JOHN the BAPTIST, Forerunner of CHRIST JESUS: OR, A necessity for LIBERTY of CONSCIENCE, as the only means under Heaven to strengthen Children weak in faith; to convince Heretics misled in faith; to discover the Gospel to All such as yet never heard thereof; and establish Peace between all States and People throughout the World: according unto which, were both our Saviour's Commission, and the Apostles Practise for the propagation of it Peaceably: As appears most evidently By sundry Scriptures digested into Chapters, with some Observations at the end of every one; most humbly devoted to the use and benefit of all such as are zealously inquisitive after truth; piously disposed to embrace it, and constantly resolved to practise it in their lives and conversations: to the Honour of God, the edifying of their Brethren, and their Own salvation unto eternity.  
The Contents of the Chapters follow in the next leaf.  Gal. 4.28 29. 
Now we brethren, 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 is licenced, but not permitted to be entered according to Order.   

Persecution is displeasing both to God & men. 1 Thess. 2.15.16 
THe Jews killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to men, forbidding us to speak to the Gentiles, that they might be saved. (But)  But. Peaceable edifying one an other is acceptable to God and men. Rom. 14.17.18. 
The Kingdom of God consisteth in Righteousness, Peace, and joy in the Holy Ghost, for he that in these things serveth Christ, is acceptable to God, and approved of men, let us therefore follow after the things which make for Peace, and things wherewith we may edify one an other.    

Contents of the Chapters.  
1 Chap. 
CHrists Commission and the Disciples practise for propagating of the Gospel with the people's duty, and a charge for submitting unto such as were over them in the Lord.  〈◊〉 〈◊〉 
Christ's order and the Disciples practise concerning the Minister's maintenance, and relieving of the poor, whereby the forcing of tithes or any thing instead thereof appears to be contrary to the Gospel.  3 Chap. 
CHrists instructions and the Apostles practise for tendering and holding forth the Gospel only in a peaceable way.  4 Chap. 
CHrists instructions and the Apostles practise concerning Christian Liberty.  5 Chap. 
CHrists and the Apostles testimonies concerning Gods free grace, and man's natural incapacity.  6 Chap. 
CHrists and the Apostles testimonies concerning the certainty of the Elects salvation.  7 Chap. 
CHrists own testimony that his Kingdom was not of this world, neither did ●e exercise Civil jurisdiction.  8 Chap. 
CHrists commands against the Apostles lordliness and dominion, with their submission thereunto and practise.  9 Chap. 
CHrists foretelling his Disciples that they should be persecuted, his preparing of them, with their obedience thereunto.  10 Chap 
Christ and the Apostles testify that the true Church and Saints must be persecuted, in consequence whereof persecution must be a true mark of a false Church and enemies of God.  11 Chap 
Christ and the Apostles testify that there should arise heresies, and false Christ's, together with their commission how they were to be proceeded against.  12 Chap 
The Apostles warrant for examining of the Spirits and their doctrines, and holding fast the truth.  13 Chap 
Christ's and the Apostles testimonies of Christians being weak in faith and how they ought to grow therein bearing with one another's weaknesses & infirmities.  14 Chap 
Christ's commands and the Apostles practise are both against persecution for conscience sake.  15 Chap 
Certain testimonies which God, through his divine providence, directed to be uttere● by unbelieving Jews and Gentiles, in favour of the Apostles and the Gospel recorded by the Holy Ghost as a witness against all persecuting Christians.  16 Chap 
Certain acts of justice and favour, which the unbelieving Magistrates and Officers of the Gentiles did unto the Apostles, recorded in the Gospel as a witness against the corruptions and cruelties of Christians.  17 Chap 
Six woes denounced by our Saviour against the Scribes and Pharisees, Hypocrites; all which are appliable to them and all others, abetters of persecution.    


Our Saviour's Commission concerning unbelievers.  Mat. 28.19. 
Go and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost.  Mark. 6.11. 
Whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust from under your feet for a testimony against them.   

Christ's and the Apostles instructions concerning Misbelievers.  Mat. 24.24.25. 
There shall arise false Christ's, and false Prophets; behold I have told you before hand.  2 Tim. 4.2.5. 
But watch thou in all things, endure afflictions, do the workeof an Evangelist, make full proof of thy ministry: reprove, rebuke, with all long suffering and doctrine.   

The Apostles instructions concerning Weak believers.  Rom. 14 1.3. 
Him that is weak in the faith, receive: but not to doubtful disputations: Let not him that eateth, despise him that eateth not: and let not him that eateth not judge him that eateth, for God hath received him.  Gal. 6.1. 
If a man be evertaken in a fault, ye which are spiritual, restore such a one with the spirit of meekness.   

And of these three sorts together, viz. Unbelievers Misbelievers, and Weak believers, whereunto all people of the world may be reduced, Paul saith, 1. Cor. 10.32. Give no offence neither to the ●ewes, nor to the Gentiles, nor to the Church of God: If it be possible, as much as 〈◊〉 i● y●…, live peaceably with all men, Rom. 12.18.    

TO THE CHRISTIAN READER.  
AFter the death of Joseph, though the Jews the Church of God was contemptible for number in respect of the Egyptians, whom they served as slaves to do their drudgery, there being nothing to be seen in them to provoke envy and revenge, besides Gods giving them ability to endure so great afflictions; those of Egypt notwithstanding murmured against them because they differed in Religion, and still sought accusations, multiplying their service, and exasperating their bondage, Exod. 1.  
In Mordeca's days likewise a Haman was sufficient to prevail with Ahasuorus that the whole Church of God in that Kingdom, men, women and children should be persecuted to death, because they served God in a manner differing from that Country, Est. 3.8.13. all manner of hardship and evil outreating was the lot of the Prophets: our Saviour himself fared no better, and all such as will live godly must suffer persecution, 2 Tim. 3.12.  
Oh, but some will say, must seditious heretics be suffered to preach & teach new doctrines contrary to the established Laws? I beseech all such to consider a little, whether Paul was not accused as a heretic, Act. 24.14. as a seditious pestilent fellow, a ringleader of the sect of the Nazarenes, v. 5.6. and one that taught contrary to Law? Act. 18.12.13. Did not Ahab tax Eliah as a troubler of Israel? 1 King. 18.17. Did not the Princes accuse Jeremiah to King Zedechia for having weakened his men of war, moving that he might therefore be put to death? Jer. 38.4. Was not Daniel accused as disregarding the King's decree, because he prayed three times a day? Dan. 6.5.13. Did they not call our Saviour deceiver, conjurer, blasphemer? Matth. 27.63. and 10.25. and 12.24. Joh. 12.36. Was not Paul termed an Idolater, because he preached Jesus and the resurrection? Act 17.18. Was not the profession of Christianity of the Gospel held a sect, and every where spoken against? Act. 28.22. whilst our Saviour himself was disallowed and judged of men? 1 Pet. 2.4. Did not both the learned, wise, devout and honour able generally condemn Him and his Apostles? Luke 9.22. Mark 8 31. Did they not raise tumults and commotions against Paul and Ba●nabas? Act. 13.50. and 18.12.13. Did they not seek and set up false witnesses? Act. 6.10.11.13. Were not Peter and John forbade to teach? Act. 4.17.19. Joh. 12.42. Was not Paul silenced? Act. 18.6. Were they not required to departed the Country as our Saviour was by the Gargazenes? Matth. 8.24. or banished as Paul, Barnabas and John? Act. 13.50. Rev. 1.9. Were not such as confessed Christ, or received the brethren thrust out of the Synagogues? Joh. 9.22. and 3. Joh. 10. Were they not imprisoned? Act. 5.18. and 12.4. and 16.23.24. Were they not beaten and scourged? Act. 16.22.23. and 22.25. 2 Cor. 11.23.24. And lastly, Were they not put to death as evil doers? Act. 7.58. and 12.2. Heb. 11.37. In contemplation whereof 'tis no false doctrine nor presumption to tell thee, Dear Christian, whoever thou be'st, that if the current of the Gospel tell truth, God's people must be persecuted, therefore no persecuters, Joh. 15.19. and 16.20. Mark 13.13. 2 Tim. 3 12. and that whatever molestation or disturbance thou givest to any one for differing from thee in opinion, be it more or less, although him whom thou thus persecutest be in thy apprehesion as great a heretic as ever breathed, yet it is possible that even such a one in Gods reckoning may be as glorious a Saint as Stephen, unto whose death Paul implies himself to have consented: consider with thyself in the fear and love of God, whether it be safe for thee to continue persecuting upon this hazard, which can neither be avoided nor excused.  
Innumerable are the absurdities, and ridiculous are the extravagancies which the Spirit of persecution, the exercising dominion over the consciences of others, leads men into; we may have seen the proof thereof not long since amongst ourselves.  
The first and loudest cry of our Reformers was against a common-prayer-book, Printed Homilies, and customary or curtaled Pulpit prayers, all of them as Antichristian and abominable; but against Bishops as yet more abominable, not only for approving, but enjoining them: would any think then that these very Reformers, even before they can be certain how fare their endeavours shall be approved throughout the Kingdom, much less confirmed, should have the resolution to go about or make show of an intention to erect a greater Idol of the self same Fabric, their own imagination? and yet upon indifferent and due enquiry it may be found so; for whereas they have heretofore so much exclaimed against Episcopacy for stinting of the Spirit, in some part or particulars only of God's worship; they now thinking themselves sufficiently qualified, being to take upon them to establish a Dagon on his throne in stinting the whole worship of the Great God of Heaven, in manacling the consciences of his Saints their brethren, and not suffering them to pay their very tithings, or perform the least parcel of their duty unto the only Creator of the world, save in such manner as they allow of, and impose upon them: Stand amazed oh Heaven and Earth; judge, but in mercy, good God, between this generation and their brethren, not suffering the blessed first f●nits of thine own handy reformation to be blasted through this obstinate self-conceitedness and preposterous zeal of theirs.  
