Twelve weighty QUERIES OF GREAT CONCERNMENT, SHOWING In what Cases the difference of men's Judgements, and OPinions in matters of Religion, is not to be restrained but tolerated by the Civil power.  
Published according to Order.  
LONDON, Printed by Matthew Simmons, for Henry Overton, and are to be sold at his shop in Popes-head Alley. 1646.   

TWELVE WEIGHTY QUERIES OF Great Concernment, Showing in what cases the difference of men's Judgements, and opinions in matters of Religion is not to be restrained, but tolerated by the Civil power.  
IN what Cases the difference of men's Judgements, and opinions in matters of Religion is not to be restrained, but tolerated by the Civil power. Declared in certain Queries; unto which, that satisfaction may be given in away, of clear reason and demonstration, in stead of prohibition and punishment, is the earnest desire of all ingenuous men and particularly of those, who in a confident expectation hereof, have with all faithfulness adhered to the Parliament, and stood up for their defence in time of their greatest danger and extremity to the almost, if not altogether ruining, of themselves, their Estates and Families, and who can never be discouraged or withdrawn from their former activity, or ready affections to the Parliament, by any thing so much as to be required with an unnatural, and unthankful oppression in their Consciences.  
Some things premised that are plain in themselves, and necessary in the first place to be stated, in order to the better clearing the ensuing Queries.  
1. That the knowledge which any man hath of God, or capacity rightly to judge and understand his will; is the free gift of God, is that which man is the receiver of from God, and not the Author of in himself, Rom. 11. Who hath known the mind of the Lord at any time? Who hath given unto him etc.  
2. That the way, by which God gives, and conveighes this knowledge of himself, and of his will unto man, is by planting within man, two fundamental principles of light and illumination: by the one of which he becomes a natural man, and bears the image of the earthly man, the first Adam, who was made a living soul: and by the other of these he becomes a spiritual man, and bears the Image of the heavenly man, the second Adam who was made a quickening Spirit, 1 Cor. 15.  
3. These two fundamental principles, planted in man, are given him by God for the Law, and rule to teach, and guide him in the knowledge of God, and to enable him, rightly to judge and discern the will, and mind of God, in that which man is to think, speak, or do: these two Laws in this sense, are mentioned in Rom. 7. and 8. chap. the one is the Law of nature or of works; the other the Law of the Spirit of life in Christ Jesus, Rom. 8.3. and what the one could not do in man, or to man, in that it was weak through the flesh; that the other did, and doth accomplish in man, and for man, through the quickening power of the eternal Spirit.  
4. These two Laws, or inward principles planted in man, are in themselves holy, righteous, spiritual good, and perfect; and did evidently manifest themselves so to be, by their operations in the persons of the first and of the second Adam; and the weakness and deficiency of the first was not in itself, but only in relation to the subject wherein it wrought; It was weak through the flesh, the state in which man was created and subjected to this Law was frail, and subject to change, but the Law itself was without exception under it, and by it was man made perfect in himself, but they have sought out many inventions, Ecclesiastes 7.29.  
V These two Laws, are still the two fundamental principles, which are given, and continued by God in the hearts of men for their rule to guide, and teach them, in the knowledge of himself and of his will, Rom. 2.13, 14, 15.25 26, 29. so, Gal. 4.21, 22, 23, 24. according to the renewed operations of both, or either of which, in man since the fall, he hath a capacity or power begotten in him, more or less clearly to know God, and rightly to judge and discern of his will, and to make use of the Scriptures, and all means conducing thereunto; and otherwise then by this, man since his fall, is in himself, unto all knowledge of God and to every good work, reprobate, Tit. 1.16.  
These things thus premised,  
First Quaere, Whether, when it pleases God to renew the working and illuminations of both, or either of these principles, in any man, it be not most reasonable, lawful, and necessary, that he should submit unto the same, and follow the dictates, and light thereof, according to the measure, and manner, which God is pleased to dispense them unto him; and whether it be not unreasonable, unlawful, and notoriously sinful in any man to act contrary to, or differing from the clear evidence, full persuasion, and light of both, or either of these principles within him, upon any command whatsoever from man, or any outward pretence whatsoever, Rom. 14.22, 23.  
Second Quaere, Whilst men do carefully observe the inward Teachings, Dictates, and Operations, of both or either of these principles, whether may they not be said to hold fundamentals of the knowledge of God, and whether for the measures of illumination, (which for the present they have received) though in the smallest and weakest degree, waiting, and earnestly enquiring after more. Are they to be judged, upbraided, censured, blamed, or much less punished, or put to death by others, who take themselves to be much more learned, and to have received in fare more abundance than they, 1 Cor. 4.7. for who maketh thee to differ from another, or what hast thou that thou hast not received? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?  
