Proposals for propagation of the GOSPEL, Offered to the PARLIAMENT:  By Capt. ROBERT NORWOOD. 
THe occasion of my presentment of these at this time, is, my being charged of Blasphemy, (or being a Blasphemer) at the Committee for propagation of the Gospel, by M. Scot Chairman thereof.  
Quere, Whether a Member of the same Committee be not guilty of the same Blasphemy (if it be so adjudged?) Then whether there were not as much reason for me to propose, as for him to receive Proposals? But if it shall not be found Blasphemy, then Whether M. Scot ought not in Equity and good Conscience, give open and public satisfaction, for so open and public an Injury and Scandal.  
That I do, and ever did acknowledge both Heaven and Hell, and these as distinct as light and darkness, all who know me can witness; and my Book dedicated to the Parliament, entitled Parson Simpson's Excommunication excommunicated, (where that Subject, with the other of the Soul is discoursed, and to which I could not have answer to this day) doth fully testify: A certain local limited place being only by me denied. And to say that the Soul of man is of a Divine Essence, or of the Essence of God, is no more (if rightly understood) then to say that the Soul is Immortal; or that it was breathed into man from God; or that in him we live, and move, and have our Being's.  
Hath Capt. Norwood been, or is he an Oppressor or Violator, a Slanderer, Backbiter, or Murderer of his Neighbour? Hath he been, or is he a Swearer, Drunkard, or Adulterer, according to, or after the flesh? No of a truth, he walks contrary to these: Yet reckon I not myself justified herewith or hereby, nor judge I any therefore. What then? Why, he hath blasphemed the abominable Arrogancies and Usurpations of the Clergy, who would sit in, upon, and over all men's Consciences! (Witness M. Shidrach Simpson in my case) who have ever done, and still would make the Civil Magistrate their whips and rods, their Jailers, Butchers, and what not?  
The extreme desperate and vild deceits of the Lawyers, in the whole course or management of the Law in all the several Courts of Justice, these indeed I have blasphemed; and this hath been the only and alone cause of all my sufferings, and being charged with Blasphemy against God; which whether I am such, I leave to the judgement of all who know me, have seen or read my writings.  
Being thus occasioned to make this presentment, and having (as I suppose) equally with others the liberty of throwing in my mite, and that with you whatever is proposed shall not find the less or more acceptance in respect to the Proposers thereof; (because that were to have the truth in respect of persons contrary to the Scriptures command) Do therefore humbly offer to be considered,  
First, What the Gospel of Christ in its very true and real nature, property, and end, in very deed and in truth is? The true and very knowledge whereof, may give light and direction in, for, or to its propagation or promulgation.  
The end wherefore I propose this, is, lest whilst we pretend or intent its propagation, we do not in deed and in truth (so much as in us lies) work or bring forth its overthrow and destruction.  
Secondly, That which next I should offer to be considered is,  
How far any man or men whatsoever, are impowered, constituted, ordained, and appointed by Christ thereunto? or wherein the aptitude and fitness of any unto such a work may or doth consist?  
The knowledge of, or true information in the former, will easily give us the understanding and sight of this latter.  
That which I take to be the Gospel, is Love, Peace, good Will towards men: Luke 2.14. Be ye merciful, as your heavenly Father is merciful; who causes his rain to fall, as upon the good, so upon the bad; as upon the just, so upon the unjust. Matth. 5.45. Love your Enemies, do good to them that hate you; Bless them that curse you; Pray for them who despitefully use you. Luke 6.27,28. In this are the children of God. and the children of the Devil manifest; Whosoever doth not Righteousness, is not of God, neither he that loveth not his Brother: For this is the message we had from the beginning, that we should love one another. Not as Cain, who was of that wicked 〈◊〉, and slew his Brother. 1 John 3.10,11,12. Hereby have we perceived love, that he laid down his life for us; therefore we also ought to lay down our lives for the Brethren: v. 16. Hereby we know we are translated from death to life, because we love the Brethren. He that loveth not his Brother, abideth in death; he who hateth his Brother, is a ; and you know no  hath eternal life abiding in him: v. 14, 15. Do good to all men, especially to the household of faith. Every one that loveth, is born of God, and knoweth God; he that loveth not, knoweth not God; for God is love. And herein is the love of God manifest, that whilst we were sinners Christ died for us: 1 John 4.7,8. A new Commandment (saith Christ) give I unto you, that ye love one another, as I have loved you: John 13.34. And we must know, Christ and his commands are one and the same; his Word and his command is not one thing, and himself another: And he came to save sinners, the chief of sinners; as Paul saith, and himself also, I came not to call the righteous, but sinners to repentance; for the whole need not the Physician, but those that are sick: Again he saith, For judgement I am come into this world, that they which see not, might see; the following words will be very well worthy the consideration of most men, which is, and that they who see, might be made blind: John 9.38. The Pharisees that heard him answer, What? are we blind also? Christ answers them, If ye were blind, ye should have no sin; but now you say we see, therefore your sin remaineth.  