If the Commandment for rooting out Idolaters, and under that notion all such as differ from us in Religion, in opinion, be moral, be universal; then doth it belong to Papists, Lutherans, Calvinists, Brownists, & Anabaptists, all alike; no one of them may pretend to have better title to it then the other, if any besides themselves be judge: with what reason and justice then have Protestants exclaimed so loud against the Popish Inquisition? the Churches of New England against the Nationall Church of Old England? and the Puritans, so termed heretofore, against the High Commission Court, if a Presbyteric when it hath got the Militia or Civil Magistrate at a beck may do the like? Tell me, Good Reader, what difference dost thou make betwixt being persecuted by an Episcopal or Presbyterial Clergy? whether hadst thou rather enjoy the Liberty of Conscience in some measure, under a Popish French King, than be persecuted by any Protestant government or discipline whatsoever? nay, deal freely with me, 'tis no time to mince it or dissemble: hadst thou not rather the Great Turk should rule over thee than either? shall I take thy silence for consent? but what are thy reasons for it? shall I guess at some of them? is it not because thou lookest upon the Presbyterians with tenderness of affection as thy fellow-sufferers heretofore, and even at present as thy brethren, thy misled unhappy brethren, to whom thou art forced to take up jacob's words, saying, Gen. 49.5.6. Instruments of cruelty are in their habitations. Oh my soul come not thou into their secrets, unto their assembly, mine honour be not thou united, for in their anger they imprison, plunder, and with protracted torments and vexations cause to die daily, not a lustful Shichem, but all that differ from them in opinion, how dear soever in God's account: Christ himself if he were on earth could not escape them, did he but set footing within the dominions of an omnipotent classical Presbytery: gross miscarriages of such I know thou lookest upon with extremest grief of soul, as such to whom once thou so willingly gavest the right hand of fellowship: Secondly, I observe thou hast spared neither purse nor person for the public cause, but been amongst the forwardest to join with those who now are building the Presbyterial Throne, which even before hand, too publicly, though not so politicly, threatens thy banishment, thy ruin: the thought hereof no doubt perplexes the● not a little, whilst thou considerest how thou hast spent thy estate, turmoiled thy person, and distilled away thy brain, out of hopes to enjoy that freedom which not only the most flourishing, and yet more Christianlike States of the united Provinces, but a Popish French King, or an unbelieving Turk would not only grant thee gratis, but be beholding that he might have the honour of ruling over thee in Civil matters only: Oh, how will such disciplin● and government prove a Devil, a Legion of temptations to weaker Christians? how apt will they be in imitation of Jobs wretched counsellor, Job 2.9. to curse these earthen gods and die? when they shall consider how Protestants, even the best of Christians are persecuted (for to be persecuted is the absolute and eminent character of the best) in Spain, Italy, and in some Protestant Countries, more than in Turkey; will they not be apt to think it better for the state of Christendom, the Kingdom of Christ Jesus, that such Princes and Magistrates were all Mahometans, or any thing rather than such pretending Christians, or persecuting Antichristians?  
If all people in Christendom were intentively looked upon and considered, there would be found not two so totally like one another, which being (et together might not easily be distinguished to differ: But if the judgements, opinions and thoughts of men could possibly be unfolded unto the public view, far more difficult would it be to find out any two which held parallel, agreement and consent in any considerable proportion; the opinions and thoughts of men being endued not only with a bare capacity, but effectually multiplying varieties far above all things under heaven, and in such manner, as it is not in the power of the whole creation to prescribe rules capable of bringing them to a strict consent and harmony.  
But that I may not be over tedious to my Reader upon the entrance, recommending the ensuing Discourse unto his Christian consideration and censure; since it is granted that Antichrist had overrun the whole Christian world, insomuch that God had no visible Church (except Popish) even for hundreds of years together, and so corrupted the very Scriptures, that the truth was near quite overgrown with errors of carnal ordinances, man's inventions, whilst the Reformers the Protestants, (who are said to have above 40 differing Translations of the Bible,) diffent amongst themselves to the damning one another; whilst we may have understood that even Paul did once persecute the best Christians, and Christ himself, with as much zeal as ever he preached him afterwards: for these respects I crave leave to query, whether all such as shall propound their thoughts touching any part of the Discipline and l●…ctrine of God's worship and Man's salvation, ought not only to be permitted freely, but also to be countenanced and cherished, though they seem never so strange and novel: and this until God Almighty shall piease by some infallible sign and demonstration to declare himself, that he hath discovera unto us his whole will and pleasure concerning both.   

JOHN the BAPTIST, OR LIBERTY of CONSCIENCE: The only forerunner to make way for the GOSPEL.  

CHAP. I. Christ's Commission, and the Disciples practice for propagating of the Gospel: together with the people's duty, and a charge upon them for submitting unto such as were over them in the Lord.  
MA●th. 28.19.20. 
Go and teach (1) all Nations to observe whatsoever I have commanded y●u.  Luke 10.2. 
The harvest truly is great, but the labourers are few, pray ye therefore the Lord of the harvest, that He should send forth labourers into the harvest.  Matth. 24 6.14. 
The end of the world is not yet: This Gospel of the Kingdom shall be preached in all the world for a witness unto the Nations, and then shall the end come.  Mark 13.7 10. 
The Gospel must fi●st be published among all Nations.  Mark 13.27. 
Then shall ●e sen● his Angels and gather together his elect from the four winds from the utter most part of the earth.  Rom. 1.16. 
The Gospel of Christ is the power of God unto salvation.  C. 16 25 26. 
The Gospel of jesus Christ, which according to the Revolation of the mystery was kept secret since the world began, now is made manifest and by the criptures of the Prophets, according to the commandment of the everlasting God, made known to all Nations for the obedience of faith.  1 Cor. 14.37. 
If any man think himself to be a Prophet, or Spiritual, let him acknowledge that the things which I writ unto you are the commandments of the Lord.  2 Pet. 1.3. 
According to his divine power, God hath given unto us all things that pertain unto life and godliness, through the knowledge of H●m that called us to glory.  Gal. 1.12.13. 
The Gospel which was preached of me is not after man, for I neither received it of man, neither was I taught it, but by the revelation of ●esus Christ.  Act. 20.20.27. 
I have kept bacl nothing which was profitable unto you, I have not stunned to declare unto you all the counsel of God.  2 Pet. 1.19.20 21. 
We have also a most sure word of Prophecy whereunto ye do w●ll th●t ye take heed, as unto a l●ght that shineth in a dark place, until the day down, a●d the day star arise in your hearts, knowing this that no Prophecy of the Scripture is of any private interpretation, for the Prophecies came not in old: me by the will of man, but holy men spoke as they were moved by the Holy Ghost.  Rom. 15 4. 
Whatsoever things were written aforet me, were written for our learning, that we through patience and comfort of the Scriptures might have hope.  2 Tim. 3.15,16.17. 
The holy Scriptures are able to make thee wise unto solvation through faith which is in Christ jesus: All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruct on in righteousness, that the man of God may be perfect, and throughly furnished unto all good works.  Rom 10.14.17. 
Faith cometh by hearing, how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher?  Rev. 2.24,25. 
I will put upon you no other burden, but (2) that which ye have already, hold f●…st till I come.  Act. 22.32. 
When thou art converted (3) strengthen thy brethren.  Matth. 10.27.28. 
What I tell you in darkness speak ye in light, and what ye hear in the ●are, that speak ye on the house tops.  Mark 5.18,19,10. 
〈◊〉 jesus s●…d unto him that had been possessed with the devil [legion] go ●ome to thy fr●…as, and tell them how great things the Lord hath done for thee, and hath had compassion on thee; & he departed and began to publish in Decapolis how great things jesus had done for him, and all men did marvel.  Matth. 10.32,33. Luke 12.8.9. 
Whosoever shall confess m● before men, him will I also confess before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.  Mark 8.38. Luke 9.26. 
Whosoever shall be ashamed of me, and of my words in this adulterous & sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy Angels.  2 Tim. 2.12. 
If we suffer we shall also reign with him: If we deny him, he will also deny us.  1 Cor. 9 16. 
A (4) command is laid upon me, and woe is me if I preach not the Gospel.  2 Tim 2.2. 
The things that thou hast heard of me amongst many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  C. 4.2. 
Preach the word, be instant in season and out of season, reprove, rebuke with all suffering and doctrine.  Acts 14.18,19,20. 
And they commanded them not to speak at all, nor teach in the Name of jesus, but Peter and john answered and said unto them, whether it be right in the sight of God to hearken unto you more than unto God, judge ye; we cannot but speak the things which we have seen and heard.  C. 5.27,28,29. 
The high Priest asked them, saying, Did not we strictly command you that you should not teach in the Name of jesus? and behold you have filled jerusalem with your Doctrine: then Peter and the other Apostles answered and said, we ought to obey God rather then man.  Gal. 1.15,16,17,18,19. 
When it pleased God who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I m●ght preach him among the heathen, immediately (5) I conferred not with fl●sh and blood, neither went I up to jerusalem to them wh●ch were Apostles before me, but I went into Arabia, and returned again unto Damascus, then after three years I we●t up to jerusalem to see Peter, and I abode with him 15 days, but other of the Apostles saw I none, save james the Lord's brother.  Act. 24.14,15,16. 
I confess unto thee that after the way which they call heresy, so worship ●…he God of my Fathers, believing all things which are written in the Law and the Prophets. And have hope towards God, which they themselves also allow▪ that there shall be a resurrection of the dead, both of the just and unjust: and herein do I exercise myself, to have always a conscience void of offence towards God and towards men.  C. 26.22. 
Having obtained help of God, I continue unto this day, witnessing both to small and great, saying no other things, than those which the Prophets and Moses did say should come.  1 Tim. 1.3. 
I besought thee still to abide at Ephesus, when I went into Macedonia, that thou mightest (6) charge some that they teach no other doctrine.  Heb. 12.25. 
See that ye refuse not him that speaketh, for if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him which speaketh from heaven.  2 Thes. 1.6.8. 
It is a righteous thing with God to take vengeance on them that obey not the Gospel of our Lord ●esus Christ.  1 Thes. 5.12,13. 
We beseech you to kn●w th●m which labour among you, and are ●ver you in the Lord, and admonish you, and to esteem of them very highly in love for their works sake.  Heb. 13.17. 
