concernes men to be more circumspect and warie, as the good or ill there of rea­deth unto eternity: wherefore since it is as possible for them or him to erre, who take upon them to conduct me to heaven, as I my selfe, since it is granted that I must give account, repent and beleeve for my selfe, and Rom. 14. 12. 1 Cor. 2. 11. cannot doe either by proxie; since no man knoweth the things of a man, save the spirit of the same man which is within him; since my salvation ought to be more deare unto my selfe then to any else; since if I miscarry through mine owne choice and will, I shall easier acknowledge my destruction to be from my selfe, and declare Gods judgements to be just; If I perish by mine own folly, tis the losse of one, but if misled by others, we all fall into the ditch together, with an aggravation of our condemnation, to me that relyed finally upon others in a businesse of the greatest concernment that possibly could befall me, without o­ther possibility or aslurance of doing well, than by an implicite faith; and to them that tooke upon them to be guide and pilote unto others in a coercive way especially, when they knew not how to save them­selves. For all these respects, and infinite others which might be heaped up, I desire every Christian heart, in the feare of God, to consider, and revolve in his saddest and most retired thoughts, whether it be not a much safer way in spirituall affaires, for every particular man to under­stand his owne estate betwixt God and himselfe, and manage his own busines; whether it be not a greater infringement of Christian libertie and proprietie, to have burdens and impositions layd upon the consci­ence, Note. whereby a poore soule lives in hatefull bondage upon earth, and subjects it selfe unto perpetuall torments in hell hereafter, without a meanes or possibility to helpe himselfe, though he be sensible of the miserable state and condition wherein he is, or apprehend the inevi­table destruction whereto they lead him?

If the redeeming civill rights and priviledges which hath made this present Parliament so deare, be acceptable in so high a nature as to en­gage the Kingdome in a war for their defence; how much more will the Liberty of Conscience, which transcends the other, as far as spiri­tuall liberty does temporall, engage it still further at their devotions? The civill Lawes permit Subjects to defend their estates with Swords and Guns; but what kinde of Laws are those which expose men na­ked, to have their Religion and Consciences assaulted? The civility of the French Nation is such, that in regard the Protestants, though they have a liberty of profession, being most commonly fewer in num­ber [Page 41] in what ever company they happen, lest the Protestants should there with be adash'd as wanting courage, and not enjoy an equall li­berty and freedome of conversation with the Papists; in this respect; they are so temperate and discreet, that it is held an inseemly and un­civill part, for a Papist to aske an other what Religion he is of; where­as in England it is ordinary with Protestants, to reproach one another with the nick-name of Puritan or Separatist, Presbyterian or Indepen­dent, even those which we cannot but acknowledge to be conscienti­ous and jealous of offending God in any thing, and that which renders us inexcusable, is, that many times when we cannot colourably fix any of these distinctions upon a man, who differs from us in opinion, or dis­course only, we are so apt to terme him malignant or Popishly affected, though never any Law was yet made to declare them such.

It is usuall with gamesters to say they had rather lose their own mo­ney, then that others should lose it for them; and surely if we took as much delight in saving our soules, as gamesters doe in losing of their money, we would quickly chuse to hazard the losse of our owne souls our selves, rather then forgoe the present joy and comfort of endea­vouring the salvation of them by our owne, and not by an implicite faith.

Parents or such as beare affection, when God pleases to call their friends or children out of this world by sicknesse, have great content­ment, that they were neare at hand to send for the Physitians, and pro­vide such remedies, as if God had pleased, were likeliest to prevail for their recovery; how much more then will it encrease the miseries of the damned, when they shall thinke and see how foolish and sottish they have been, to take no care or thought of making their salvation sure, by trying of the spirits, and searching whether they were in the truth or no? How will children curse their parents; servants their ma­sters, and whole Nations the State and Government wherein they were borne and bred, which instead of teaching them to prove all things and 1 Thess. 5. 21. hold fast that which is good, have brought them up in blinde devotion, and superstitious idolizing of whatsoever their ancestors or themselves be­leeved, saying, they ought to be wise unto sobriety, and not preferre their owne studies or judgements, before the Acts and Ca [...]on [...] of Sy­nods and whole Kingdomes? It is true that Christ promised he would send the Spirit which should lead them into all truth, and that where two or Joh. 16. 7. 13. Matth. 18. 20. three be gathered together in his name he will be in the midst of them, from whence, and such like Scriptures it will follow; that a Church, Synod or Councell cannot erre in fundamentalls, no more then elect Chri­stian fall finally from grace; so long as such a Synod, or Church keeps [Page 42] close unto the Scriptures, and herein all Christians agree, and joyne in one confession, that the Bible is the very truth and word of God, but when a Protestant Synod or Papall Councell shall goe further, and Pa­raphrase, make Inferences, Consequences. Conclusions, Canors, and the like; or say, this is the genuine, full and only sense and meaning of such a Text, and not as their respective adversaries object, herein they are both, though not equally, in a possibility offerring, and cannot be infallibly sure of truth, but as each of them is ant to abound in their own sense, thinking their peculiar exposition [...] it, and cannot chuse but be swayed there with, so ought they equally, to leave all such as differ from them, as large a liberty and freedome to enjoy their owne opini­ons; for though the Members of one Synod may be more learned, wise, and outwardly conscientious, and zealous in Religion then another, yet these are no infallible grounds, and tokens of Gods greater illumi­nation and presence with one then with the other, and though a third and more superiour Synod, should see that one of the two former is in an errour, and advise them that they shall do well to assent unto the o­ther, yet this Synod which hath two to one against it selfe, neither may, not can forsake their owne opinions, upon the [...]ate authority of the o­ther two, before they see cleare evidence in Scripture, whereby their owne reason findes it selfe convinced: And since in that text accor­ding to John the Evangelist afore mentioned, where it is said, cap. 16. 13, 14, 15. The Spirit shall lead them into all truth; it appears, that, that truth is no other, then what the blessed Spirit had heard and received of Christs, then much lesse may frail mankinde whether assembled in a Synod, or otherwise, thinke any thing of their owne addition, or but varied in the least tittle, to be infallible, or of equall authority with Scripture: nay, since neither Christ, nor his Disciples thought good to force men to receive their Gospel, how much more presumptuous is it in men of the same passions and infirmities with others, to impose Cannons and resolutions upon the consciences of their brethren?