God or Christ, whose end it is (as the Scriptures testify) to magnify the exceeding greatness, the richness, the freeness and fullness; the heights, lengths, bredths, and depths of his mercy; the wonderful glorious dimensions of it, must suffer the greatest sinners; that so he may publish himself, his Gospel, the greatest salvation, preach the exceeding greatness of his power, and so save and deliver them from their sins: as Paul saith, Sin hath therefore abounded, that the grace of God might superabound: yet I say as Paul also said, Let us not therefore sin.  
This then (if I mistake not) is the Gospel of Christ, or rather, Christ's Gospel; This is the message and messenger God sent into the world; for the message and messenger must be one and the same thing; This is that Son of Righteousness, or rather, that righteous Son God sent into the world: Christ he preaches what himself and his Father indeed and in truth are; commands and promises what we should and must be and do, if we receive his message, his promise, and obey his command. We see Christ did not speak and preach only, but he did, and appeared really in all things to be the same which he preached; preys when they were putting him to death, Father, forgive them, they know not what they do: (so doth Stephen also) and heals his ear who came to apprehend him, which Peter had cut off; gives his life for his enemies: And this is that Paul speaks of Love, not in dead word, but in deed and in truth, in the life and power of it; which love (as the Scriptures testify) is God: and which (as Paul saith) thinketh none ill, but it beareth all things, suffers all things, endures all things: Love it covereth all sins; Prov. 10.12. Love, it worketh none ill to his Neighbour; Rom. 13.10. And this is that promised in Isa. 2.2,3,4. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all Nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths▪ for out of Zion shall go forth a Law, and the word of the Lord from Jerusalem. And he shall judge among the Nations, and rebuke many people: and they shall beat their swords into ploughshares, and their spears into pruning hooks: Nation shall not lift up sword against Nation, neither shall they learn war any more. and in Isa. 11.6,7,8,9. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf, and the young Lion, and the Fatling together, and a little child shall lead them. And the Cow and the Bear shall feed, their young ones shall lie down together; and the Lion shall eat straw like the Ox: And the sucking Child shall play on the hole of the Asp, and the weaned Child shall put his hand on the Cockatrice den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. And in Jer. 31.31,32,33,34. Behold, the days come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Judah: Not according to the Covenant that I made with their Fathers in the day that I took them by the hand, to bring them out of the land of Egypt, which my Covenant they broke, although I was an husband unto them, saith the Lord. But this shall be the Covenant which I will make with the house of Israel; After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his Neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more. There you have Christ promised as a living life, dwelling and abiding in the soul, or law written in the heart, so that we shall not at all hang upon the lips of men, or have any need or use of their teachings. Whether this than be not in deed and in truth the very real and true Gospe of Christ, or Christ's Gospel; God's Spell, or good Spell; is offered and left (together with the several Scriptures quoted, with many others coherent thereunto, which for brevity sake I omit) to your due inspection, and serious consideration. And if this be indeed and in truth Christ's Gospel, God's Spell, or good Spell, as it's supposed it will not by any be denied: The next thing to be considered, is,  
How far any man or men whatsoever are impowered, constituted, ordained, appointed, fitted, furnished, enabled, or anointed by Christ hereunto; all these names signifying indeed but one and the same thing; for he who is not fitted, furnished, enabled or anointed thereunto, is not impowered, constituted, ordained, or appointed by God or Christ thereunto; the ordinations of men in this point will not do except they could give the thing also; the inward anointing as well as the outward.  
Therefore the Apostles, although they had the promise, yet they were not to stir, they were not to go forth to preach the Gospel, until themselves had received the Gospel, the promise of the Father; until they were endued with power from on high; Luke 24.49. And behold I do send the promise of my Father upon you; but tarry ye in the City of Jerusalem until ye be endued with power from on high: Acts 1.8. Ye shall receive the holy Ghost: Here's a further confirmation of the promise; but yet they stir not, Acts 2.1.4. there it is said, They were all filled with the holy Ghost: Now have they the performance of the promise; now and not before were they Commissioned, ordained, impowered, or appointed; because now, and not before really and actually anointed, and then indeed were they anointed or baptised, in, with, or unto the preaching of Christ's Gospel unto others; and then they indeed do go forth preaching, baptising healing all manner of diseases casting out devils, and the like; freely they had received, and freely they were to give; and so indeed they did: as Peter said to the Cripple whom he healed; Silver and Gold have I none, but such as I have, that give I unto you: Rise up and walk: And he lift him up by the hand, healed him, and he walked. Thereby manifesting and declaring, what the Gospel, what the Anointing, what the Missage or Message was they had received, and accordingly did give forth the same; as is declared.  