Obey them that have the rule ●ver you, and submit yourselves: for they watch for your souls as they that must give account, that they may do it with joy and not with grief.  1 Tim. 5.17. 
Let the Elders that rule well, be counted worthy of double honour, especially they that labour in the 〈◊〉 and Doctrine.  1 Cor. 16.15.16. 
I beseech ye brethren ye know the house of Stephanus, that it is the first fruits of Achaia, and that they have addicted themselves unto the ministry of the Saints) that ye (7 su●mit yourselves unto such, and to every one that helpeth with us and laboureth.  2 Thess. 2.15 
Brethren stand fast and hold the (8) tradition which ye have been taught by word or by our Epistle.  C. 3.6. 
Withdraw from every brother that walketh not after the traditions which he received of ●….  Col. 4.3.9. 
Pray for us that God would open to us a door of utterance to speak the mysteries of Christ.  Eph. 6.19. 
Pray for me that utterance may be given unto me that I may open my mouth boldly, to make known the mystery of the Gospel.  2 Thes. 3.1.2. 
Pray for us that the word of the Lord may have a free course, and be glorified even as it is with you; and that we may be delivered from unreasonable and wicked men.  Gal. 2.11. 
When Peter was come to Antioch, I (10) withstood him to the fac●, because he was to be blamed.  Col. 4.17. 
Say to Archippus, take heed to the Ministry which thou hast received in the Lord, that thou fulfil it.  Act. 11.2,3,4 18. 
When Peter came up to Jerusalem, they that were of the circumcision contended with him, saying then wentest in unto men uncircumcised, and dedist eat with them▪ but Peter rehearsed the matter from the beginning, and expounded it by order unto them: and when the Apostles and Brethren heard these things, they held their peace and glorified God etc.  C. 15.1.2.4. 
Certain men which came down from Judea taught the Brethren▪ and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation's with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the Apostles and Elders ●bout this question: and when they were come to Jerusalem, they were received of the Church, and of the Apostles and Elders, and they declared all things that God had done with them.  C. 17 10,11,12. 
Paul and Silas coming into Berea, went into the Synagogue of the Jews. These were more noble than these in Thessalonica in that they searched the Scriptures daily whether those things were so, therefore many of ●hem believed.  Rev. 22. 
I know thy works, and thy labour, and thy patience, and how thou canst not be 〈◊〉 them that are evil, and th●… hast tried them which say they are apostles, and are not, and hast found them liars.   

Observations upon CHAP. 1.  
(1) THe Gospel ought to be taught to all people throughout the world in their successive generations, for the gathering together such as are elected to salvation, and to serve as a witness against others that refuse it, Joh. 1.8 c. 3.11 Act. 1.8. c 23.11 c. 5 3●. c. 26.16 Rev. 1.5.3.14. Therefore it concerns all States and People in their respective callings to consider whether the Gospel according to our Saviour's Commission, has been and is still proffered and held forth unto all Nations, whether every man according to his gift and station, hath contributed his mite hereunto, where the fault lies, in case of defect (than which nothing surer) and how it may be remedied: 'tis not enough to say we are willing and ready to teach all Infidel Nations that never heard of it, to instruct and undeceive all Heretics which have been taught amiss, but we had need examine seriously how true that is which we avouch herein; for unless we have endeavoured to hold the Gospel out unto them in such a manner, as men of reason and understanding might, or could give ear unto it, and by God's providence embrace it, they will so far forth be excused, like such as never heard it, that we shall be condemned as those that never tendered it, in such a rational way, as was likely according to the proceed of man, or the institution and will of God to take effect▪ The Disciples of our Saviour we know, went from place to place, from one City and Country to another, have we done the like? if not; ●ave we at least encouraged them to come into our own Country to learn the Gospel of 〈◊〉? have we improved such opportunities as at some times have been given us to gain such, who for their worldly business and occasions came amongst us? The Disciples of Christ gave audience to people of all Sects and Nations; answering such questions as they demanded, and informing them further, as they saw occasion, in the whole mystery of salvation: and our Blessed Saviour did still answer those that came unto him, though with captious questions, that even thereby they might learn somewhat and be edified, if possible: have we done the like? have we sought the conversion of Turks, Indians, Moors or other Heathen people? or have we endeavoured the rectifying and bringing to the truth such Heretics as at any time have lived amongst us? or have we not wished them in New England, desiring them as the Magistrates of Philippi did Paul and Silas to departed the City, Act. 16.38.39. Or as the Gargasenes did our Saviour to be gone from their coasts? Matth. 8 34. Nay have we not rather with threats, finings and imprisonments, forced multitudes away, because they would not conform to a few ceremonies, which we ourselves held but indifferent, before they could be convinced in conscience of the lawfulness thereof? as though it were in their power to be converted at their pleasure, whether God would or no; or as if we were able to judge when they were wilfully ignorant, or reprobately hardened: If then we have neither taken the pains to go into the Countries where these Infidels and Heretics inhabit to preach the Gospel to them nor alured them to come unto us; no nor suffered them when they were here to live peaceably amongst us, that they being without the word might be won by our conversation, 1 Pet. 3.1. How have we, or can we possibly hereafter, unless we change our method, discharge this trust, or obey this command of our Saviour's, in preaching the Gospel unto all Nations? till when the number of the ●lect cannot possibly be accomplished.  
Wherefore I can only wish that all gainsayers would set their wisdom and will a work to contrive and propose any rational way, or so much as a possibility how the Gospel should be propagated, or but propounded unto all people in such a manner, as can leave the refusers inexcusable, unless you presuppose a licence, a liberty and freedom unto such as are to teach and learn it, as in all likelihood was signified by that peaceable condition the known world enjoyed at that time, which the allseeing and wise eye of Providence had fore-ordained as the fullness of time, wherein our Blessed Saviour should come into the world, Gal. 44. not unfitly intimating, that his birth was accompanied with a universal peace unto the body, without which regeneration or his second birth could not be fulfilled in the propagation of the Gospel to the true peace and liberty of mind and conscience: And that all doubts and gainsaying might be removed, which the troublers of God's peace in future times were like to raise, either out of a wrangling disposition, or an ambitious desire of power and greatness, it pleased the Holy Ghost to tell us that at such a time when the Churches had rest throughout all Judea, Galilee and Samaria, they were then edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied, Act. 9.31.  
(2) We find recited in Matth. 3 22. out of Deut. 18.15. Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall you hear in all things whatsoever he shall say unto you, so that whatsoever Christ commands must be submitted to, what he says must be believed, and all this upon trust, upon his own word, without examination, whether it quadrade with our own reasons, much less our wills; for we are told before hand that the Gospel seems foolishness to carnal man's wisdom, 1 Cor. 1.23. and the will of man is enmity to God, Ro. 8.7. 'tis only Christ's prerogative royal to challenge faith in whatsoever he shall, say: And that we may see he never parted from it, nor bequeathed it to any man, in his Commission to the Apostles, we find him restraining them to teach all Nations to observe only what he had commanded them, Mat. 19,20. and conformable thereunto Paul says, the Gospel which was preached of me, I received it by revelation of Jesus Christ, Gal. 1.12. Try the Spirits, 1 John, 4.1. Prove all things, 1 Thess. 5.21. and though Paul himself, or an Angel from heaven should preach any other Gospel let him be accursed: and, Hold fast that which is good, Gal. 1.8.  
All the indefinite Commissions we find in Scripture, that every thing be done in order, and decently, 1 Cor. 14.4. The rest will I set in order when I come, 1 Cor. 11.34. Standfast in the Traditions which you have been taught, whether by word, or by our Epistle, 2 Thess. 2.15. and the like: whatever they signify, since it is not expressly mentioned, it must not upon pain of not adding, nor taking from the word of God, be otherwise interpreted than according to what we find therein mentioned, by which we are only warranted, and may safely judge and understand the mind of God, just as Paul saith, that the invisible things of God from the creation of the World, are clearly seen and understood by the things that are made, Rom 1.20.  
(3) It is not sufficient for us to search out and embrace the truth ourselves, for our own private satisfaction and contentment, but we must communicate it, and instruct others therein: God did not enlighten any man's understanding, that it should like a candle put under a bushel, Mat. 5.15. give light to no body else; nay, 'tis an infallible sign that we are not conver●ed nor regenerate, if we fla●ter ourselves to keep close and smother it in our own bosoms, without improving it, by endeavouring what we can the conversion of others. Moses that man of God, desired God would blot him out of the b●oke of life, rather than the Israelites sin in making to themselves gods of gold, should not be pardoned, Exod. 32.33. and we●find Paul's heaviness and 〈…〉 of heart to be so great, that he could even have wished himself accur●…d from Christ for the spiritual good of his brethren, his kinsmen according to the flesh Rom. 9 ●, ●. whereof he had so strong a testimony of conscience, that he dared say of himself, to have laboured more abundantly than all the other Apostles 1 Cor. 15.10. and in 〈…〉 place, In labours more 〈◊〉, in 〈…〉 measure, in pr●sens more frequent, in deaths often, of the Jews fiive times receiv●d I forty stripes save one; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep, in journeying often, in peri●s o● waters, in perils of robbers, in perils by mine own countrymen in perils by the heathen, in perils in the city, in perils in the wild●n●es, in weariness and 〈◊〉, in watch often, in hunger and thirst, in fastings aften, in cold and nakedness, 2 Cor. 11. from v. 23. to v. ●7. and all this for the propagation of the Gospel of Jesus Christ, and converting souls to him. Paul might have been as worldly politic as another, and desirous to save his own skin; He had as great a temptation of temporal preferments, but he feared no colours, still making it his meat and drink, in imitation of his Saviour, to do the will of God, and finish the work of him that sent him, Joh. 4.34. No carnal respects must cause us ●o deny, or so much as be ashamed of our profession; but as true Christian soldiers, having put on the whole armour of God, which is spiritual, Ephes. 6 11,12. come life, come death, we must keep our station, so exercising ourselves, as that we may always keep a good conscience both before God and men; and 〈…〉 comforted, that God is both able and willing, very pitiful, and of tender 〈◊〉, to deliver, reward, and save all such as shall endure unto the end, Jam 5.11. Psal. 34.17. Math. 10.22.  