Christ said unto his Disciples, Matth. 7. 6. Give not that which is holy unto dogs, neither cast your pearles before swine lest they trample them under their feet: and when a woman of Canaan be sought him, unto whom upon the third motion, he answered, cap. 15. 26, 28. O woman great is thy faith; yet upon her first and second deprecation, she could obtaine no better answer, then, It is not meet to take the childrens bread, and cast it unto dogs: And in Davids Psalmes, Psal. 50. 16, 17. God said unto the wicked, What hast thou to doe to take my Covenant into thy mouth, seeing thou hatest instruction, and castest my wor [...]s behinde thee? Yet these Perse­cutors and Inquisitons, which compell others to communion with [Page 43] them, doe not barely prostitute the sacred Ordinances of God, by a [...] ­table [...]cing and alluring a mixt multitude to abuse them, but far more [...]o naturally, and with greater impiety, because spirituall, then those of Sodome tempt provoke and force them by [...]ny severall wayes, to ravish and deflowre the Church their spirituall Mother, and dearest Spouse of Christ: Nay, suppose Christ Jesus himselfe should come a­gaine personally, and llive amongst us upon earth, I would very saine be assured, how he might be free of being persocuted, and crucified a­gaine, according to the principalls of such government, if he should either worke miracles, or teach, or speake any thing besides the rule of mans inventions, or above the capacity of our fraile and carnall ap­prehensions.

It is acknowledged that St. Paul sayes, Rom. 13. 1. Let every soule be subject unto the higher powers; but this only is meant in civill matters, and not such as may concerne the inward governing and reglement of the soul, or affect the conscience with remorse and guiltinesse: for first, we finde in severall other texts, that if the difference be between Gods pre­rogative, and the powers on earth, It is better to they God then man; and Act. 5. 29. that Paul meant no lesse, appears clearly in the same Chaper, where he sayes Rom. 13. 5. Ye must needs be subject, not only for wrath, but also for conscience sake, which cannot possibly succeed, if they commanded any thing contrary in conscience, or the divine Supremacy, unto which only as it is acknowledged even by the light of Nature the conscience is primarily subject, and not unto any other Law or Court, without ex­presse warrant and dispensation. Secondly, though we must be sub­ject unto all Powers, because the Powers and Ministers are of God, yet we are not bound to be subject to any of them, farther then their known respective powers extend, for the power which is assumed beyond their bounds is not of God, and so the reason which Paul urges, why we must be obedient falls to ground, I meane in respect of active obe­dience, and for passive especially towards those that are supreme, I re­fer the Reader to such as have so lately argued it so largely.

I de [...]e not to seem as thinking that Christians may live as they list, for when Paul told the Galatians, Gal. 5. 13. that they were called un­to liberty, he bid them withall, not use it for an occasion to the flesh; of that government is ever a whit the lesse necessary in any Church, State, on Common-wealth, for even a Corporation, or family cannot well subsist without it: but it may not be imagined, that God did not prescribe and leave expresse warrant, how he would have his owne house governed. Paul tells Timothy that he wrote those things unto him, hoping to come in person shortly, but in case he carried longer that [Page 44] Timothy might know how he ought to behave himselfe in the house of God, 1 Tim. 2. 14. and as Paul thought these directions enough, and Timothy might not goe beyond commission, so neither may we imploy any o­ther means, or instruments to uphold Christs government or houshold; then such as were by him prescribed, which St. Paul sayes, 2 Cor. 10. 4, 5. are only Spirituall, but mighty through God to the pulling downe of strong holds, casting downe imaginations, and every high thing which exalteth is selfe against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: And he said to the Ephesians, Put on the ar­mour of God that you may be able to stand against the wiles of the divell, for we wrestle not against flesh and bloud, but against the rulers of darknesse of this world, against spirituall wickednesse in high places, Eph. 6. 11, 12. The armour prescribed by him was only spirituall, and therefore their ene­mies cannot be imagined otherwise then spirituall. But if civill pow­ers, or others, have authority in matters of Religion, then their com­mands and Laws in that respect, must be as absolute, as in any other, and ought equally to be obeyed, which would ingage the whole King­dome still to the Discipline of the Common-Brayer-Book, and govern­ment of Episcopacy which for the present stand established by sundry Acts of Parliament unrepealed; and all Puritans, Non-conformists or Protestant separatists of what sort soever, are as subject to persecution as any Papists, which appears by the respective Acts themselves in that behalfe, 2. and 3. Edw. 6. cap. 5. and 6. Edw 6. cap. 1. 1. Eliz. cap. 2. And if Subjects may say that Episcopacie and the Service-Booke are Antichristian, contrary to the word of God, and may be their own judges in that respect, what hinders but they may say so too concerning Presbytery, or any other government? Wherefore there remaines no modium, either a Liberty of Conscience must be permitted us to enjoy our owne opinions in matters of Religion, or else there is a necessity of being liable and subject against Conscience, whensoever the civill powers which surely are no more infallible then Ecclesiasticall, shall happen to enact or stablish any thing else, lesse consonant and agreeing to the word of God.

And whereas the 15. Chapter of the Acts is commonly alledged, from whence they deduce the authority and use of Synods, with a su­premacie of power in matters Ecclesiasticall, I say that whatsoever is pretended from thence in behalfe of Synods, Papists have long since said the same, and far more in favour of their Generall Councells, but that there is no ground at all in that place, neither for Synods, or Ge­neral Councells, in that way which is pretended by either of them, besides sundry others, will manifestly appeare by these few reasons: [Page 45] First, because Paul and Barnabas with the others sent from Antioch, did not appeare as Commissioners or Representatives at the consultation of Jerusalem, jointly to consult with the Apostles and Elders about the Act. 15. 4. 5. matter in question, but only made relation of their message, as bare messengers. 2. The Text it selfe saies, they should go to Jerusalem unto the Apostles and Elders about this question, and not unto a Synod. Vers. 2. Thirdly, the Apostles and Elders of Jerusalem only, came together to consider of the businesse, as appeares by collating vers. 6. with vers. 2. and 4. the multitude which were then present, being perhaps standers Vers. 12. by, as I may so say, or rather the Brethren also, who if they did con­sult in v. 23. they were the Brethren of Jerusalem, the naming whereof evidences more plainly, that there were no others who consulted. Fourthly, Synia and Cilicia had no Commissioners there, for if they had, they would have been named as well as Paul and Barnabas, when the Apostles, Elders and Brethren of Jerusalem wrote their letters, and the de­cree Vers. 23. should have been published in the name of the Commissioners, and Representatives of Antioch, Syria, Cilicia, and all others that did consult, as well as of the Apostles, Elders, and Brethren of Jerusalem, had they been all assembled in a Synod, and so much more would it have obliged their respective Churches, whom they represented: But perhaps it may be not improbably conjectured that Paul and Barnabas as they passed from Antioch through Cilicia and Syria, understanding that the Churches there were no lesse disquieted with the same false doctrines, of their own accords informed the Apostles, Elders and Bre­thren of Jerusalem so much at some more private season, whereupon they joyned them together in their Christian care, and directed their letters joyntly to all the Gentiles of Antioch, Syria and Cilicia, because it was equally available to them all, though the question was only mo­ved by those of Antioch [...] Fifthly, the Apostles and Elders answer of Jerusalem does not imply any necessity of those other Churches sub­mission unto their determination, otherwise then infallibly inspired men, as appears by ver. 28. Sixtly, the result of the Assembly, was not published, nor the letters wrote as from a Synod, but in the name of the Church of Jerusalem to the Churches of Antioch, Syria and Cilicia, for it saies vers. 22. It pleased the Apostles and Elders with the whole Church to send chosen men, &c. and vers. 23. The Apostles and Elders and Brethren send greeting, whereas had they been assembled in Pontifi­calibus or as a Synod, they would never have termed themselves by the denomination of a Church: And seventhly, they imposed not their de­crees with Anathema's, or upon the Churches utmost perill of fire and sword, besides whatsoever was then decreed by that pretended Synod, [Page 46] was only that Christians should abstaine from means offered unto Idols, Vers. 29. from bloud, things strangled and from fornication, with an expresse preamble, That it seemed good to the Holy Ghost and them not lay Vers. 28. any greater burden then those necessary thinge, but the meat offered un­to Idolls was quickly dispenced with, and for bloud and things stran­gled, 1 Cor. 8. 8. and 10. Chap. we take liberty unto our selves; but if Synods and civill Magi­strates would raise no further impositions, for matters of Religion, nor impose other penalties then are there specified, it would not be so bur­densome, or so slavish a bondage to Gods Saints, and most conscienti­ous Christians, as they have been faine to prevent by flight, or live un­der, to the great vexation of their soules, and perhaps not altogether without a doubting conscience.