And indeed nothing can give that which it hath not, or more than it hath; neither can any thing act beyond the power or ability it hath received: If the power be of men, the anointing of and by men, why accordingly is and must needs be in its speakings and go forth, its actings and operations; for no stream can run higher, or above its head or spring: That which is born of the flesh: is flesh; that which is born of the Spirit, is Spirit: If it be from men, its living is and must needs be in and upon men, and its returns unto men; If of and from God, its living is and will be only in and upon God, and its returns only unto or into God. Wherefore it is as Christ saith, John 5.44. How can ye believe who receive Honour one from another, and seek not the honour that cometh from God alone: Whence I argue, He that hath not himself received the Gospel in deed and in truth, He that hath not received the message (as is before declared) that hath not received it in life and power, that is not thus anointed of God, cannot himself in deed and in truth preach the Gospel unto another: He who preaches the Gospel, must be Gospelized, Evangelized, must be in very deed and truth the very thing he speaks and preaches.  
The Gospel is not, the kingdom of Christ is not letter, or dead word only, but it is life and power; it is not a dead Christ, but a living Christ, or Christ indeed and in truth dwelling or living lively and powerfully in flesh, manifesting, preaching or speaking forth itself by or through flesh, and that not in or by dead word or letter only, but in power and life, declared by real, sensible, and suitable acts, as is before quoted; according as is also in 2 Cor. 3.2,3. Ye are our Epistle, written in our hearts, which is understood and read of all men; in that ye are manifest to be the Epistle of Christ, ministered by us; and written (not with Ink, but) with the Spirit of the living God; not in Tables of stone, but in the fleshly Tables of the heart. Thus as the Gospel was received in power, so was it again preached or given forth in power; What Paul had received, that he also communicated: which what it was, you there see.  
Wherefore I leave it to be duly weighed and considered, whether it be not necessary that he who goes forth to preach the Gospel of God or Christ, or Christ's Gospel, or God's Gods Spell, or good Spell, be not thus ordained; appointed, impowered or anointed of God, as is before expressed; And that he do indeed and in truth receive his power or anointing, not from below; not from men, but from God, or from above.  
And then, Whether any arethus ordained, appointed or anointed? and who, and where those are?  
And then, if there be any such,  
Whether they do not highly dishonour their Lord and Master, in seeking power from below, or from men; contrary to the example of Christ and his Apostles; yea, contrary to the very nature of the thing, or power itself they pretend to?  
It was said by some of the Clergy at the Committee, To what end or purpose was it for them to propose any thing to the Parliament, were it not in their power, or the power of the Magistrate to make Laws in such cases, and to punish the Breakers of those Laws so made?  
As much as if they had said, To what end is it for us to preach and proclaim the Gospel of God or Christ, although ordained, impowered, constituted, appointed, and anointed thereunto by God or Christ, except you (the Civil Magistrate) do not, or will not only tolerate and allow us, but encourage and protect us also therein; nay except you also follow after us with your swords to cut all their throats, who believe not as we believe; who do not hear or receive the things we say and speak although we can indeed and in truth give no better reason, nor show any better Commission than our bare say so? Which whether it be not quite contrary to a Gospel Spirit, I leave to be considered; yea contrary to Christ's and the Apostles both precepts and practices; Mat. 5.38. to the end, Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee: and from him that would borrow of thee, turn thou not away. Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy: but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despite sully use you, and hate you: That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil, and on the good, and sendeth his rain on the just, and unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.  
This, indeed and in truth, is The Gospel of Christ; or, this is Christ's Gospel indeed and in truth: and it lies not in a few outside preach, prayings, baptizings, humiliations, thanksgivings, and the like; not in any or all the outward visible Forms of administration whatsoever, that ever were, are, or shall be; but this written in the heart, this spirit living and dwelling in us in life and power; speaking and preaching, acting and working itself forth by real, visible, and sensible demonstrations; which the best of us all I fear, notwithstanding our so high pretensions, are so far from being anointed with, so as to preach to others, that we cannot, nor are we able to bear almost the very hearsay of it from others.  
Now this living life of God in our spirits, or this law of God written in our hearts by the Spirit of God, is indeed and in truth the Gospel: upon whomsoever it falls, it will make all his earthliness and fleshliness to tremble and fall; and he who looks upon it, will presently lower all his stately plumes: there is Christ's precept: for precedent, look into Luk. 9.54,55,56. when being refused to be entertained and received by the Samaritans, John and James would that they might, as Elias did, command fire from heaven to have consumed them: but Jesus rebuked them, saying. Ye know not of what spirit ye are: for the Son of man is not come to destroy men's lives, but to save them. So when Peter attempted his rescue from those who came to apprehend him, he reproves him, saying, He that kills with the sword, shall perish by the sword: and further saith, he could pray unto the Father, and he would send him more than twelve legions of angels but his kingdom is not of this world; as he says Joh. 13.36. My Kingdom is not etc. if my kingdom were of this world my servants would surely fight for me: but now my kingdom is not from hence.  