So that if such as do not agree with us about the true sense and meaning of some Scriptures, or differ from us in some opinions, conceive themselves notwithstanding bound in conscience to endeavour the gaining proselytes unto their cause, here we see they have as full a warrant for it in their own judgements and apprehensions, as we ourselves can possibly allege, the very self same Scriptures and arguments with us; neither can we produce one tittle (if they may be the Judges, or other indifferent men which hold with neither side) why our reasons should more prevail with them, than theirs bear sway with us: Wherefore we ought to be so far from prohibiting them in a coercive way, from discharging of their conscience, as rather to approve and take example thereby to do the same; like those who may now have learned, that it is not in clubs & staves, or such like carnal projects to vanquish Spiritual wickednesses, nothing but the Spirit of truth in a Spiritual way of warfaring, can cast out and overcome the spirits of Heresy and Error.  
(4) This precept or command of preaching the Word, was imposed upon all the Ministers of Christ in their successive generations, upon no less necessity or woe to such as disobeyed, than unto Paul himself; and Timothy was required to commit the same things unto others which Paul had said unto him, that they might do the like unto the end of the world, every man being obliged and bound to improve his talon to the utmost of his power, for building up the mystical body of Christ, until we come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure and stature of the fullness of Christ, Mat. 25.23.27. Eph. 4.11,12,13.  
(5) Paul as soon as he had his call from God to preach the Gospel waited no attendance upon man's ordinances, but suddenly went about his business, which he could not have done, if a Civil Magistrate o● pretending superior power should have prevented him by a coercive jurisdiction: And how can frail man know, but God doth still set apart others from our mother's womb for his service as well as Paul? or how can they tell who they are? for the very Disciples of Jesus were afraid of Paul at first, and did not know that he was become a Disciple.  
(6) This charging of men to teach the truth only which Timothy was to use, appears to be out verbal, in that if they obeyed not, he himself was charged to turn away from them, 2 Tim. 3 5.  
(7) This subjection to the house of Stephanas could be no other than voluntary, nor signify any thing else than reverence and honour to such as laboured in the vineyard of the Lord, giving heed to what they said, and he are it willingly, receive it respectfully, and apply it to ourselves making such use of it as God intended: but to imagine that this subjection were called for by the Apostle as unto those which have a coercive power and jurisdiction were incongruous, because it cannot be equally performed unto an household, nor possibly to every person thereof, according to this Scripture; besides the women, children and servants, which are part of the family, and might all assist in some respect of edifying or administering to the Saints, were incapable of such authority, whether for sex, years, or condition in relation to the master of the family, but might give just cause unto the Brethren to reverence and be subject to the whole household in the Lord Jesus.  
(8) It is granted that many of Paul's Epistles and other works may be lost, but unless we keep close unto the word of God which is conveyed unto us, we must necessarily run into an inextricable labyrinth on the other side, for every man will pretend to be his own interpreter, and well he may, at least accept of no other than he himself approves of, since it is his own business, which he ought to understand best▪ and concerns his own soul, whereof who himself must give account, Rom. 14.12. and so of those other places, Let all things b● done decently and in order, 1 Cor. 14.40. and the rest will I set in order when I come, C. 11 34. Though it be not specified, perhaps, how Paul ordered afterwards that which was there resting, yet certain it is, that being acted by the same s●…rit it could not vary, much less contradict that portion of holy Scripture which is revealed, and the most secure way for u● i●, not to exceed in ordering any thing substantially 〈◊〉 from what we find expressed already; for if we grant liberty for exceeding, it will be lawful to all alike since each man can best judge, and must have the ordering of his own conscience, which he neither may nor can submit unto another's: 'tis very fond to think that we may take this freedom to ourselves of adding, as if we wanted clear evidence sufficient▪ for settling such a government and order as God requires; for even the same Paul said, that he rejoiced beholding the Colossians order, C. 2 5. which must have been after that passage to the Corinthians, if they be well ranked in our printed Bibles, but whether it were so or no, the matter is not much, 'tis sufficient for us, that the Colossians order was complete: He tells Timothy, These things writ I unto thee, hoping to come unto thee shortly, but if I tarry, that thou mayest know how thou oughtest to behave thyself in the house of God, 1 Tim. 3.14,15. To the Romans he says, the word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach, Rom. 10.8. and the Scriptures are able to make thee wise unto salvation through faith in Jesus Christ; all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect. 2 Tim. 3.15,16,17. And since the Lord has been so bountiful to bestow upon us means sufficient to attain perfection of a man of God, we should be too ungrateful, and sacrilegiously officious to run idolising after others of our own inventions; so that most plain it is by comparing these Scriptures together, that though Paul intended to come again, yet in the mean time he instructed Timothy in what was necessary, and so doubtless dealt he with the Corinthians, whom he acknowledges to have been inferior to no other Church, 2 Cor. 12.13. The like may we presume of all other Christians, if they would keep close unto the Scriptures, not standing peremptorily on any thing either in Discipline or Doctrine, but what we find in the very letter, or by undeniable consequence consented to on all sides, not compelling others to conformity until they be convinced; for it appears plainly that it was Paul's so exceedingly being transported with traditions, and not sticking close unto the Scriptures which caused him to persecute the Church of God, Paul himself insinuates so much, Gal. 1.14. Phil. 3.6.  
(9) We know how often the Jews stirred up the people and made insurrection against Paul, how many assaults and attempts were made against him, which held him in continual danger of his life, and yet he did not require or ex●ort the Christians to fight for him, but to pray for him, not war af●er the fl●sh, but after the Spirit; to put on the Armour of God which is mighty to the pulling down strong holds, and every thing which exalteth itself against God, 2 Cor. 10.4.5. expressly telling them that they did not wrestle against flesh and blood, but against Principalities, Powers, Rulers of the darkness of this world, spiritual wickednesses in high places, Eph 6.12. which carnal weapons cannot reach, nor were ever sanctified for ruling of them down.  
(10) Peter who was a Jew being at Antioch, did of his own accord conform himself and eat (meat consecrated to Idols in likelihood) with the Gentiles, compelling the Gentiles notwithstanding to live according to the custom of the Jews, which was to be circumcised, etc. Paul reproves him for it publicly, that Peter at such times as he pleased, should take to himself a liberty, to live or not to live after the manner of the Gentiles, and deny the same liberty unto the Gentiles, to live or not to live after the manner of the Jews, which was meant in such things as were then held indifferent for compliance with the weaker brethren both Jews and Gentiles, viz. the eating meat offered unto Idols, circumcision and some other ceremonies not as then quite abrogated, 1 Cor. 10.27,28,29. Act. 24. from v. 21. to 26. and to aggravate the matter, fearing he should be taken notice of and reprehended, withdrew himself, dissembling the business as if it had been nothing so, Gal. 2.12,13. But if Peter had granted the same liberty which he took unto himself, or if it had not been a very great error in him not to preach Christian liberty to all such in general who did embrace the Gospel; doubtless Paul would never have rebuked him so in public: And since Peter, such a pillar of the Church, so great a Saint of God, must thus be made ashamed before the people, let us rest assured it was for our sakes, either as a warning to keep us from the like offence, or for a witness to aggravate our punishment hereafter: And if Peter the chief of the Apostles (if there were any in chief or superiority amongst them) was thus openly rebuked, how can the Papal holiness, or whatsoever other Spiritual greatness, which claims no surer infallibility than Peter, nor are possessed of a more sovereign or arbitrary dominion than Peter, according to their fancies, had good title to, expect to escape scotfree, and not be sensurable by their brethren, if they give just offence, as they, who assume unto themselves such Spiritual prerogative and power, are to subject, even in matters of far more concernment? And whereas it is said, Against an Elder receive not an accusation, but before two or three witnesses, 1 Tim. 5.19. and this Elder, for all that I know, may be one that laboured in the Word and Doctrine, who then was worthy of double honour, v. 17. it follows necessarily, that before two or three witnesses an accusation may be received against such a one, and he consequently be liable and subject to censure Ecclesiastical as well as other Christians; and thus all free alike, and all alike subject, we all learn at last to become subject to one another in the Lord, and clothed with humility, as is required of us, 1 Pet. 5.5.    

CHRIST'S ORDER, AND THE Disciples practice concerning the Minister's maintenance, and relieving of the Poor: whereby the claiming Tithes, or any thing in stead thereof, appears to be contrary to the Gospel.  
MAtth. 10.10. 
The workman is worthy of his meat.  Luke 10.5.7. 
Into whatsoever house ye enter, remain eating and drinking such things as they give, for the labourer is worthy of his hire.  1 Gal. 6.6. 
Let him that is taught in the Word, communicate unto him that teacheth, in all good things.  1 Cor. 9.7.14. 
Who goeth to warfare any time at his own charges? who planteth a Vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Even so hath the Lord ordained, that they which preach the Gospel, should live by the Gospel.  Act. 6.2,3,4. 
Then the twelve called the multitude of the Disciples unto them, and said, It is not reason that we should leave the word of God, and serve Tables: wherefore Brethren look ye out among you seven men of honest report, full of the holy Ghost and wisdom, whom we may appoint over this business, but we will give ourselves continually to prayer, and to the ministry of the word.  C. 2.44,45. 
All that believed were together and had all things common, and sold their possessions and goods and parted them to all men, as every man had need.  C. 4 32. 
Neither said any of them that ought of the things which he possessed was his own but they had all things in common.  Rom. 15.26,27. 
It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor which were at jerusalem: It hath pleased them verily, and their debtors they are: For if the Gentiles have been made partakers of their spiritual things, their duty is also to administer unto them in carnal things.  2 Cor. 8.3,4. 
To their power (I bear record, yea and beyond their power they were willing of themselves, praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of administering to the Saints.  C. 9.5. 
I thought it necessary to exhort the brethren that they would go before unto you, and make up beforehand the bounty, whereof ye had notice before, that the same might be ready as a matter of bounty, and not of covetousness; every man according as he purposes in his heart, so let him give, not grudgingly.  1 Cor. 9.11,12,13,14. 