But why doe not Synods begin all their decrees, with, It pleaseth the Holy Ghost and us? &c. this me thinks is more plausible and easier to be beleeved, then the forcing of their decrees and votes upon others can be digested; for if any man tell me, he is sometime miraculously inspi­red, I have no infallible means to disprove him, though it were false, and sometimes I may see just inducements to beleeve him, but I can­not possibly beleeve what he propounds unto me, contrary to mine owne reason and understanding: and yet though the Apostles, Elders, and Church of Christ in Jerusalem, were immediately inspired, and spake in the Holy Ghosts name, yet they fixed not to their decrees any other conjuration or threatnings, then, If you doe these things, you shall doe well. Act 15. 29

Gregory Nazienzen could say that he never saw good end of Gene­rall Councells; and Hugo Grotius in these latter times, both eminent Nazienz. ad Pr [...]co. Epist. 55. Grotii A­polog. cap. 6. p. 108. for learning, and a friend to the Church Government of the united Provinces, does notwithstanding affirm, that he could never understand how Synods can prove a singular remedy for reconciling differences in Religion: and indeed as it may easily be observed, that Generall Coun­cells and Synods, have seldome had good successe, so for the most part, it may easily appeare, that there could not much better be expected, for commonly the choice of such as were sent thither, was factious or siding at the least, and the whole proceedings accordingly, they sought rather to decide matters by a major part of voyces, then by mature de­bating and arguing of the question, they did take advantages as well for alledging their owne reasons, as concealing, or over-shadowing the reasons of such as were of contrary opinions, that they might not be heard, debated, or throughly understood, and being in all respects watchfull, how they might with craft and sub [...]ty circumvent, and over reach one another, to compasse their private interests, or indirect ends, [Page 47] which the respective parties that sent them thither did principally aime at, amongst other stratagems and pollicies, it hath not been the least to lay hold of such times and seasons, to make their motions or forbeare, when such, or such were present or absent, which might best further or hinder, by seconding or contradicting of their arguments.

But by Histories and Records of what passed betwixt all the Prote­stant Nations almost, since the Reformation, it appears plainly, that though in some Countries, and at some times, when certaine hot spirits were predominant, there hath been for a spirit, very bitter persecuting of Protestants for difference in Religion, yet their opinions and inten­tions when confiderately resolved were still settled for Liberty of Conscience; and Calvin tells us, That the holy Bishops [of ancient Instit. lib. 4. cap. 11. sect. 3. times] did not exercise their authority in fining, imprisoning, and civill punishments, and for his owne judgement in this particular, he saies, Though he write a whole tract about punishing of Here­tickes, Ibid. sect. 16. yet he could not chuse but acknowledge so much truth in a few lines only as confutes the whole Treatise, where he tells us, That as the Church hath no power of forcing of its owne, so neither may it require such of civill Magistrates, to imploy it in a coercive way: And Beza, God never gave power to man for imposing Lawes upon the Conscience, nor can endure that any body besides himselfe should beare sway or dominion over the mindes of men, de Haeret. à Civil. Magist. puniendis. The States of the united Provinces, when they first began to free themselves from the Spanish tyranny, declared, That they took not up Armes for matter of Religion, as appears by letters which the States of Holland at that time wrote unto those of Amsterdam, quo­ted by Hugo Grotius in his Apologie, of those that governed Holland, Cap. 2. p. 24. and the neighbouring Nations in 1618. for then Amsterdam, and seve­rall other chiefe Townes were absolutely Popish for matter of Religi­on; and yet all those Provinces and severall Townes did unammously agree, that, though they joyned their force against the Spaniard and common enemy, for redemption and maintenance of their priviledges and immunities, yet the liberty and freedome of Conscience should be reserved to all, and each of them respectively: The Protestants of Switzerland and Germany have published to the same purpose in their Confessions and Manifesto's, and even of latter yeares, when the Sy­nod of Dort was first thought on to be assembled, most of the States and Townes declared themselves before hand, that it was not their inten­tions that the said Synod should oblige them unto any thing that was not agreeable to their laws and government, which, as I said before, had abundantly established and ratified a Liberty of Conscience to [Page 48] every particular person that inhabited amongst them: And though upon the determination of the same Synod, in the point of Predestination a­gainst Arminians, there ensued suddenly in some few places by the in­stigation of a most violent party, seconded by the Prince, a fierce per­secution and banishment of divers Ministers and others which were of that opinion, with a totall silencing and inhibiting them to preach, yet they were quickly restored againe, and have now their places of publicke meetings, and greater liberty then ever, and that in Amster­dam and Utreckt, where they had suffered most, to the very change and alteration of their government, as may be seen more at large in Grotius his Apologie: But the States of Frisia in July 1622. put out a severe edict which is to be seen in Print, that none of the Dort Synod decrees should be put in execution throughout their jurisdiction, untill they were by themselves, in their owne Courts and Magistrates approved on; and in fine, I doe not finde so much as any one place, or City throughout the united Provinces, where any one decree which that Synod passed, is at present coercively enforced upon the inhabitants in any kinde; but contrary wise it is well knowne to all, how they permit people of all Religions to live amongst them, and though they have continuall wars with Spain, and Papists in some Towns amongst them have more liberty then in others, yet every where their freedome is great, and though in some places they are one fourth or one halfe part Papists, yet doe not the States subject themselves to be terrified or troubled with jealousies or other plots and treacheries then in puni­shing the authours at such times as they happen to be discovered; I wish it were well weighed, whether the great liberty and freedome of the Gospel which they permit, That Christ be preached whether through contention or of good will, as Paul desired, and rejoyced at, may Phil. 1. 18. not be a great meanes to prevaile with God Almighty thus to prosper them although they may otherwise have failings and weaknesses, which worldly and carnall policies are most apt to bee overtaken with.