Wherefore then since Christ's kingdom is not of this world, as indeed and in truth it is not, but diametrically opposite and contrary to it; therefore is it not to be propagated supported maintained, or defended, with or by any the weapons of this world: And that whenas he himself would not, in his own person, or by any other, defend himself, or be defended by any outward force, violence, or power whatsoever; I offer it to consideration, whether any other man or men whatsoever, may or aught to do it. And if his Kingdom be spiritual (as it's said it is) what then should carnal weapons do in it or about it? And then, whether those who give counsel to States and Commonwealths herein, give not counsel evidently and eminently destructive to them? For no one command, precept, or precedent is there given for it by Christ, or any of his Apostles, who brought, preached, and published the Gospel; but the quite contrary, as hath been showed.  
I would next offer to consideration, what surer or better pretention the present Clergy have, may, or can have, to the Chair of Peter, to the power given from on high, to the appointing or anointing of the Father, then hath the Romish, Episcopal, or other Clergy, that what they propose, preach, or publish, should be more obliging or binding than others?  
And then, whether they can pretend any more or further to the spirit of infallibility, for the opening those mysteries of the Kingdom, the mysteries of Christ; or to open, unfold, and truly to declare Christ, who is the Mystery of mysteries: Great is the mystery of godliness, Christ manifest in flesh. Perhaps they think it easy, (let them take heed, that, lest seeing, they be made blind;) but Christ himself saith, in Matth. 11.27. No man knoweth the Son, but the Father. Or whether they be able to unriddle the riddles, open the parables declared by Christ: for it's written, Without a parable spoke he not: Or to unseal the book spoken of by John in the Revelations. And if any man understand not these mysteries as they do, unfold or open these riddles or parables according to their sense, meaning, or interpretation, he must presently, without all doubt or peradventure, be an Heretic or Blasphemer.  
And then, from the consideration of what Christ and his Gospel, as it is held forth unto us in the Scriptures quoted, and many other coherent thereunto, whether the constituting or appointing any other laws by any, in reference to the promulgation and propagation thereof, other than are by himself expressly commanded and appointed, be not derogatory unto, if not a denying of Christ himself, whom we lay and affirm to be the only and alone King, Priest, and Prophet, in and unto his Church and people.  
And then, whether it be not (upon the foregoing grounds) indeed and in truth the spirit of Antichrist. as in their predecessors, so now risen up again in these their successors, labouring and endeavouring, by all the force and power they can, and by all the subtle devices they are able, to engage, stir up, and incite, the present, powers for the support, defence, and maintenance of their own kingdom, under colour and pretence of defending the Kingdom of Christ, which he disclaims (as is before proved;) and under the notion of suppressing Blasphemy and Heresy, that spirit doth not, in very deed and in truth, aim at, labour and endeavour the suppressing of the very Truth itself; as it hath constantly been seen to this day (though perhaps, and I do verily believe, many of them see or know it not.) Verily, Truth is seldom or never heard in out-cries against others; it's seldom whispering against, or secretly backbiting of any: Truth is strong, and therefore not easily offended: it willingly hurts no man, because it knows no man can hurt it. Verily, that's not worth owning, that will not stand alone by itself: Wherefore I say, Let them alone, to stand or fall to their own master: and if Christ be their Master, what need they fear?  