If we have sown unto you spiritual things, is it a great thing if we should reap your carnal things? If others be partakers of this power over you are not we rather? Nevertheless we have not used this power, but suffer all things, lest we should hinder the Gospel of Christ. Do ye not know that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar are partakers of the Altar? even so hath the Lord ordained that they which preach the Gospel should have of the Gospel.  V 15,18.23. 
But I have used none of these things, neither have I written these things that it should be so done unto me, for it were better for me to die, than that any man should make my glorying vo●d. What is my reward then? verily that where I preach the Gospel I may make the Gospel of Christ without charge that I abuse not my power in the Gospel. And this I do for the Gospel sake that it might be partaker thereof with you.  C. 4.14. 
I writ not those things to sh● me you, but as my beloved sons to warn you.  2 Cor 4 5. 
We preach ourselves your servants for jesus sake.  1 Cor. 4.11 12. 
Even unto this present hour we both hunger and thirst, and are naked and bu●…eted and have no certain dwelling place, and labour, working with our own hands.  Acts 18.3. 
And because Paul was of the some croft be abide with Aquila and Priscilla, and wrought for by their occupation they were Ten ma●…s.  C. 20.33.34,35. 
I have coveted no man's silver, or gold or app●…d yea you yourselves know that these hands have 〈◊〉 unto my 〈◊〉, and to them that were with me: I have showed you all things, how t●… so labouring ye ought to support the weak, and to remember the words of the Lord jesus, how he said, it is more blessed to give than to receive.  2 Cor. 11.7,8,9,10. 
Have I committed an offence in abasing myself that yea might be exalted? because I have preached to you the Gospel of God freely? I have rob other Churches to do you service. When I was present with you and wanted, I was chargeable to no man, for that which was lacking to me, the brethren which came from Macedonia supplied, and in all things I have kept myself from being burdensome unto you, and so will I keep myself, as the truth of Christ is in me, no man shall step me of this boasting in the Regions of Acha●a.  Act. 3.6. 
Peter said silver & gola have I none, but such as I have give I thee.  2 Cor. 12.13,14. 
What is it wherein ye were inferior to other Churches, except it be that I myself was not burdensome unto you? forgive me this wrong: behold the third time I am ready to come unto you, and I will not be burdensome unto you, for I seek not yours but you, for the children ought not to lay up for the parents, but the parents for the children.  V 16,17,18. 
I did not burden you, nevertheless being crafty I caught you with guile. Did I make a gain of you by any of them which I sent unto you? I desired Titus, and with him I sent a brother: did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?  Phil. 4.15.16,17. 
Now ye Philippians know also that in the beginning of the Gospel when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only, for even in Thessalonica ye sent once and again to my necessity, not because I desire a gift, but I desire fruit, that we may abound to your account.  1 Thesl. 2 9 
Ye may remember our labouring night and day, because we would not be chargcable unto any of you.  C 4.11,12. 
Do your own business, work with your own hands (as we commanded you) that ye may walk honestly towards them that are without, and that ye may have lack of nothing.  2 Thess. 3.8 10. 
We did not eat any man's bread for nought, but wrought with labour and travail night and day that we might not be chargeable to any of you; for even when we were with you this we commanded you, that if any would not work he should not eat.   

THe best Christians of the Primitive times had all things in common, and without all dispute and controversy, we ought▪ to hold nothing so proper and peculiar unto us, but that we should see out selves obliged to part with it, not only for Gods more immediate worship and service, but also for sustenance, relief and comfort of the meanest brother upon the face of the earth. We are but Stewards of what we have, and are all one day to give account thereof to the Great Master of the Household, and of such as have had most, of them shall be required most, Luke 12.48. Who think we then must answer for so many as have fallen into sicknesses, and at last died in our very streets and prisons of penury and want, whilst we have surfeited with abundance? But to such as labour in the Ministry, to such as dispense unto us of the heavenly Manna, towards these we have a stronger tye, not only that their necessities may be relieved, but that thereby they may be more free from worldly care and temptations enabled to be hospitable and bountiful unto others that stand in want, 1 Tim. 3.2. Tit. 1.8. There is an obligation hereof in respect of God, but it was voluntary and ought not to be compulsive in respect of man: And therefore Paul, whether in regard he feared his Disciples would not relish the Gospel so pleasantly, if in any manner it became chargeable, or because he saw that contributions towards his maintenance would come heavily from them, or for what other respect soever, rather than he would put it to the hazard, he doth not only forbear to press for the reward which was due unto his Ministry, but yields divers exceeding pregnant reasons, why others ought and are obliged to do the like, Act. 20.35. 2 Cor. 11.14. and 1●. 14. And as of two evils we are to choose the least, so of two good things we are bound to do the best: we must rather preach the Gospel gratis, than insist so much upon our maintenance, that it become distasteful.  
But of fare different temper are such, who yearly, quarterly, or the like, require of the people certain set sums of money, or Tithes, as the hackney wages of their ministry, forcing them that have resisted in such violent manner, as the whole Parish, though at first they approved their doctrine, became at last a weary and in hatred of their persons: 'Tis true, they had prescription, and certain Civil Laws to justify their proceed, but were they not enacted at first by Pop●…ie, the mystery of iniquity, and by them for their own ends conveyed unto us? Let us examine how they agree with the Gospel of Jesus Christ, who against such times prepared and sent forth his Apostles, and in them all Ministers successively, with a freely ye have received, freely give, Mat 10.8. Or have they any resemblance with the spirit of Paul, who said it had been better for him to die, than that he should want the glory of not making the Gospel chargeable to the Corinthians, 1 Cor. 9.15.18. On how ought they to tremble who have gone point blank against the evidence of such a truth? Besides, may we not justly fear these Popish badges, remaining still in God's just judgement, may prove a sovereign bait and temptation to entice those slow bellies to us again, who first established them? But is it not most evident, that throughout the whole Gospel there is not one word found to countenance a forcing of the people to contribute unto the poor, or to the ministry any thing, but what they please themselves? if tithes or such like maintenance were due now under the Gospel by virtue of the Mosaical Law, doubtless our Saviour and his Apostles would have signified so much. 'Tis true, that certain passages of theirs are mistaken by some, as if they seemed to glance thereat, 1 Cor. 9.13. 1 Tim. 5.18. but that was only so fare forth as we are still bound by the equity thereof in fore conscientia, not to the literal observance in foro fori, as no ways suiting with those several expressions of Paul's, in urging it only as voluntary in those which were to give it, and his own practice in not requiring it as a legal duty: for his own behoof, and instructing others to do the same, 2 Cor. 12.17.18. Again, if it were legally due, why did not Paul compel them to the payment of it? Did he want means or power so to do? Surely such as have the gift of miracles cannot be said to want help to right themselves, and vindicate God's portion? and we may see Act. 5. in the beginning, that Peter knew full well his own strength, and made use of it in such a case; when Ananias and Saphira having put themselves into the number of the Disciples, to show they did, at least, desire to seem like the rest, sold a possession, and made as if they had laid the whole value thereof at the Apostles feet, but secretly withheld part thereof; for which gross hypocrisy Peter punished them no less miraculously than severely with death, saying, Whilst it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto the holy Ghost, Act. 5.4. From whence we may gather a clear argument, that they were not forced to any allowance of Tithes, or aught else in stead thereof, for had there been any such like duty due to God in his Ministes according to the Letter, (I say not according to the equity thereof) it was as much due before the possession was sold, before it was laid down at the Apostles feet devoted to the service of the Saints, as it was afterwards; the civil proprieters consent gains neither unto God nor to his Saints under the Gospel ever a whit the better title to any earthly goods in respect of the right or thing itself▪ but in respect to the manner of receiving it in a legal compulsive civil way, if the interessed having once given consent, may afterwards continue (but refuse) payment of it without defilement to their consciences. Ananias and Saphira were not struck dead for denying alines unto the poor Saints, or maintenance unto the ministry; but because they played the hypocrites so grossly, seeking to be thought more liberal than their covetous desires would give them leave: And yet we may not think that denying alms and maintenance were a lesser sin than hypocrisy; or that hypocrites may now be punished with death by Civil Magistrates: but as in the yielding of such maintenance and alms there must be so much spiritual, and consequently voluntary as made them acceptable unto God; so will God himself have the punishing of the non-performance, because man cannot possibly be a competent Judge thereof: and hypocrisy in like manner being not discernible by man, and the punishment of Ananias and Saphira miraculous; none can possibly, much less may justly claim to do the same, unless they have the same power of miracles and discerning.  
But Peter's professing that what Ananias and Saphira did possess was their own, as afore; and our Saviour in the Parable, Math. 20.15. makes it lawful for us to do what we will with our own; I query by what Law we can be compelled to part from that we have without our own consents? If Tithes, or whatsoever like them, be either Gods or Caesars, I know a warrant for them: but as Caesar's Image entitled him to the tribute money, Math. 22.19. so doth God chief aim at the tribute of our consciences, on which he stamped his own image and likeness in our father Adam at his creation Gen. 1.26. But if the Tithes be the Ministers, why do we still commit sacrilege, withholding them in so many places of the Kingdom? Do we not fear what befell Ananias and Saphira, if ou● sin be the same with theirs, as is by all tyth-masters pretended? But if there be nothing due to them by that Law, why do we give them the glean under such a Jewish notion? If we be justified in one, we condemn ourselves by the other.  