If the whole manner of Gods worship were revealed unto us, or any State or Church, and that such a Church or State could be certaine to be in the present possession, and practise of the whole truth, without any mixture of superstition and Idolatry, then would there be far more colour and ground for erecting an Inquisition Office, or Spirituall Court to bring a Nation, a Countrey, or all Christendome unto a uni­formity both of Discipline and Doctrine, but this appeares plainly to be otherwise in both respects: First, no Church can possibly be sure to be without a mixture of errour and superstition, in that it is necessary [Page 49] there should be herefies, that they which are approved might be made 1 Cor. 11. 19. Matth. 24. 24. 2 Pet. 2. 1. 1 Joh. 4. 1. 1 Tim. 4. 1 manifest, and besides we are foretold that there shall be false Christs and false Prophets, and for that cause we are commanded to trie the Spirits whether they be of God or no: Then secondly, God is pleased only to disco­ver the Gospel to us by peecemeals, as we become worthy and capable of the mysteries and truth thereof, which our Saviour testifies in John, John 16. 12, 13. I have yet many things to say unto you, but you cannot beare them now, howbeit when the Spirit of truth is come, He will guide you into all truth: Now though the Spirit which is the Holy Ghost be Math. 28. 20. come, and is with his Saints unto the end of the world, teaching and instructing them in so many wholesome truths, as are sufficient for their salvation, yet most evident it is that God still discovers new truths or a greater measure of the same truths by obedience, unto which he intends to bring unto salvation such as are then living, or to be borne hereafter; and this appeares further from St. Pauls words to the Corinthians, where he saies, We know but in part, and when I was a childe I spake as a childe, understood and thought as a childe, but when I became a man, I put away childish things, 1 Cor. 13. 9. 11. Strong meat belongeth to men that are of a full age, Heb. 5. 13. In another place, Who is sufficient for these things? And I have fed you with milke and not with meat, for hitherto yee 2 Cor. 2. 16. 1 Cor. 3. 2, 3. were not able to beare it, neither yet are ye able, for ye are yet carnall: And of himselfe though he were extraordinary and miraculously gifted out of a sanctified zeale magnifying himselfe unto the Philipians, he saies, Not as though I were already perfect, but forgetting these things which are behinde, and [...]eaching forth unto those things which are before, I presse towards the marke, &c. Phil. 13. 12, 13, 14. Besides, if all Chri­stians were equally enlightned, and had the same measure and strength of faith and knowledge, it would have been needlesse for the Apostle to exhort as to beare with one another, there would have been no occa­sion for such as are strong to comport the weak, not all in generall to bear one anothers burden, which is required of us as the fulfilling of the Law of Christ, Rom. 15. 1. Gal. 6. 2. But the same cause which made the Corin­thians incapable of meat, such further truths and mysteries as St. Paul had to discover unto them, resides in us doubtlesse, and that in as great a measure, which is carnality, and consequently witholds Gods Spirit from revealing a great part of his blessed will unto us, otherwise then as we grow lesse carnally minded, and more spirituall.

And whereas it will be said by some, that they have all the principalls Object. and fundamentalls of Religion revealed unto them, whereby they may be wise unto salvation, which is as much as they are obliged to, and de­sire no more: I crave leave to answer such with another question or Answ. [Page 50] two, and aske, Doe you not sometimes pray, that Gods will may be done Matth 6. 10. and 5 48. Phil. 2. 5. Eph 4. 13. on earth, as it is in heaven? And are you qualified to do your part thereof? Are you perfect as your heavenly Father is perfect? Is the same minde in you which is in Christ Jesus? Unlesse you have attained to this perfection, according to the measure and fulnesse of Christ Jesus, there is yet a part, which unlesse you use all possible meanes to arrive to, though I cannot tell you when, or whether you shall or no, I see no ground whereby you may be sure, as yet, to have that full proportion, either of truth or knowledge, which you ought to have; much lesse how you can reasonably excuse the obstructing, as much as in youlyes, the free passage of the Gospell, the limiting and stinting of all spirituall gifts, with the quenching of Gods blessed Spirit, all which are sent for the farther instruction and illumination.

Paul tells the same Corinthians, 1 Cor. 2. 14. That the naturall man receiveth not the things of the Spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned: And our Saviour told Peter, Matth. 16. 17 That flesh and bloud had not re­vealed it unto him, but his Father which was in heaven: And St. Peter ex­horts them to grow in grace, and in the knowledge of our Lord Jesus Christ, 2 Pet. 3. 18. All which are undeniable arguments, that though a Chri­stian live never so long, yet he both may, and ought still to grow from grace to grace, and from knowledge to knowledge, continually ayming, Eph. 4. 13. and endeavouring, untill he arrive to a perfect man according to the mea­sure of stature and fulnesse of Christ, in both which respects an inquisition or persecution for matters of Religion may not be tollerated: First, be­cause it would as much as in us lyes, still withold such saving truth and knowledge as yet undiscovered, and unto which we are to attaine by degrees only, for not any of them but at first sight and hearing, is ac­counted heresie to most men, and much adoe there is before we will imbrace it: And secondly, in that persecution for Religion, would render us altogether incapable of ever purging and reforming our selves from such erronious doctrines and superstitions, as are amongst us for the present, and what would this be otherwise then a meer forme of godlinesse, but denying the power thereof, from which Timothy was or­dered to turne away? 2 Tim. 3. 5. 7. But as was said before, Matth. 5. 48. our Saviour commands us to be perfect even as our heavenly Father is perfect; and in that forme of prayer which he taught us, cap. 6. 10. we were ordered to make request, That Gods will may be done in earth as it is in heaven, unto which height of godlinesse we may be sure not to be ar­rived, being still so much further off, as we apprehend our selves to have attained it, forbearing to presse forwads, as St. Paul said to the [Page 51] Philipians, Phil. 3. 14. 15. I presse towards the marke for the price of the high calling of God in Christ Jesus: let us therefore as many as be perfect be thus minded, and if in any thing you be otherwise minded God shall reveale even this unto you: And S. Peter in his first Epistle generall, exhorts those Cap. 2. [...]. 2. Christians, As new borne babes to desire the sincere milke of the word that they may grow thereby, not that they should thinke themselves to have attained either unto a perfection and fulnesse of knowledge, or purity of profession, both which must be supposed, or else the ground-worke Note. and foundation whereon they build their Inquisition house for setling a uniformity, is so much more unwarrantable and unsound.