Third Quaere, Whether those measures of illumination and knowledge of God, and of his will, which are communicated to men, only by the light of nature, which for the present they have, and whilst they know no better, may not be professed in word, and practised in actions, so fare as they ure suitable, and agreeable to the law of Nature? and this though Nature do teach and disperse several degrees of this knowledge, and in different ways of expression, unto some more, unto some less, as in daily experience we see is done.  
Fourth Quaere, Whether such men, faithfully obeying this inward principle, of the light of Nature, in the clear illuminations and operations thereof, and diligently improving all means, which they meet with for the increase of their knowledge; but yet for the present remaining altogether ignorant, and unacquainted with the supernatural principle, the Law of the spirit of life in Christ (which by the strength of nature is not attaineable, but only by the free gift and almighty power of God) whether may not such men freely confess their want of this knowledge, and the difficulties they find in themselves to submit to it? and whether they may not by argument, debate, and dispute, endeavour to receive satisfaction, from any that is probable to give it them, and if this liberty be not permitted, is not the most proper and ingenuous means of their own conviction, and of finding out the truth denied unto them?  
Fifth Quaere, Whether those measures of illumination and knowledge of God, and of his will, communicated unto men by the quickening Spirit of Christ, or by a supernatural light, which for the present they have received, and yet in much diversity, and whilst they know no more, may not be professed, in such expressions or words, and practised in such outward forms or actions, as are agreeable to the Scriptures, and which no express Text of Scripture contradicts; and whether they may not be freely argued, debated, disputed amongst others differing from them; in order to find out the full truth? and whether, if this be not permitted and tolerated, are not men restrained from that confession, and testimony, which God requires of their outward man, to bear unto the truth? and are they not denied a proper means appointed by God for growing in the grace and knowledge of Jesus Christ, even the mutual imparting of their several gifts one unto another?  
sixth Quaere, Whether difference of opinion and judgement, in the things of God, and matters of Religion, do not necessarily arise and spring up in men, from those diversity of gifts, or different measures of illuminations, from those various administrations, which one and the selfsame spirit divideth to every one, as pleaseth him, for the profit of the whole body, 1 Cor. 12. and whether it will not from hence inevitably follow, that it is impossible to suppress the differences of judgements, and opinions amongst men, in matters of Religion, but by suppressing the Spirit of God himself, and limiting the holy One of Israel, in his wise dispensations, and free operations? and are we stronger than He? 1 Cor. 10.22.  
Seventh Quaere, Whether the body of Christ, doth not consist of many members, and those variously differing, in judgement and opinion, according to the diversity of gifts, and measures of knowledge they have received, some having the place of the eye, others of the hand, others of the feet, and others which seem to be more feeble? 1 Cor. 12. and whether there be not a law which knits and binds these many members in unity of spirit, notwithstanding their bodily or appearing difference, even the royal Law of love, spoken of in James, and described in the 1 Cor. 13. a spirit in them, in the midst of the difference among them; which suffers long, which is kind, which envies not, which vaunts not itself, which is not puffed up, which behaves not itself unseemly, which seeketh not her own, is not easily provoked, thinketh no evil, which rejoiceth not in iniquity, but in the truth, which beareth all things, which believeth all things, hopeth all things, endureth all things, This is my Commandment that you love one another as I have loved you, Joh. 15.  
Eight Quaere, whether the contrary spirit to this, in those that profess themselves to be Christians, and members of Christ's body, be not that murderous spirit of Cain; forbidden by the 6 Commandment, according to Christ's exposition thereupon Match. 5. under the expression, of being angry with our brother without a cause; the instance whereof is there given, in judging and upbraiping one another, for the wants and defects either of natural or supernatural light; saying to our brother Racha, or thou fool, and whether it be not, that hatred against our brother, so much condemned in these, and the like places of Scripture. Let every one be swift to hear, slow to speak, and slow to wrath: for the wrath of man worketh not the righteousness of God, James 1.19, 20. he that saith, he is in the light, and hateth his brother, is in darkness even until now, 1 John 2.9. In this the children of God, are made manifest from the children of the Devil. Whosoever doth not righteousness, is not of God; nor he that hateth his brother, 1 John 2.10. If a man say I love God, and hate his brother, he is a liar; for he that loveth not his brother, whom he hath seen; how can he love God, whom he hath not seen? John 4. but why dost thou judge thy brother? or why dost thou set at naught thy brother? we shall all stand before the judgement seat of Christ.  