And whereas it is alleged, that if they which attend upon the ministry must be bound to live on such alms only as shall be voluntarily given them; it may likely prove a great temptation to frame their doctrine according to the people's ca●es, for the farther enlargement of their maintenance. I answer, that we have found it by experience a far●e greater temptation with many men who ●eing sure of such ●a● Benefices and yearly Incomes, especially for their lives, 〈◊〉 little care of of●en preaching, and how le●ne souls the people ●ad; but when Church's shall be gathered and constituted according to ou● 〈◊〉 〈◊〉, and the Apostles p●…ctice; we need not by God's blessing to doubt of a powerful Ministry, nor they of liberal maintenance; o● in default thereof, that the denouncing of God's threats and judgements, which are his own ordinances, should not sufficiently prevail upon the consciences of men, if we had but faith therein, and forbore the persecuting of their persons, which is the unwarrantable device of man: And as it would not have been justifiable in the Apostles, if it lay in their power to prevent it, to be taken off from the Ministry to serve Tables, to spend time in seeing the poor provided for, Act. 6. beginning; so now may not Christians put the Ministers of the Gospel to get their living by working with their hands, it would be as great a sin and sacrilege in us now, as withholding Tithes was under the Law; they ought to be liberally provided for, that they may live comfortably on the ministry of the Gospel, as on their Altar, that they may, being void of all distractions, more freely employ all thoughts and studies on their ministry; but what ever extremity good Ministers should be reduced unto, through the hardness of the people, or God's intention to try their patience in this respect; it were fare more Apostolical and Christianlike for Ministers to labour as Paul did with his own hands, than to force or require a subsistence in such a manner, as being never appointed nor sanctified by the Lord Jesus, makes the Gospel seem wearisome and chargeable.  
Our Saviour, we know, told his Apostles that the workman was worthy of his hire, bidding them remain eating and drinking in whatsoev●r house they came: and Paul knew his right thereto so well, that he exhorts all Christians to communicate unto such as taught them spiritual things, informing them that the Law of Moses prohibited the very musting of an Ox that trod out the corn, and infers what greater care God takes of those that labour in his vineyard, 1 Cor. 9.9,10. Nay, though he tells us that other Apostles enjoyed this benefi●, and that he was inferior to none of them; yet it was better for him to die, than so live as to make the Gospel be thought chargeable. My brethren, what think we was the meaning of Paul's proceeding thus? No Minister can at present have better title unto Tithes or such like maintenance, than Paul ●ad in those Primitive times, and yet he waved both all such title and pretending, so often as his Disciples were unwilling to be at charge thereof.  
Under the Law God required expressly the tenth of all the people had, Leu. 27.32. and how such were punished that denied or sought evasions, let these Tyth-masters produce, and justify it to be their own cause by their activity in doing of the like? But in the Gospel we find nothing but The workman is worthy ●f his meat; The labourer is worthy of his hire; The Ox that ●rod the corn was not to be mus●…; No man plants a Vineyard, or goeth to warfare at his own cha●ges; They which minister about holy things, live on the things of the Temple; and they which wait at the Altar are partakers of the Altar: This and the like 〈◊〉 we find to this purpose throughout the Gospel; and what can be inferred from thence, but that in equity the Gospel's Ministers should be provided for? The Tithes are only due unto the Tribe of L●vi (and that to certain purposes, most whereof are void, abolished) which had no other inheritance, Deut. 18.1. 'Tis they only that can plead for them even in rigour of the Law, if it were now of force: But if that Tribe be dead, dispersed, not to be found, or appear not to receive them; such as have possession both may and aught to keep them, as being they only who must give a strict account thereof hereafter: And what account this is, would easily be learned, if we did but take Paul and the other Apostles for our study and imitation. They tell us we must communicate unto him that teacheth in all good things, Gal. 6.6. and accordingly we find that the believers had all things in common, Act. 4.32. So that if any thing of this nature may be insert'd as a standing law, from our Saviour's commands, together with the Apostles and other Christians practice, it must be community of all things. And as it may doubtless be a great perfection in some particular Christians to be so liberal in distributing their whole estates, even whilst they are living, unto the necessity of the Saints; so fare better were it for the Civil State in general, that there were a community of all things, than that a pretended Tribe of Levi (which though they had a rightful title, are not the five hundreth part of people) should surfeit on the tenth of all God's creatures, and their increase.  
Paul tells the Philippians that they only in the beginning of the Gospel communicated unto his necessities, Phil. 4.15,16,17. letting them withal understand it was but their duty so to do; and yet (mark) he terms not what they gave him a reward of his deserts, but as a gift from them; neither required he it at any time so much for his own advantage and necessity, as a fruit of God's grace in them; as an odour that smelleth sweet; as a sacrifice acceptable and well pleasing unto God, from whence such power proceeded, ver. 18. And as he tells the Corinthians upon the same eccasion, I writ not these things to shame you, but as my belovedsons to warn you, 1 Cor. 4 12,14.  
Oh the blessed spirit of Paul that knew thus to beguile men of their souls, by a sanctified craftiness, and win them unto God by wiles! 2 Cor. 12.16. Some few now adays who are ashamed to stand upon these Tithes, to sue for them out of covetousness, or their private ends, as if they valued them for themselves, but say they do it to uphold the right thereof, and that they may not prejudice the title of their successors; but consider, dear Christians, and you will find even from the persons and manners of such proceed, that all these are mere excuses to colour their own corruption (a crime no whit inferior to that of Ananias and Saphira's) most rashly censuring their successors with the idolatry of covetousness (as if they knew who should succeed them after death) and ought not to judge otherwise than charitably of them beforehand, what e'er they prove afterwards: but yet there is a precedent of Paul's to teach such better, even against this palpable evasion of theirs; Paul who it seems was so fare from thinking it fitting to set out to sale the ministry of the Gospel, that even by his own commandment and law (as I may say) was contented not to eat, unless he did his day's work with his own hands, 2 Thess. 3.10. did in conformity hereunto not only for bear to require wages of his Ministry from the Corinthians for himself, but as is insinuated, 2 Cor. 12.18. desired Titus to do the like, and so questionless would have required of others, if he had seen cause, or imagined that men would have been extravagantly covetous; which is an undeniable argument that Pastors, Ministers, and all other Church Officers, ought not to force maintenance, rewards or gifts from such as will not pay them willingly.  
I know we are taught and bid distinguish times and seasons, as though such son I distinctions could as easily reconc●le Christ and Antichrist, as it doth furnish all Sects and Heresies with flourishes and sheltering for their most confident respective inventions of will-worship: But consider, I beseech you, you that cry out so much for distinguishing of times, will you make no distinction between types and antitypes? Is not God a Spirit, and will he not be served in spirit? even under the Law when God stood so strictly upon his Sacrifices and Ceremonies▪ yet David the man after Gods own heart tells us, that praising and magnifying of his name, with other spiritual worship, was then more acceptable than sacrifice, Psal. 69.30,31. But now under the Gospel there is no sacrifice, no worship, no service beside spiritual; what ever he requires of us, or what ever we perform unto him, 'tis only the spiritual part thereof which he regards, which is accepted of him: Now as he looks only at the spiritual part, and as spiritual means can only prevail in working and disposing people to spiritual service; so it were preposterous to think that God should approve or allow of any course which were not suitable, much less not capable to conduce unto such spiritual ends and service: amongst the rest, the communicating of our earthly substance unto the poor, and such as stand in want, especial●y to those of the houshold of faith, Gal. 6 10. unto the Saints, particularly for maintenance (as was said before) of such as minister to us in the Lord; even this I say, as all other duties of a Christian must be spiritual; but how compelling men by compulsive courses to pay tithes or such like duties, can be a spiritual way of making men to pay them willingly, as if there were no compelling; or how the paying them unwillingly through threatening, or imprisonment, or other civil punishment, can possibly become a spiritual duty, and sweet smelling sacrifice acceptable and wellpleasing unto God, as Paul tells us, such contributions ought to be; me thinks any one that were not tempted as a sharer of such unrighteous Mammon, if they did but never so little consider in the fear of God, would easily perceive and be convinced.  
Which, that it may better prevail upon them with God's blessing, amongst sundry other evidences of Scripture, I will crave leave to reduce unto their memories this one of Paul's, who exhorting the Corinthians to such like contributions, distinguishes, and sets those that were not done grudgingly, but as matter of bounty, in opposition to those of covetousness, 2 Cor. 9.5. And whether such as are drawn from us by compulsion against our wills, can prove matter of bounty; how we may warrantably be constrained to sacrifice the effects of covetousness unto God; or how such involuntary and abo●…ive fruits can possibly 〈◊〉 as a sweet savour into His nostrils; I leave together with this Scripture and the rest, to their more sad and serious consciences to ponder on,  
Since then the compelling men to pay tithes cannot cause that such as are compelled, by so paying against their wills, to do a spiritual duty or acceptable service unto God: perhaps some may say, Why may not men be forced to these as well as any other contributions or taxations which are rated and levied by order of the Civil Magistrate? I answer; that these other contributions are expressly warranted by the Word of God, as Subsidies of Customs, Tolls, or any other taxes, whether for defence or honour of the Estate, or maintenance of the Civil Ministers in service of the Estates, wherein each inhabitant participates and has a benefit. Secondly, such cessements are merely civil. Thirdly, these tithes and maintenance may be required for such a spiritual ministry, which perhaps some may, 1. not approve thereof: 2. they may likely thereupon scruple at it: 3. God will not have the ministry of the Gospel to seem cha●geable to any: 4. he never ordered any compulsive means to be used against those that denied such Gospel maintenance and contributions: 5. such as neither approve nor participate of such ministry, may likewise be exempted in the contributions or charge thereof without any damage or injury to others; in that the Ministers, for number, may be regulated according to the Ministry; and the Labourers increased only according to the harvest; and lastly, it were neither equity nor justice to compel this or that man to contribute maintenance for the service and ministry of others, with whom he either cannot, or desires not to join himself: Holy David was so fare from such a practice, that when Ornan the lebusite proffered to give him his Threshing, floor to build an Altar, Oxen for  offerings, threshing instruments for wood, wheat for meat offering, and all for nothing; David would needs pay for them at the full value; saying, I will not take that which is thine for the Lord, nor offer burnt offerings without cost, 1 Chron. 21 2 23.24.  
But if any thing be now due in the nature of Tithes, and men be justly forced to make payment thereof; it must be Tithes precisely; the tenth of all what ever we possess; for we find not so much as a shadow in Scripture for any other warrant: & according to this proportion, either the tenth man should be a Minister of the Gospel, or else the Ministers being never so few, & the fewer the better cheer, sharing among themselves the tenth part of the revenues of all the Kingdom or Christian world, each of them would have a yearly income larger than that of Canterbury's: surely this is such a temptation, that if such as expect the sweetness of it may be judge thereof, as doubtless they will never more away with Bishops; so they will as certainly be desirous, and no ways be prevailed upon, till God turn their hearts, not to enjoy such large estates, which through pretence of enabling them to become hospitable and attend upon their ministry, will as infallibly make them degenerate into drones and dumb Teachers as ever were Bishops of any Country.  