I should therefore offer: As you have already broken the Head of that Abaddonism in this Nation, that same persecuring spirit, that same spirit of division and dividings: so, that you would also cut off its Tayl. Not that I would have them, or any other, injured, troubled, persecuted, or molested: no; for that were contrary to the Gospel, as is already declared: it were contrary to that rule also which saith, Love thy neighbour as thyself, and, Do to all men as thou wouldst they should do to thee; nay, as thou wouldst God should do to thee; and, Do not that unto another man, that thou wouldst not another man should do to thee. And indeed, herein is the fulfilling of the whole Law, and on this (as Christ saith) hangeth or dependeth all the Law and the Prophets: this being, indeed and in truth, all in all: this, and this only, being the only and alone necessary and fundamental thing, so far as I can, or ever could understand: It, and it only, serving and enduring in and unto all sorts of men whatsoever. Wherefore it is, that Paul, (in 1 Cor. 12. the four last verses; and the eight first verses of the thirteenth Chapter) after he had reckoned up all the most glorious gifts of the Spirit, as Apostles, Prophets, Teachers, workers of Miracles, Gifts, Healings, Helps, Governments, diversities of Tongues; but, saith he, Study earnestly the best gifts: and yet (saith he) show I unto you a more excellent way: intimating, there was something more desirable, more excellent than all or any of these; as in the thirteenth Chapter it appears. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, than gifts of healings, helps in governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts: and yet show I unto you a more excellent way. Though I speak with the tongue of men and angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have no charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind: charity envieth not: charity vannteth not itself, is not puffed up; doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth: beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away, So that here you see, Love or Charity is preferred before and above all other things: and the reason of it (as you see also) is because it, and it only, is everlasting: for it is God, or Christ, as the Scriptures testify; God or Christ made visible, manifest, born or brought forth in flesh: Apostles, Prophets, Teachers, may, nay must cease; nay, all things but it: than it, and it only, is and can be Fundamental. The Temple, with all the rites, laws, and administrations thereof, are ceased, and done away: the Brazen serpent, one especial type and figure of Christ after the flesh, it also, when idolised, is stamped to powder, and done away: the Priesthood must be changed from Levi to Judah, as it was in Christ: Christ himself also, as he was after the flesh, must be crucified; that veil rend, and done away: as Paul saith, he will know no man after the flesh; no, although he had known Christ after the flesh, yet henceforth would he know him so no more: so also, all those things that had their dependence thereupon, or related thereunto; as it is in the Hebrews: Leaving (saith he) the doctrine of the beginning of Christ, let us go forward unto perfection, not laying again the foundation of repentance from dead works and of the doctrine of Baptisms, and laying on of hands, and of the resurrection from the dead, and of the eternal judgement; as if these things would not make perfect: if they could, we are not to leave them. The same thing appears by that which was before cited: Ye shall no more need teach one another, saying, Know the Lord: for all shall know me, from the greatest to the least.  
I am so far from having any who in any kind whatsoever differ or descent in opinion from me, therefore to be persecuted, molested, or troubled, that I would have him in all things have the same respect from the State equal with myself: Provided he keep close, fast, and firm to that rule of doing to everyman as he would every man should do to him; and so, of not doing that to any man, which he would not any should do to him. And in this, and this only (to my understanding) is the care, diligence, and industry of the Magistrate to be exercised; and for the breach hereof, is the sword only to be drawn. Where, or in whom this Gospel is not indeed and in truth preached; where, or in whose heart this Law is not written, or where any man or men whatsoever are destitute or fall short in this, or transgress herein, then, and therein only (if at any time, according to the Gospel) is the Magistrate to step in, and by his power to make up such neglects or defects: therefore it's said, The law was not made for arighteous man, but for the disobedient and sinner: and he who breaks that royal, and only royal law, Love shall unavoidably suffer in or with the breach thereof.  
That I would then humbly, seriously and faithfully advise and move you unto, is, That you would try every spirit, whence it comes, and whither it tends: see whether it be of God and Christ, or no: try it by what is here laid down; try it by the Gospel which you would propagate. Can any but a truely-Gospel-spirit, in truth propagate the Gospel, or propagate the Gospel in truth? Take heed lest this spirit, if you receive it, if you harken unto and embrace it and its counsels, prove not as dangerous and fatal as it hath to those who have gone before: and whether by these means, and upon these occasions, many of the truly real, sincerely godly, upright hearted people of this Nation, have not been, and are very much estranged from you? And think you that you will be able to spare any such? Are not hereby divisions and animosities fomented, cherished, nourished, and increased, betwixt us, and amongst us? And will the present state of things well bear this? Nay, hath not this Commonwealth often lost, and been bereft, by these means and occasions, of its best and most faithful members?  
You have now seen (according to my understanding) what the very Gospel indeed and in truth is; and what spirit it is that must indeed and in truth propagate this Gospel; even a Gospel-spirit, an Evangelized or Evangelical spirit: and, indeed and in truth, none else can, as hath likewise been showed and proved. You may likewise now in part determine, where, or whether there be (at present, or as yet) in very deed and truth, any such spirit, or no; whatever the thoughts and high pretensions of some men are. Then, it's not (I humbly conceive) unworthy consideration, whether that Christ, that man-child, according as S. John speaks, was not, before that great desection in the Apostles times, taken up again into heaven, there to remain until the appointed time; for whom, or for whose coming again in greater power and glory then before, all who have the first fruits of the spirit, in great, full, and assured hopes and expectations, do and must wait, bearing their witness in sackcloth to him, and to that day of his appearing, with watchfulness: when, by whom, or at what time, the book shall be unsealed, all the mysteries of Christ and his Kingdom made manifest, opened, or revealed. Wherefore being, if I mistake not, in that juncture of time, where it is said, that it was neither day nor night, but in the evening it should be light, I conceive that great care should be had of stigmatising any with blasphemy and heresy, but rather leave it to the Great Day to declare them.  