The Parable of our Saviour, Matth. 13. 29, 30. wherein he forbids the pulling up the tares lest they pull up the good wheat with them, and commands, That both tares and wheat be let grow together till harvest, seems to me a full argument that the State should not be forwards in putting any to death, save such as are expressely warranted by the word of God, but this place makes especially against persecution for matters of Religion; for though every body can distinguish tares from corne, yet it is not so with heresies and errours in point of Doctrine; besides, the outward man may so conforme himselfe if he will, as that it is im­possible for the world to finde him out, because they cannot arrive to the heart, and what ever externall meanes may be used, they worke only upon the body, and cannot reach the soule: But persecution for Religion does not only contradict the Scripture, but is contrary to common sense and reason, as will appeare if you consider, that, although we say proverbially, facile credimus, quod libenter volumus; yet a man of himselfe cannot possibly beleeve what he himselfe desires to beleeve, before his judgement and understanding be convinced, so that unlesse it be a good argument, to prevaile upon a mans judgement and under­standing, to say, beleeve this or that point of doctrine upon penalty of losing your ears, or the like, it must needs be extravagant and unjust to practise it: let us not then goe against our owne reason, and the Scrip­ture where it is said, That though Paul plant, and Apollo water, it is God that gives encrease: And our Saviour tells us, That no man can come to 1 Cor. 3. 6 Joh. 6. 44. 63. 65. him except the Father draw him, that it is the Spirit which quickneth, and that th [...] flesh profiteth nothing.

There is yet another place of Scripture which speakes more plainly, letting all Inquisitors and Persecutors know, that though they had the spirit of divination and discerning, wherewith they could be certaine to have discovered such as preach the Gospell out of strife and envie, and not sincerely, yet they are not to silence them, but be glad that the Gospel be preached in a weake and erronious manner, then not at all, [Page 52] for even as a man that holds fast with his hands, if his feet slip, will re­cover himselfe againe, so if Christ the foundation be kept, though for the present they may preach and teach many a false doctrine, yet wee may be certaine that all rotten unsound superstructures and erronious tenets shall fall downe in Gods good time and season, whilest the foun­dation remaines sure for ever: He that hath given us Christ, will with him, but at his owne good pleasure give us all things; Paul thought this was a good argument, and so far bare with all mens infirmities, that as Rom. 3. 32 he sayes of himselfe to the end he might have opportunity to preach the Gospel, he became all things to all men, that by all meanes he might save 1 Cor 9. 20, 21, 22. some, unto the Jews as a Jew that he might gaine the Jews, to them that are under the Law, as under the Law, and to them that were with­ou [...] Law, as without Law, that he might gaine both; and lest you might thinke him a li [...]ertine in all this, and without Law to God, he tells you he was all this while under the Law to Christ, and doubtlesse did him no small service in thus complying: But that you may guesse in what manner and how far forth he had been indulgent at such other times, the relation whereof we doe not finde recorded, take what he [...] unto the Philippians. Phil. 1. 16. 17. 18, 19. Some preach Christ even of envy and strife, and some also upon good will, the one preach Christ of contention, not sincerely, supposing to adde affliction to my bonds, but the other of love, knowing that I am set for the defence of the Gospel: what then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein doe rejoyce, yea and will rejoyce, for I know that this shall turne to my salvation through your prayers, and the sup­ply of the Spirit of Jesus Christ.

Yea will some say great shame it were if we should not rejoyce that Christ be truly preached in what manner soever; but such as we silence and persecute though they confesse and preach Christ in words, yet they hold certaine erronious tenets which strike at the foundation, and overthrow Christianity: I desire such to remember those Scriptures which say, that, Whosoever is borne of God doth not commit sin, for his seed remaineth in him, and he cannot sin because he is borne of God: Who­soever [...] Joh. 3. 9. beleeveth in him shall not perish but have eternall life: And whosoever shall confesse that Jesus is the Sonne of God, God dwelleth in him, and he in John. 3 13 [...] 4 15 God: Now as we know that David though he committed adultery and murder, was borne of God notwithstanding this text, because it means only that God imputes not sinne unto them that are borne of God; so he that beleeveth in God, and confesseth that Jesus is the Son of God, though he do together with this foundation, hold certain points which may seem to crosse it, and be in a great degree erronious, but contrary [Page 55] to his owne intention, it is both very possible and probable, that such a one notwithstanding shall not perish, but God dwelleth in him, and he in God.

In the very Bible we finde severall texts and passages which seem to thwait and contradict themselves, yet we are certaine, that the whole Scripture being the inspiration of one, and the same blessed Spirit, can­not but be at unity within it selfe, and all good Christians are fully assu­red thereof, though they be not able sometimes to make it appeare so to their weake and carnall understandings; and in such cases we have the example of St. Paul, Rom. 11. 13. the great Apostle of the Gentiles, who though he testified of himselfe, that he gave his judgement as one 1 Cor. 7. 25. 40. that had obtained mercy of the Lord to be faithfull, and thought that he also had the Spirit of God, yet having waded into the mystery of Predesti­nation, so far as his owne reason could arive, burst out into a most de­vout admiration, O the depth of the riches both of the wisdome and know­ledge Rom. 11. 33. of God, how unsearchable are his judgements, and his wayes past fin­ding out.

In S. Pauls Epistle to the Romans, chap. 3. 28. it is said, Therefore we conclude that a man is justified by faith without the deeds of the Law: And St. James saith, James 2. 24. Ye see then how that by workes a man is justified, and not by faith only: Now as we are fully assured that these two Scriptures though they differ so much litterally, are notwithstan­ding not only in their owne being reconcileable, but even in our shal­low capacities and apprehensions: And as God had good cause why he counted Paul faithfull and put him into the Ministery, who was before 1 Tim. 1. 12, 13. a blasphemer and persecuter: So we may safely thinke, that God can much more (after the manner of men be it spoken) tell how to prosper their endeavours, and bring unto salvation, such as beleeve in him, and confesse Jesus to be the Son of God, for his word and promise are engaged and cannot be frustrated through their weaknesses and unsoundnesse in some points of Discipline, Doctrine, or of both: But it will be ob­jected, Object. why should such be suffered to preach Christ, who withall mix unsound doctrine, since there may be teachers enough besides, who are all orthodox and unquestionable? I answer, That this is not the true state of the case, for that the Puritans or other conscientious Christi­ans Answ. hold their owne teachers to be the soundest, and if they be silen­ced, conceive they are bound, without power of dispencing with them­selves to heare none at all, rather then such with whom they cannot possibly joyne or be present without a doubting and condemning consci­ence; Rom. 14. 23. Matth. 13. 29, 30. so that at the very best this can be but a pulling up of good wheat to­gether with the tares, which as was said before, our Saviour would not [Page 52] [...] [Page 55] [...] [Page 54] have so much as hazarded and endangered; or a doing evill that good Rom. 3. 8. may come of it, which is as absolutely forbidden.

I will therefore forbeare to make any further application of Pauls rejoycing so Christ were preached in whatsoever manner, but beseech with meeknesse all such as read it, to pause a little and consider, that since Paul rejoyced in whatsoever way that Christ was preached, whe­ther of contention, envy, pretence, or in truth, how inexcusable will all those be that persecute or silence such as preach him in any other maner then they themselves prescribe, whereby many eminent abilities and gifts have been smothered and lost: To the same purpose is that place in St. Markes Gospel, where John in the name of the Apostles tells our Saviour, saying, Master, we saw one casting out divells in thy name, and he followeth not us, and We forbad him because he followeth not us, but Jesus said, forbid him not, for there is no man which shall doe a miracle in my name that can lightly speake evill of me, he that is not against us, is on our part, Marke 9. 38, 39, 40.