But if perhaps they should be so modest for the present as to say they barely aim at maintenance; 200. or 300. pounds per annum shall be the height of their ambition, etc. I answer, 1. that what  the maintenance be, whether more or less, our chief care ought to see it settled in such a way as were warrantable from the Apostles practice here on earth, and sanctified by God above: If we want this groundwork, the foundation which we build on being sandy, no marvel if we attend a blessing thereof in vain. 2. I answer, that for such as are not spiritually minded, 200. or 300. pounds per annum, and a fare less revenue certain, is as great a temptation to those whose ancestors perhaps were never worth the tithes thereof; I say it is as great a temptation and altogether as sufficient to make such intrude into the Ministry for love of the maintenance, as a more corpulent fat Bishopric: it is the lazy but constant Benefice which for the most part doth first corrupt their younger thoughts and actions: from whence according to the same depraved principles they afterwards aspire unto a Bishopric, which perhaps their more inferior aims did never think upon before. But it should be the love of God and not of Mammon which wins men to the Ministry of the Gospel. Dear Christians, let it not be offensive to you, nor give occasion to think I want charity towards the Ministers of Christ, that share unto us of their spiritual things. 1 Cor. 9 11. (I dare call God to be my witness to the contrary) if I ask how few there are who take Orders and apply themselves unto the ministry out of pure zeal unto the Gospel? and how many on the other side, chief out of a design to live upon it, as if it were the easiest way to grow rich and get a living by; making the ministry a mercenary trade, and as ●uch as in them lies endeavouring to buy and sell the gifts of the Holy Gh●st, for which Simon Magus was deemed by P●ter to be in the gall of bitterness, in the bond of iniquity, and doomed to perish together with his money, unless he did repent thereof? Act. 8.20,22,23.  
Good Reader, resolve this question in thine own heart before thou pass on farther: doth not thine own experience inform thy conscience, that even too great a part of Ministers, however God may since upon their repentance have had mercy on them, have heretofore, by what appears, been too too much prevailed upon in this respect? nay do not such scrolls and Catalogues of scandalous Ministers even at this day fully demonstrate so much? and can a Synod, a Parliament, a Kingdom, after so great light of Reformation permit the same temptations unquestioned, wherein our predecessors so shamefully miscarried? Forbidden it good God in anger, if not in love, and that with speed; lest this enormous sin having helped to fill up the measure of our iniquities, thy just wrath and indignation burst out upon us as hot as fire, until it quite consume the disconsolate remnant of this unhappy Nation.  
What is it to partake in other men's sins by laying hands suddenly on such as take upon them the ministry of the Gospel, which Paul to Timothy forbidden? 1 Tim. 5.22. if it be not what was practised heretofore in England: I wish I could hear of some means taken for preventing it hereafter.  
A young Scholar (and how reprovable young Scholars are is well known to those that live near them) having already, or intending to make love unto a fat Parsonage, or some pretty parcel of Tithes, applies himself unto One or more; a Bishop or Presbytery of which he was seldom or never seen before in all his life time, desiring to be admitted into the Ministry of the Gospel upon payment of certain fees: perhaps they used heretofore, and may again hereafter examine such a one some few questions, and give him a Text to try whether his Common-place books, with such like ready helps can furnish him with a Sermon. Alas my Brethren, neither your questions, though they were multiplied, with his answers, nor yet a Sermon or two are competent trials of his gifts; they must be such as have known his conversation; such as have eat and drunk with him; and been witnesses to the integrity of his life, and seen his studies, with the fruits thereof, that are only able to judge of his abilities, whether he be capable of so high a calling. How woeful then must it needs be when none may call him, save they who for the most part, if it may be said a calling, call, or rather lay hands on, they know not who?  
I dread to think how usual it is with many to rush themselves most Simonically and sacrilegiously into the Ministry, and yet with greater wondering and amazement that this arch-temptation and grand stumbling-blocke of Tithes. which so many of our blessed Martyrs have even to death so much inveighed against, should yet remain the greatest Idol and hindrance of Reformation.  
And as Tithes or other maintenance to the Ministers are no Civil Legal debt; so neither are alms to the poor, but both alike are to be made partakers by a voluntary communicating to them of what we have, according as their respective necessities shall require: we are bound in equity to both, and sin damnably if we come short with either: but no warrant or Law of God doth authotize any man to compel such as will not willingly comply therein; the producing such order out of God's word to be now of force under the Gospel, lies on them which must in such case be plaintiffs, and make claim thereto: no man being bound to part from any thing which is his proper goods, and afterwards be put to sue for it again: Prescription bears sway no longer when the paying or parting from any thing is discovered to contract a guiltinesle of conscience.  
But for such whom it concerns not in point of conscience, it is yet better to acknowledge and make payment of such Tithes, than confessing some such debt or duty to be due, leave it to the determination of those who are to have the benefit thereof what proportion of their estates they will require; it is fare better to be at a certainty of a harder measure, than trust unto their mercy.  
Call to mind the two shillings and nine pence, remember with what vehemency and diligence it was prosecuted: God was pleased to blast it notwithstanding: But had it once been settled, and men's purses with their consciences brought under contribution of their prerogative, as they might as legally have doubled or trebled it upon any occasion afterwards, and that not without pretending full arrearages: So we may be certain, this only privilege of theirs would have a quite devoured the subjects whole propriety: and this consequence have thereupon succeeded: that afterwards there would have been little need to trouble Parliaments with granting Subsidies, the Clergy, for continuance of their greatness, might likely have been no less willing, than it would have been able to supply such trisling sums out of their boundless Revenues.  
I know it will be objected, that such and such great Clerks and Doctors are all with greatest might and main for Tithes.  
To every one in particular, and against them all in general (save one to whom I crave leave to speak a word a part, beseeching God it may prove seasonable) with whole cathedrals full, how many soever there be of them: I will oppose only the blessed Scriptures, and such despised Christians as most exactly bare witness to them; as they whose foolishness will yet in time appear of deepest wisdom, their poverty of greatest value, and their weakness of such invincible strength, that they, and only they will at last infallibly overcome and judge the world, with all their vain imaginations.  
The Discourse entitled A new discovery of personal Tithes, or, The tenth part of men's clear gains, pretends " the tenth part of whatsoever any person of any profession doth any ways lawfully advance, to be due unto the Minister of the Gospel both by the Law of God and man, unless some special custom, composition, or privilege of the place allowed by Law exempt him, pag. 1 Now we know that amongst several others, the public practice and profession of Usurers is neither of the rarest nor least gainsome in Christendom, (to the shame of all such be it spoken) no one trade produces such certain nor so much gain throughout the world: But by what Law of God the tenth hereof, and of a thousand other unwarrantable, I may say damnable increasings, becomes due unto the Clergy, I know not, unless by their conniving, in not reproving us in these sinful courses, out of a design to wrest that Scripture to prove it, where we are required to make us friends of our unrighteous mammon, Luke 16.9.  
But if any one shall say that Usury or such unlawful gains were not intended. I answer, that since none are exempted but by special privilege, the words infer all gains to be lawful which the Laws of the Land permitted, or could not punish, innumerable particulars where of the Law of God abominates: and though many professions of themselves be lawful, yet the greatest part of all their gains is otherwise most commonly. But can we justly blame these men that are so good accountants? that have such care of themselves and families? They require not only the tenth part of all the four Elements produce, as Corn, Fruit, Fish and Fowl of all sorts; the tenth part of all increase in Cattles, and of Poultry; the tenth of all house-rent; but also the tenth part of what is gained by Handicraft, Manufactures and Metchandize, or any kind of bargaining, etc. which yet is more than double as much as all the rest in value: surely we may well answer these men with Ye know not what ye ask, Matth. 20.22. as our Saviour did those two Disciples, not more ambitious than these are a varitious. And yet the Author of the said Discourse processed that he thought himself bound in conscience to make discovery how due these Personal ●ithts are, chi●sly to pull sundry honest Christians out of a ●an●…able sin: lest through his silence he should be both guilty thereof and of their blood, pag. 3. But since on the contrary (as I hope) he is by this time fully informed now many men's sin and blood he may have been deeply accestory to, though himself never thought thereof, in publishing ●o unjustifiable, so unhappy in Discovery: O● how acceptable would it be to all rightly informed conscientious Christians, si●ce the Father of mercles hath given so la●ge a 〈◊〉 to see so great a mistake retracted? Such public offences require no less than public acknowledgement and ●…morce, if perhaps the gu●●…esse may be forgiven, Atl. 8  
Thus I doll, this golden wedge of 〈◊〉 was execrated in most, if not in all other Countries by the first Reformers, only Episcopacy has thus reprived worshipping of it so long in England; and unless these gods of their be sent away packing with them, as it is impossible that either of them can chastely long observe a voluntary withdrawing from each other, much less an unwilling parting; so may we be as certain, that where ever such a car keys is, there will be the Eagles (of spiritual prey) gathered together, Math. 24 28. if not the worst of ravenous carrion Crows.  
And in regard this is a subject, which through the successive iniquity of the times has not been permitted to be treated on; as it cannot be expected but much will be omitted which might be produced against it: so if any thing which is superstuous, or that might have been spared is yet alleged; the well affected Reader as he is bound in charity, so is he requested in all courtesy to seek to salve it by Christian admonishing and reproof. It cannot upon due trial be found unseasonable at such a time when Civil and Church estate are both to be reform, to have said somewhat about this Cankerworm, which with such pestilent influence reflects and feeds upon them both. Under the Law two witnesses were as good as twenty even in case of Civil death; and if but two be found to witness against this monster, such as are wanting may be the better spared; but through God's gracious assistance we are sufficiently provided, if the Gospel of truth itself wherein we have a complete Jury of Apostles, and our blessed Saviour not disdaining to be fore●an, may be believed, and prevail with us in a cause which so much conternes ourselves, the interest of all Estates.  