Wherefore, for propagation of the Gospel (if it may be by us done) I should humbly offer, that there be a removal, so far and so much as may be, of all and every thing, which, in its own nature and property, is evidently and eminently, visibly and certainly destructive or contrary thereunto.  
As first, that inquisition be made for, and repeal had, of all such Statutes, Orders, Ordinances, and Acts of Parliament, any ways tending that way: for it's better (if I may so speak) that many Errors and Heretics escape unpunished by the Civil Magistrate (had he indeed a rightful power thereunto) then that one true witness of Christ should suffer; that many tares should remain in the field, and grow together with the wheat until the time of harvest, (as Christ himself saith) when its easy to distinguish, then by plucking them up before, endanger the wheat also. The earth hath done, may do, nay, must help the woman, though many false Prophets may, nay shall arise, insomuch that they should deceive the very elect, if it were possible; but it's not possible: and it's necessary (as the Scripture speaks) that such should be; that they which are approved may be made manifest.  
Secondly, that all compulsive and forcible maintenance for such who call themselves the Ministers of the Gospel, be also removed and done away, because it's contrary to the rules of the Gospel, and to the command of Christ, which saith, Take only the things that are set before you by those who receive you: but they were not to carry away any thing with them; for they were not to have so much as a scrip to put it in: and were only to cast off the dust of their feet against them that received them not.  
Thirdly, that there may be no outward compulsions or enforcements of any, to receive their, or any other men's doctrines or principles; neither that any mulcts, fines, banishments, or any other corporal punishment, be inflicted upon those that receive them not, or who writ, preach, or speak against any others; so that no affronts, injury, or violence, be done by the one unto the other: because these things also, as is before declared, are humbly conceived to be diametrically opposite and contrary to Christ and his Gospel. I shall, for further confirmation, offer to your consideration that in Luke 12. where Christ is likened unto a man that had taken a journey into a far country, and bids them therefore have their loins always girt about, and their lamps burning, waiting for their masters coming; pronounceth him blessed that thus continues watching, because he knows not what hour he will come in: he blesseth that servant that giveth forth the portion in season; but he who shall begin to smite his fellow-servants, even that servant he will cut off. Wherefore according to the Law, he who injures not his brother in any kind, let him not in any kind be injured by his brother: and herein may the Civil Magistrate interpose, (as I conceive) if his help and assistance be required: but if the one will forgive, pardon, and pass by the injury and offence of the other, it's better.  
I should lastly offer, that those who are growing up into, or unto the spirit of the Gospel, or unto a Gospel-spirit, be not, contrary to these rules, rejected, injured, or molested; but rather (I say rather) cherished.  
There are other things might be proposed; being supposed to be done by others, I omit them, and leave you unto this rule, That what you would any other man should do to you, that do you, or let be done unto them: and so, Whatever you would not that any other man or men should do unto you that do not you do nor let be done unto them: for, what measure you meet unto others, must and shall be measured unto you again; because God is just. Let us be in or under what time or dispensation soever; be it mixed, as neither dark nor light, neither day nor night, neither perfectly under the dispensation or administration of the Law, nor yet under the dispensation or administration of the Gospel; but as it were partly the one, and partly the other; This rule will be light and strength unto you in this, yea and in all otherthings, states, and conditions whatsoever, (as is before noted) even as a light shining in a dark place, if well looked upon, duly weighed and considered.  
As suppose the question should be, Whether the Jews should be tolerated amongst us, or no This Law and Gospel saith Yes; because we would, if under their power, that they should tolerate us. And herein I meddle not with Statesmen, nor that which is called Reason of State but leave that and them to stand and fall to their and its own master (I speak ad rem;) I speak only to what is proposed, and so much cried up, and called out for; which, now it is decalred but in the letter only, how few receive it lo but when it is or shall be decalred, manifested, or preached, as it is indeed and in truth in the power of it, few, I fear, will be found to embrace, own, show forth, and practise the same in its life and power. Though I could say something also as to that which is called Reason of State, or State-Reason, or rather, State-Police: but that's not my business here, nor at this time.  
More might be said for their reception and toleration▪ As first, We cannot be perfect without them: secondly, Our salvation came by their stumbling or falling; and that as their diminishing was the riches of the Gentiles, how much more shall their abundance be and if the casting off of them (only for a time) be the reconciling of the world, what shall their receiving be, but life from the dead I (as Paul the Apostle of the Gentiles argues, in Rom. 11.) So that we are but in a condition of death, or dead condition (at least comparatively) until they be received in again. And again, he saith, Boast not thyself against 〈…〉: be not highminded but fear; lest as God ●…ared not the natural branches, so he do not spare thee, but that thou be broken off also as they were. The whole Chapter is worthy a most sorious, consideration. We daily pray for them; let it therefore really and truly appear that we be what we seem (or would seem) to be.  