Paul tells the Hebrewes, how He that despised Moses law dyed with­out mercy under two or three witnesses; and askes them, how much sorer pu­nishment Heb. 10. 28, 29. they supposed such should be thought worthy of, who have trodden un­der foot the Son of God, and counted the bloud of the Covenant where­with he was sanctified, an unholy thing, which is a plain evidence, that though such as live under the Gospel, and neglect or despise the means of comming to the knowledge, or yet speake against the truth thereof, deserve greater punishment then those that violated the law of Moses, which was certaine death in the mouth of two or three witnesses, yet he saies not that it ought to be so under the Gospel; but though he ag­gravate the crime as far more heynous under the Gospel, yet he de­clines to say they should be punished corporally in this life, and plain­ly insinuates that it must be left untill the day of judgement, as appeares by the coherence with the words which follow, where he brings the Lord in, saying, Vengeance is mine, and I will recompence it: and againe, Ver. 30. 31. The Lord shall judge his people: It is a fearfull thing to fall into the hands of the living God: And this is yet more manifest, if we consider that there had been thousands of those which thus rejected and violated the Gos­pel which then had not been punished with death according to the Note. law of Moses, and yet Paul for all this did not blame those Christians for omitting to doe corporall execution on them, or leave any order that the civill Magistrate should afterwards have such power when they became Christian: And if Paul tells Titus that a Bishop must not be soone angry, nor a striker; and Peter bids the Elders take the over­sight Tit. 1. 7. 1 Pet. 5. 2, 3. of Gods flocke, not being Lords over Gods heritage, but as en­samples [Page 55] to the flocke; how shall a Presbyter that is a striker, or that Lords it over the flocke of Christ be justified? or how can he be said to be lesse then a striker, that passes sentence of condemnation to ba­nishment, imprisonment, and death, or not to Lord it over the flock of Christ, that imposes laws upon their consciences?

But did these persecuters of God and good men consider, that to be persecuted, is a mark and signe of the true Church, and consequently to persecute, an infallible character of unsound Christians and the Church malignant, in charity we ought to thinke they might likely be reclai­med, I shall therefore intreat them for their owne direction to call to minde, what St. Paul saith to the Galathians, viz. Now we, Bre­thren Gal. 4. 28, 29. as Isaac was, are the children of promise, but as then he that was borne after the flesh persecuted him that was borne after the Spirit, even so it is now: This text declares how the true Church and true Beleevers are children of the promise, figured out in Abel, Isaac and Jacob, persecuted by Cain, Gen. 4. 8. cap. 16. 11 12. cap. 17. 41. Ismael, Esau, and their posterity, children of the bond-woman, teaching us in expresse words, that as those which persecuted in the Old Testa­ment were not the Elect or children of the promise, so now the best ser­vants of God were persecuted under the Gospel; which will yet ap­peare more plainly to such as have their understanding darkned, if they reflect likewise upon these other Scriptures: He that loveth not his bro­ther is not of God, for this is the message that we heard from the begin­ning, 1 Joh. 3. 10, 11, 12. that we should love one another, not as Cain, who was of the wic­ked one, and slew his brother: and wherefore slew he him? because his works were evill, and his brothers righteous: And our Saviour told his Disciples, Matth. 10. 16. Joh. 16. 20. I send you as sheep in the midst of wolves; ye shall weep and lament, but the world shall rejoyce.

But if the practise of persecution for difference in matters of Reli­gion were a signe of the true Church, then that Church were likeliest to be the truest Church that did most persecute others, which I beleeve Note. will be denied by all Protestants, or else they must condemne them­selves, in suffering the Papists to go beyond them in persecuting others: and secondly, if persecution were a note of the true Church, it would instigate and encourage all States and Churches to double and encrease their persecutions, untill each of them had attained to the most exqui­site degrees and height of cruelty and tyranny.

Againe, though persecution for conscience sake be never so much practised, it is condemned by all men in every body but themselves, for who is there that blames himself for persecuting others, or who would be contented to be persecuted himselfe? and so far is persecution from propagating of the Gospel, that nothing in humane appearance can [Page 56] possibly hinder it so much, for the Papists having got the upper hand and greatest portion of the Christian world into their power by vigour of their persecution, hinder the blessed Gospel from being truly taught in the simplicity and purity thereof; and as it is well knowne, that the best Churches have been in errours, sometimes able to digest milke only, not capable of strong meat, so by the rules and principalls of persecu­tion, 1. Cor. 3. 2. it were impossible to grow stronger, or come into the light of truth againe, because that according to such discipline, such as teach any new truth, or but a further measure of former trut hs should be per­secuted, as it happened unto Paul and the other Apostles and Disciples, under the calumnie of sedition, heresie, blasphemy, or innovation, for Acts 6. 13 Acts 24. 5 14 Object. Paul himselfe was reduced to say, I worship God after the manner which they call heresie: And whereas some will object, that the Chur­ches in the Primitive times were weake as being newly planted, but that Christians now adaies have attained to a larger measure of strength and knowledge in the truth, I dare not subscribe thereunto, and for whatever failings, errours and false doctrines such men shall prove to Answ. have been found in the Churches of Rome, Corinth, Jerusalem, Antioch, Ephesus, Galatia, or any of the rest during the Apostles times, when through weaknesse and carnality they were said to have need of milke, it will full easily appeare, that, as the infallibility of the Apostles, their 1 Cor. 3. 2, 3. Heb. 5 12. diversity and preheminencie of gifts, and miracles which they wrought, were far more efficacious means then at any time were since enjoyed; so none of our Protestant Churches at present, especially Nationall, but will justifie the Primitive, in our owne greater errours, both for Discipline and Doctrine: It is true that if liberty be given for men to to teach what they will, there will appeare more false Teachers then ever, yet it were better that many false doctrines were published, espe­cially with a good intention and out of weaknesse only, then that one sound truth should be forcibly smothered or wilfully concealed; and by the incongruities and absurdities which accompany erroneous and unsound doctrines, the truth appears still more glorious, and wins o­thers to the love thereof.

Neither is this complying with weake consciences, or the tollerating of severall opinions, any other sort of Libertinisme, then what Paul practised, when he suffered all things lest he should hinder the Gospsl, and 1 Cor 9. 12 21. 22. was made all things to all, that he might save some, at which very time hee professed himself notwithstanding to live not without law to God, but under law to Christ: And Peter tells us, We must live as free, but not using our liberty for a cloak of maliciousnesse, but as the servants of God, 1 Pet. 2. 16. And if you demand whether Hereticks then may not be reclaimed? Object. [Page 57] I answer, That you both may, and ought to endeavour their reclaiming, Answ. not by compulsive courses, but with brotherly and Christian admonition and instructions, by evidence of Scripture in demonstration of the Spirit, and such other peaceable and quiet wayes as are warrantable by the Word of God: but for such as say, we have tried all saire means, and Reply. Answ. none but coercive will prevaile; if they had order to make use of them, how can they be sure that forcible means would have better successe? and how much more blameable are they that use them, when they nei­ther have commission, nor assurance that they shall prevaile?