Ninth Quaere, whether difference of judgement or opinion, either in natural, or in spiritual men; professed and practised according to the abovesaid limitations, be not the just and lawful liberty, which is due to every spiritual man, as he is a Christian; and to every natural man, as he is a reasonable man. And whether this aught to be forbidden or restrained by the power of man, or can be without manifest tyranny and oppression and fight against God: whether such a toleration as this, be not according to the will of Christ, and for the profit of the whole body of Christ; and more justifiable by the word of God, than that unity of judgement and uniformity of practice in matters of Religion, which is submitted unto upon grounds of fear, or implicit faith; and practised only or chief in conformity to that power of man, that commands and enjoins the same.  
Tenth Quaere, whether such a toleration, practised in a spirit of love, and meekness, one towards another, with inquisitive minds after truth, and faithful hearts to that Government; under whose protection, men may be permitted to live in all godliness and honesty, according to the principles of nature, and of grace, may not consist with the unity, peace, safety, and prosperity of any state, or nation, under what form of civil Government soever? and whether it be not the most likely means to preserve that Government whatsoever it be, from change or hazard. The Interest of consciences amongst all being hereby gratified, which is of nearest concernment to honest and virtuous men; and the self interest of the Clergy weakened and defeated; who, what Church forms soever they set up, will be ever imposing their private opinions, in matters of Religion, for infallible truths, and incensing Prince against people, and people against Prince; and one sort of men against another, making their followers to espouse, and maintain their unjust quarrels, till they become insensibly slaves to their ambition, and boundless power, instead of attaining to any solid, real, or truly Christian reformation.  
Eleventh Quaere, whether that wisdom and power of the Clergy, which hath taken upon it in all ages, to suppress Heresy and Schism by humane Laws, and penalties, have not been a perverting, and interrupting of that Law of love amongst the members of Christ's body, which he commands. And whether they under the pretence of composing differences, and settling a Government over the body of Christ; by endeavouring to reduce all the members of the body, to unity of judgement, and uniformity of practice, in matters of Religion; upon grounds of outward compulsion, have not discovered in themselves, that true spirit of Schism described, 1 Cor. 12. (which they would seem to extirpate) which despises all below it, and envies all above it, as unnecessary members, and fit to be cut off from the body; so defacing and dividing the body of Christ, by labouring to make the whole body, but one member; and where then is the body?  
Twelve Quaere, whether the two principles before mentioned, of supernatural and natural light, did not both meet together in their perfection in the person of Christ; and when her as they are found in him, and do shine forth in the glory of his face, are they not the Kingdom of God within us, Luke 17.12. which consists not in word only, but in power, 1 Cor. 4.20. by which we are to be absolutely settled, and governed: and unto which we are to be subject in all our actions. Whether these two principles so professed, and practised, be not the two witnesses spoken of, Revel. 11. that are to prophesy a thousand, two hundred, and threescore days in sackcloth: and during that time to be confined and fettered by the outward forms of men's inventions, set up and enjoined as the will and mind of Christ, by the power of man for the suppressing of Blasphemies, Heresy, and Schism. Whether, at the end of their testimony, the last enemy they are to conflict with, be not those, who having a form of godliness, deny the power thereof, 2 Tim. 3. ver. 1. to 6. making the Kingdom of God, to consist in word only, and not in power: being of the spirit of that boasting jew, 2 Rom. 17, etc. who rested in the law, who made his boasts of God, who knew his will, and approved the things most excellent, being instructed out of the Law, who was confident of his being a guide to the blind, a light to them that sat in darkness; and instructor of the foolish; a teacher of babes; having the form of knowledge, and of the truth in the Law; but notwithstanding all this, his praise was only of men, but not of God; whether by this generation of men (which Christ Luk. 21.32. says, were not to pass away till his second coming) must not these witnesses have war made against them, and be overcome, and slain, and must not their dead bodies lie in the great City? Jerusalem in form or in letter, signified by the place where our Lord was crucified, and which in the sense of the Holy Ghost, is accounted Sodom and Egypt? and whether immediately after, shall not the spirit of God raise them up in that power and glory, which their enemies shall tremble at, and not be able to withstand, whereby the kingdoms of this world, shall become the kingdoms of our Lord Christ, and he shall Reign for ever and ever: Ever so Lord Jesus, Amen. Come quickly.  
FINIS.