I leave it, in the last place, seriously to be considered, Whether in all Ages, Kingdoms, and States, the Clergy have not been the chief, if not the only occsioners, if not the somenters, hatchers, plotters and contrivers of all the considerable or eminent treasons, treacheries, conspiracies wars, and bloodshed, throughout all or most part of Europe; and that under the name or notion of propagation of the Kingdom and Gospel of Christ. All (whether they have been Princes Kingdoms States, or private persons) who have at any time, in any age, dissented from, disowned or disavowed their preach or practices, their doctrines or principles, have by them been constantly pursued with Excommunications, Execrations, Sword, Fire, and Faggot; and yet they are all for the Gospel. You shall find that this spirit hath risen up in and with every degree, sort, or sect of them, as all our Histories do unanimously declare (I speak only as to the generality; there are good and godly, peaceable and quiet-minded men amongst them, but it is rara avis in terra:) as if indeed it were entailed to them, or they entailed to it. This is the anointing they have received, an anointing from below, from the bottomless pit; not from heaven or from above: it's not a Gospel-anointing; ecce signum, the tree is known by its fruits: you shall find them one day crying out, Heresy, heresy, blasphemy, blasphemy, fire, faggot, what not? and the next day, Hosanna to the Highest: that's heresy and blasphemy to day, nay this hour, which the next day or hours is sound Orthodoxal truth. Have not our eyes  seen, and our ears oft heard this thing? Is it not now at present seen daily amongst us? I never yet have seen, read, or heard, that the Clergy were true to the interest of any Kingdom, State, or Commonwealth, any longer than such Kingdom, State or Commonwealth was true to their private and particular interests and accommodations.  
The former Clergy would be still crying up and praying for the House and Tribe of Levi, although they pretended somewhat from Christ also, who was of Judah: but had they plainly or directly held from Judah, from Christ, they had upon all accounts lost all manner of claim to their Tithes or Tenths; therefore they will hold and derive from Levi, which indeed was the best and safest claim. But whence these men hold, claim or derive, I know not, nor, I think themselves neither: surely they find their foundation to be weak and rotten, they take so much care, use so much diligence and industry for its support. Why, fear not, if you and your doctrines have their foundation in and upon Christ, they shall, they must stand, let the winds blow, the floods beat. Why, man, Christ is a Rock.  
Oh, but they blaspheme our God, and that we cannot bear with; such the Magistrate must punish.  
Why James, why John, ye know not what spirit ye are on: let God alone to avenge his own quarrel; Vengeance is mine, saith the Lord and I will repay it. Think you, is not your God strong enough, or wise enough? But hear what David saith; Lord my goodness (or, my righteousness) extends not unto thee, but unto the Saints on earth: And if our righteousness (which is our strength) reach not him, as in truth it neither doth, nor can do; Will our unrighteousness or sins (think you) which is our weakness, reach or extened to him? Be not so ignorant: God cannot be moved more or less, either with this or that: for he is wholly or altogether unchangeable. But let me tell you, You blaspheme him, in setting him below himself, as he is in his own pure nature and essence, ever and always the same, from eternity to eternity; an unchangeable IS. You blaspheme him, in proclaiming him to the world to be a cruel, merciless, and unnatural Father. Will the father destroy the son of his loins? and will God do such a thing, think you? Doth not Christ tell you, if your earthly parents know how to give good gifts unto their children, much more doth your heavenly Father? Will God, think you, punish a man that's born blind because he cannot see, neither is it at all in his power to get himself eyes? But you would have men punished for denying Christ, although none can know or acknowledge him, without the power, help, and assistance of him who is altogether above and beyond his reach and power: for, as hath been before cited, None can know the Son, but the Father: And again, None can call Jesus the Christ, but by the Spirit. No man cometh unto me, except the Father draw him. And yet you say. This is the mind, will, or command of God. Is not this extreme highly to blaspheme, or blast the same, do to speak very evilly of God, and to cause others to do so also? Consider who so much as yourselves do in very deed and in truth blaspheme the true and very God, and his Christ and the true and very Gospel of the true and very Christ. Let all the world see, and hear, and judge. Whatever is unreasonable, is none of God's spelling or telling; is not the Gospel of Christ, or is none of Christ's Gospel. Nature, or rather, Reason or Lightim nature; saith to all men, in all things, Do to all men as you would be done unto: but grace, or God's spell or Good spell the reason or light therein (for there is Reason in Grace and Gospel, as well as in Nature, as I could show you; but enough) saith, or tells you; Do good to them that do evil to you, love your enemies; pray for a pity save, deliver, help relieve, succour, comfort, etc. those who hate and envy you, who blaspheme or speak evil of you; those who sin against you, who persecute, and would destroy you. And this, in truth, is Gospel, Good-spell, or true and right telling and spelling, or spelling indeed and in truth; when it's thus put together, that is, when the speaking and doing, the heart and the hand, are joined herein: Christ did good to sinners, loved sinners, and gave his life for sinners, even those who persecuted and blasphemed him.  