Our Saviour told his Disciples, That if they were of the world, the world Joh. 15. 19. would love his owne, but he had chosen them out of the world, and therefore the world hated them, and lest this should not prove a sufficient item to them and us, St. Paul tells us plainly, How all that will live godly in Christ Jesus 2 Tim. 3. 12. must suffer persecution: whereto that we may be the better induced, our Saviour in his Sermon on the Mount, amongst other blessings pronoun­ces this unto them, Blessed are ye when men shall revile you and persecute you, Matth. 5. 11. 12. and shall say all manner of evill against you falsely for my sake, rejoyce and be exceeding glad for great is your reward in heaven, for so persecuted they the Prophets which were before you: And lest such poor distressed Chri­stians should be to seek, how to behave themselves in so great a tempta­tion and distresse, the blessed Spirit of God by St. Paul to the Romans in­structs Rom. 12. 14. Mat. 5. 44. Joh. 5. 16. & 15. 20. 1 Cor. 4. 12 us, to blesse such as persecute us, so that in these and many other Scrip­tures, we have the practise of persecution given us as a sign to know the Church malignant by; and to be persecuted as a love token, and most pe­culiar livery of Jesus Christ to distinguish true from false beleevers.

And if it be objected, that then there must be no true Church amongst Christians, and that all of them doe persecute one another more or lesse, Object. it wil notwithstanding follow, that such Christian States and Churches as Answ. persecute most, are most corrupted, and though I could hope for their sakes which still retaine it with lesse rigour, that every smaller degree of persecuting Christians which differ from them in opinion, may not hin­der such to be true Christians, though imperfect and failing in this particu­lar, yet my earnest desires are, that all such as are causers, counsellours or instruments promoting, or not endeavouring and disswading persecu­tion, will seriously consider with themselves, whether, the thus persecu­ting one another by Christian Churches which differ in opinions, though it should not hinder them from being true Churches, yet if it may not be found, at least, an errour and exceeding great blemish in them all, even those that use it seldomest and in milder manner, expressely forbidden in so many places of Scripture, and continually declamed against by the whole proceedings of our Blessed Saviour, his Apostles, and most con­scientious [Page 58] and truly mortified Christians, famous for greatest piety and devotion in their respective generations.

St. John saies, That light is come into the world, and men loved darknesse Joh. 3. 19, 20, 21. rather then light because their deeds were evill, for every one that doth evill, hateth light, neither commeth to the light lest his deeds should be repro­ved, but he that doth the truth commeth to the light, that his deeds may be made manifest, that they are wrought in God: Methinkes we may well resemble the true professours of Jesus Christ, to those that seek the light, that the truth which they teach may be made manifest; and contrary­wise such to be false prophets and hypocrites, that hate the light lest their beloved errours and counterfeit doctrines should be discovered, reproved and forsaken: Indeed many a man hath been over confident, and deli­vered up his body to be burnt in a bad cause, but this should make such as have a good one, to gather so much more courage to themselves, and not decline any lawfull triall or disputation, whereby falshood would be vanquished, and the light of truth shine out, so much more amiable and bright, as before it had greater opposition.

In the ordinary course of the world betwixt two which are at law to­gether, when either of them uses meanes to prolong the suit, and prevent what possibly he can the comming to a judgement, may we not say, and that justly too, that such a man hath a bad cause, or else that he hath not all his proofes and evidences in readinesse, especially if we suppose that he knew he had a Judge who both understood his cause fully, and would infallibly do him justice? surely the same may be said and that more war­rantably concerning Religion, and differences in opinion about any point thereof.

Confidence and boldnesse prevaile sometimes, and that not a little e­ven in a bad cause, but never fail when they maintaine a good one; we may see it in the Acts that both Peter and John, with the cause of Jesus Act. 4. 13. Christ sped the better for their boldnesse, which when the Scribes, El­ders, Annas, and all high Priests kindred saw, and perceived that they were unlearned and ignorant men, they marvelled, and took knowledge that they had been with Jesus, And beholding the man which was hea­led standing with them, they could say nothing against it; and how won­derfully the cause prospered hereupon appears in that fourth Chapter to the Acts, which is well worth reading out, and cannot by a heart truly sanctified be passed over without great admiration: St. Paul confirmes it Eph. 3. 12 Phil. 3. 19. 20. 25. unto the Ephesians, saying, That through faith in Jesus Christ we have bold­nesse and accesse with confidence: And to the Philippians he hath yet a fuller expression, where he sayes, I know according to my earnest expectati­on, and hope that in nothing I shall be ashamed, but that with all boldnesse, as [Page 59] alwaies, so now also Christ shall be magnified in my body, whether it be by life or death, and having this confidence I know that I shall abide and continue with you all, for your furtherance and joy of faith: Surely as all true Beleevers have the same good cause and Gospel, so can they not possibly fare worse if they had but such a faith and confidence as Pauls was: Now Jam. 2, 2 true and lively faith cannot be without works, and the most eminent and glorious worke of all, is to seek the propagation of it, in such means and manner as are most warrantable, and likeliest by the precept and presi­dent of our only wise Saviour, and his blessed Apostles to prove successe­full: Oh, let us not then defer the practise of it any longer! doe we sus­pect that errour should vanquish truth? this is so vaine that no man will confesse so much, but for their full conviction if they were so conceited, let them take notice what St. Paul saith to the Corinthians, We cannot do 2 Cor. 13 8. any thing against the truth but for the truth; we may plot, contrive and endeavour whatsoever our owne depraved natures will suggest us to a­gainst it, but great is the power of truth, and it will prevaile at last: or doe we then feare that the true professours may fall from their former stedfastnesse? it is true that some which once made profession of the truth may fall from that profession, but such, though they make profession of the truth, yet were they never true professours, as St. John saies in his first Epistle, They went out from us, but they were not of us, for if they had 1 Joh. 2. 1 been of us, they would no doubt have continued with us, but they went out, that they might be made manifest, that they were not all of us: And doubtlesse it were much to be desired, and all justifiable meanes to be imployed, whereby hypocrites, and such as are not true at heart, might be best moved to discover themselves of their owne accord, for then the people of God might be kept from falling into many a sin through their ill example, and avoid many a temporall judgement and affliction for holding fellowship and communion with them; but blessed be God this is the worst that can befall them, neither divells nor the deepest wiles of wicked reprobates can possibly deceive the true Professours Gods Elect. Mat. 24. 24. Our Saviour hath passed his word, That not one of these little ones shall pe­rish, Mat. 18. 4. And my sheep heare my voyce, and I know them, and they follow me, and I give unto them eternall life, and they shall never pe­rish, neither shall any man pluck them out of my hand; John 10. 27, 28. And Paul saies, We are persecuted, but not forsaken, cast down, but not destroyed, 2 Cor. 4. 9. And he told Timothy That the foundation of God standeth sure, having this seale, that the Lord knoweth them that are his, 2 Tim. 2. 19.

But since heresies must needs be, though a woe betide the authours of Cap. 1. 87 them, how much more may we well thinke should there be a Liberty of Conscience? since the authours instead of woe, may be certain of a bles­sing, [Page 60] and nothing can more manifest the truth, when all such as for feare of imprisoning, fining, corporall punishment, or any worldly prerogative had heretofore made profession thereof, would now appear in their own colours, and follow the false calls of their more false teachers, leaving truth to herselfe, and such only as did imbrace her in true sincerity of heart; and yet this is not all the benefit which would accrue hereby, the greatest and best part is still behinde; for as in the Primitive times, when Scribes, Pharises, and all the learned Doctors both Jews and Gentiles, Note. disputed and opposed the truth with more liberty and freedome, it be­came then much more famous and prevailing, untill the mystery of ini­quity undertooke the protecting of it by the Civill Sword, which if it were but sheathed againe, and the Blessed Spirit, which bloweth where it listeth, not resisted, we might even in these dayes with Gods assistance, Joh. 3. 8. expect to see victorious trophees, and multitudes of Christians set at li­berty, and redeemed out of Babylon to the speedier downfall of Antichrist.

But some will say that the learned and wisest men have alwaies been and are still of opinion, that it is no good policie to suffer so many seve­rall Object. Religions to be publickly professed in one and the same Kingdome and jurisdiction, because that though many men may be able with Scrip­ture to defend their owne Religion, and others perhaps stedfast and ob­stinate enough in their opinions what ever they be, yet if contrary tenets may be debated freely, and made profession of without controle, some numbers more or lesse amongst such multitudes of people, either by importunity, worldly advantages, or in that their ignorance or little knowledge in spirituall matters, is not able to withstand the arguments which are urged against them, must needs be seduced and led a way from the Religion established by Law: Whereto I answer, That the advice Answ. of wise and learned men if they be otherwise also as well qualified, is to be far preferred before that of ignorant and lesse wise, but such whose affections and carnall lusts are mortified, and whose guifts are sanctified, these mens counsells ought to take place before the deepest Polititians of State, or grand Rabbies of the Law or Gospel: worldly wisdome and humane learning are both usefull and expedient, when they concur with Scripture, not against it: It was the argument of the Jews against our Saviour and his Apostles, That the Scribes, Pharises and great ones beleeved not on him; the Papists urged the like, that all the learned Doctors and oh. 7. 48. profoundest schollars throughout the Christian world were of their opi­nion against Luther and the first Reformers, and although we all acknow­ledge of how little account and force this argument was then, yet is it now as much stood upon, and altogether as weakly grounded, even by the greatest part of Reformed Churches, against such as yet strive for, [Page 61] and endeavour only a further Reformation: surely if such would but con­sider of what low condition and meane estate the Apostles were, they Act. 4. 13. Matth. 4. 18. 21. would never think the worse of truth, because it was held out unto them by men of most inferiour ranke and quality, this would make such as are Scripture wise to thinke the better of it, for who are likeliest to have spi­ritualll things discovered to them, then such as are spirituall themselves? and who likeliest to be spirituall, then such as are poore, base and abject both in the eyes of others and their owne opinions? Surely St. Paul speaks plaine to this purpose when he saies, Not many wise men after the 1 Cor. 1. 26, 27, 28. flesh, not many mighty, not many noble are called; But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised hath God chosen: And againe, where is the wise? where is the scribe? where is the disputer of Ver. 20. the world? hath not God made foolish the wisdome of this world? And to the Corinthians he gives a reason why God made use of men of such low ranke and esteem in the world, to be the chiefest instruments of pro­pagating the Gospel, when he sayes, We have this treasure in earthen ves­sels, that the excellencie of the power may be of God, and not of us, 2 Cor. 4. 7. And in another place he saies, Christ sent me to preach the Gospel, not with wisdome of words, lest the crosse of Christ should be made of none ef­fect, 1 Cor. 1. 17. If these passages of Scripture with sundry others were seriously considered, by a minde prepared to submit to Gods good will and pleasure what ever it were, when it should be discovered unto him, such a soule would not be swayd, and led a way with any carnall privi­ledges or worldly circumstances how plausible soever, since all such are but vanity and vexation of spirit, as the wise man assures us: evidence of Eccles. 1. 2. 14. Scripture is that only which ought to be our guide in what we do or say, our supreame rule or touchstone to make triall of what we heare or see, according whereunto if we proceed, whatsoever be alledged to the con­trary, we may cleerly finde, That persecution for matters of Religion does plainly crosse so many places of Scripture, murders so many of Gods Saints, and so much hinders the propagation of the Gospel, as no other erronious tenet or he­resie whatsoever: for if the Gospel had but a free passage, and the true Professours liberty to teach and publish it, this only as a sovereigne remedy and counter poy­son, would prevaile against all heresies, unlesse you will grant that errour may possibly vanquish truth: and though our owne fond fancies should suggest never so many inconveniences to ensue thereon, we ought to rest satisfied with so great a manifestation of Gods revealed will, no waies attempting any thing, or cleaving to such opinions, which either directly, or by ratio­nall consequence and induction may hinder the preaching of the Gospel to all Nations.

[Page 62] If Kings or States may lawfully enact a Religion, or settle any point of faith to be beleeved and practised by force and virtue of a new law, then ought all subjects to be conformable thereunto, and so become ly­able to change and alter their Religion, so often as the State and chiefest Councell of the Land shall deem just and requisite; for as our predeces­sours could not make a law to binde their successours irrevocably, or Note. longer then they pleased themselves in civill matters, much lesse in what concerns the Conscience; so neither can we that are now living engage our posterity in any act, but what they may repeal at pleasure, with the same liberty and power by which it was made, since the whole King­dome being a body politicke indowed with a supremacie, cannot have greater or lesse power over it selfe at one time then another; wherefore since it is our duty to think very reverently of Laws and Acts when once established by the highest Court, yet if we consider that they themselves doe not assume infallibility, that both they, Synods, and chiefe Generall Councells have thought it expedient and just to repeal, alter, and some­times enact Laws, concerning Discipline and Doctrine quite contrary to their predecessours, by which means a people in their life time have been compelled to change Religion twice or thrice; my humblest desires beg leave to prostrate themselves in meeknesse and most submissive manner unto the three estates in Parliament, That all former acts which counte­nance persecution for matters of Religion may be repealed, and Liberty of Conscience which is the greatest liberty the Gospel brings, restored, lest whilest the prevailing party of Protestants in England think it lawfull to force other Protestants, because lesse in number, and differing from them in opinion, to change Religion; God in justice permit Papists to doe the like with Protestants in Ireland, as well for our sins as their owne, to the further desolation of both Kingdomes.