The Gospel is properly and truly a Reconciliation, reconciling, or Reconciler rather, of things that differ, are at odds or enmity; it's the doing away of all enmities, the casting down or taking away all partition-walls: the higher the enmity, the greater the odds; the vaster the difference, the greater, the higher, the more glorious, excellent, and beautiful, is the Reconciliation or Reconciler. It is indeed that spirit of life and power, of light and love, which really, truly, and in very deed, reconciles all things unto or takes all things into itself; itself being reconciled unto all things: and, in truth, that or he which is not fully, wholly and perfectly, in every jot and tittle, in him or itself, reconciled to another, cannot possibly perfectly reconcile, or preach the Gospel of Reconciliation perfectly, to that other: It's not a bare preaching or speaking, but it's real reconciling, or uniting of those things which indeed either really do differ, or at least seem so to do; and that in the heights, lengths, bredths, and depths of odds, enmity, difference, or contrarieties; how else could the heights, lengths, bredths, and depths of the Reconciliation or Reconciler appear? 2 Cor. 5.18,19,20. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation, to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation. Now than we are ambassadors for Christ, as though God did beseech you by us. We pray you in Christ's stead, be ye reconciled to God. 〈◊〉 2.11,12,13,14,15,16,17. At that time ye wore 〈…〉 Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now in Christ jesus, ye who sometimes were afar off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us: having abolished in his flesh the enmity, even the law of commandments contained in ordinances, for to make in himself, of twain, one new man, so making peace. And that he might reconcile both unto God in one body by the cross, having slain the enimity thereby. And came and precabed unto them which were afar off and to them that were nigh. In Ephes. 3.8. This is the grace given to me (saith Paul) that I should preach the unsearchable riches of Christ (that's the grace given him, he having it first preached unto him, that all might see the fellowship of the MYSTERY which was HID IN GOD. In the tenth verse there you have God's end or Intent; which is, that his MANIFOLD wisdom might be known: and so prays, in vers. 16. that God would grant them according to the riches of his glory, to be strengthened with all might by his spirit in the inner man, that Christ might dwell in their hearts, that so being rooted and grounded 〈◊〉 love, they might comprehend with all saints, what is the height; length, breadth, and depth, and to know the love of God that passeth knowledge, that they might be filled with all the fullness of God, (and verily, less will not do it:) for so long, so far or so much as I apprehend any man or thing to be an enemy unto me, so long, so far, and so much must I of necessity be an enemy unto him or it: there it's said, God was in Christ, reconciling the world unto himself: how was that? by preaching showing, and declaring himself fully, wholly, perfectly, every jot and tittle, reconciled unto it. The Gospel indeed is that Loadstone which draweth all things unto or rather, and indeed and in truth, that great Elixir, or Philosopher's stone, which turneth all things it touches into its own nature; but it must touch them first.  
I could say much more; but I bear with you forbear and spare you: I have no evil will unto any of you; I am enemy to none; neither would I hurt any, because no man nor no thing, can hurt me; but, as Paul saith, All things shall work together for my good.  
To conclude; were Christ, or his Messengers his Apostles, so fearful, so timerons, (it's written of them, that they preached openly and boldly, and waxed more and more bold by their sufferings) although the powers were wholly and altogether engaged against them as these men are? who, if they have not the powers chief and wholly engaged for them, yet are they very little, if at all, engaged against them.  
I would offer it to consideration, whether the primitive Christians would not have thought and judged it sufficient enough; if the Magistrate had not engaged against them, although he had not in the least declared or engaged for them? And would not any reasonable, any sober, any quiet peaceable-minded man or men now, judge him or themselves to have due and true justice and equity done them by the Commonwealth, to have every way, and in all things, equally the same privileges and respects with others, from and by the Commonwealth; which is all that is pleaded for, or desired, in reference to every one, as to himself,  
Who is The Commonwealths, under the best and surest bonds of love unfeigned, in all faithfulness to be commanded, Robert Norwood.   

Omitted in the Printing, Pag. 21.  
Col. 1.16. For by him were all things created that are in heaven, and that are in earth, visible, and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him.  
As there you see all things were made by him. so in vers. 20. you shall find all things to be again reconciled or saved by him.  
By whom (that is, by Christ) it pleased the Father to reconcile all things to himself, by him whether they be things in earth, or things in heaven: even you that were sometimes alienated, and enemies in your mind by wicked works, hath he now reconciled.