Our Saviour in his Commission to the Apostles for preaching of the Gosspel, inserts this Injunction, viz. Freely ye have received, freely give Math. 20. from vers. 5 to 8. Into whatsoever City ye enter, and they receive you, eat such things as are set before you, Luke 10.8. In obedience whereunto Paul says unto the The ssalonians, Ye may remember our labouring night and day, because we would not be charge able unto any of you, 1 Th●ss. 29 and in that respect tells the Corinthians, It were better for him to die than that any man should make his glorying void, 1 Cor. 9,15. My Brethren, have we not the express commands of God concerning his Minister's maintenance, and Paul's conforming thereunto, both related to us by inspiration of the blessed Spirit? and will we yet from a typical prohibition only of not muzzling an Ox that trod out the corn under the Law, Deut. 25.4 presume to leavy maintaintenance by force of arms for the Ministry of the Gospel? when it appears plainly by Paul in the beginning of that Chapter where he quotes the same words 1 Cor. 9.9. that we are now only bound the equity thereof: that is, Christians are now obliged in conscience to order matters in such manner that Ministers of the Gospel might live comfortably of the Gospel, vers. 14. and Paul and this power as well as other Apostles, v. 34. to require it by exhortation; and yet he never used it towards the Corinthians, lest he should hinder the Gospel of Christ, v. 12. But what power is it which Paul says he never exercised towards the Corinthians? not a Civil pours for we do not find in any place that ever he had such a power; but a power he had to eat and drink such things as were set before him, 1 Cor. 9.4. with Luke 10. ●. And as the believers were bound in conscience to give them a competent allowance to live upon, so the Apostles both might and ought to press it upon their consciences, receiving it as a gift, not to satisfy their covetousness, nor yet so much for supplying their own necessities, as out of a 〈◊〉 that the 〈◊〉 thereof might abound to the Donors' accounts, Phil. 4.17. I know the exceptions will be, that if Ministers must have no other maintenance but what good Christians will give them of their own accords; the Universities will become solitary, Learning of no account, and the Ministry of the Gospel grow contemptible and quite deserted. To this seeming threefold cord of objections, I will only answer, that these are all but fears and jealousies of moortall men at best, which may not be put in competition, much less make void our Saviour's 〈◊〉 and Paul's practice, both which proceeded from the infallible Spirit of God for preaching of the Gospel freely; which whilst it was practised in the Primitive times proved so successful, and amongst other blessed effects wrought so powerfully upon their spirits, as that we find not a few only, but even all that believed had all things common, who selling their goods and poss●…ssions parted them to all men as they had need, Act. 2.44 45 Do we think the Apostles or other Ministers could want amongst Christians that were thus all of one mind, no man saying that any thing was his own which he possessed, Act 4.32? Or do we distrust God's providence, and think his Ordinances have not the same blessings both spiritual and temporal accompanying them, ●f we be alike faithful in submitting unto them? o● if a Minister which truly laboureth in the Gospel shall really want maintenance, may he betake himself to requiring it by compulsive means, ●r else not preach at all, or preach unwillingly, for which he has no p●…sident in Scripture, neglecting Paul's example, who wrought with his own hands, that he might make the Gospel without charge, and yet think to share reward with Paul in heaven? 1 Cor. 9.17.18. he may ste●le as well (for 'tis a robbing them of that Gospel which was directed to them if he withhold it totally, set such a price on it, or in such a manner as God never gave commission) and though he escape on earth, his fins will follow after him to judgement, 1 Tim. 5.24. He that walketh in darkness knoweth not wh●…ther he goeth, john 12.35. he may be in hell before he be ware. Since than light is come into the world, let us not be found to love darkness rather than light, john 3.19. the Bpidemicall corruption throughout all Christendom, of men's thrusting themselves into the Ministry merely to m●ke a g●ine thereof, which Paul disavowed, 2 Cor. 12.17. and not sincerely for the Gospel's sake: For as it cannot be denied but such are more swayed with the love of lucre than of Christ, so is it an undoubted cause that their endeavours ever since have proved so unprofitable unto the people, still remaining for the most part without any power of godliness, secure in ignorance, dead in sin: whereas we observed before the great successefulnes wherewith God was pleased to bless the contrary practice in the Apostles times; and i● yet we sh●ll apply ourselves to follow them in this particular, God can no more be wanting to second us with a blessing, than to deny himself in suffering his own Ordinances to be ineffectual, injurious to his people, and prejudicial to his Gospel's cause. Oh let us try our good God herein before we censure Him of unfaithfulness: and the Lord in much mercy prevent, that this temptation remain no more amongst us, to the great scandal of our Brethren of Scotland, and other Protestant Churches; not without great sh●me unto ourselves in this world, and imminent danger of rifing up against us in the world to come.  
FINIS.    

CHAP. III. Christ's Instructions, and the Apostles practice for tendering and holding forth the Gospel only in a peaceable way.  
MAtth. 12.19. 
Christ shall not strive, nor cry; neither shall they hear his▪ voice in the streets, a bruised reed shall he not broke, and smoking slax shall he not quench, until he send forth judgement unto victory.  Matth. 8.3 4. and C. 9.1. 
And the whole City of the Gargasenes came out to meet Jesus, and when they saw him, they be sought him that he would departed out of their coasts: And he entered into a ship and passed over, and came into his own City.  Luke 9.52.53.56. 
Jesus sent messengers before his face into a village of the Samaritans to make ready for him, and they did not receive him: And they went to another village.  Luke. 3.16.17. 
One mightier than I cometh, whose fan is in his hand, and be will throughly purge his flore, and will gather the wheat into his garner, but the chaff he will burng with fire unquenchable.  Joh 12.47 48. 
If any man hear my words and believe them not, I judge him not, for I am not to judge the world: he that rejecteth me and receiveth not my words hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day.  Luke 10.5 6.10 11. 
Into whatsoever house you enter, say, Peace be to this house; and if the Son of peace be there, your peace shall rest upon it; if not, it shall return to you again: If they receive you not, go your ways out into the streets of the same, and say, even the dust of the City which cleaveth on us, we do wipe off against you as a witness, etc.  Act. 13.50.51. 
The Jews expelled Paul and Barnabas out of their coasts; but they shaken off the dust from of their feet against them, and came unto Iconium.  C. 16.39.40. 
The Magistrates besought Paul and Silas, and brought them out, and desired them to departed out of the City: And they went out of the prison, and entered into the house of Lydia; and when they had seen the brethren, they comforted them and departed.  C. 18 6.7. 
And when the Jews opposed themselves and blasphemed, Paul shaken his raiment, and said unto them, your blood be upon your own heads, I am clean, from henceforth I will go unto the Gentiles; and he departed thence, etc.  Psal. 50.16.17. 
God said unto the wicked, what hast thou to do to take my Covenant into thy mouth, since thou hatest instruction, and castest my words behind thee?  Matth. 7.6. 
Give not that which is holy unto dogs, neither cast your pearls before swine, lest they trample them under your feet.  C. 15.26. 
It is not meet to take the children's bread and cast unto dogs.  Act. 2.41. 
They that gladly received the word were baptised.  Rom. 1●. 34. 
Who hath known the mind of the Lord? or who hath been his counsellor.  C. 14 4. 
Who art thou that judgest another man's servant, to his own master he standeth or falleth? yea he shall be holden up, for God is able to make him stand.  1 Cor. 2.15. 
He that is Spiritual discerneth all things, yet he himself i● judged of no man.  C. 4.5. 
Judge nothing before the time, until the Lord come who will bring to light the hidden things of darkness.  Tit. 1.7. 
A Bishop must not be soon angry, no striker.  2 Tim. 2.24,25,26. 
A servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented, in meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil.  1 Tim. 1.16. 
For this cause I [Paul] obtained mercy, that Jesus Christ might show forth all long suffering.   

Observations on CHAP. III.  
IF our Saviour will not break a bruised reed; what think we of they that make a profession of tormenting the broken hearted, and use violence to tender consciences? If Christ whilst he was on earth preaching of his own Gospel declares that he was not to judge such as did not believe it; what is man that he dares torment and judge the people before the time, Matth. 8.29. If God's word must do it, and that in the last day; whence are these Consistories, Inquisition houses, High Commission Courts, with all their humane Ordinances and Canons which anticipate or antedate God's judgements? Who art then O man that judgest another whom God that is able to make him stand will hold up? Rom 14.4. as if he should say, some are so prejudged who yet shall stand, as if set up on purpose to show the depth of God's power and counsels in condemning the rashness of such other forward judgements.  
Our Saviour told his Disciples, saying, As my Father hath sent me so send I you, Joh. 20.21. and if you will hear how he was sent, he says of himself, I am not sent save to the lost sheep of the house of Israel, Matth. 15.24. And I came not to call the righteous, but sinners to repentance, Mark. 2.17. The Son of man is not come to destroy men's lives, but to save them, Luke 9.56. He hath sent me to heal the broken hearted, C. 4.18. And according hereunto we find so many sweet qualifications of a Bishop recommended by Paul to Timothy and Titus, which had they been well reflected on in our choice of Ministers, we should not have had so many pious people driven out of the Country: they ought not to be soon angry, no strikers, gentle, apt to teach, patiented, meek, instructing even those that do oppose, each where of is so opposite to persecution, and all so sweetly sympathising and combining, as were they found in Ministers, being according to Gods avouched Ordinance, they could not choose but miraculously conduce to the propagation of the Gospel: It says indefinitely, they must instruct such as oppose: how dare we then give over instructing so long as they are willing to hear it? nay they must yet go somewhat further, in season and out of season, 2 Tim. 4. ●. and with such long suffering as may recover Paul from the fire of persecuting others, Judas 23. and receive a good thief from the cross, Luke 23.43. But how necessary and considerable this meekness is for instructing all opposers, we may clearly learn by way of a similitude, from such as have seen how little execution the fiercest Canon shot point blank, can do against mud-walls or woolsacks.  
And since, besides the spotless example of our Saviour, we find the Apostles were contented to keep themselves to the foolishness of the Gospel, and only shake the dust from off their feet against such as rejected the Gospel: shall we be excusable that undervalue and slight the simplicity of God's Ordinances? will we be wiser than God himself? or have we a stock of supererogation to return unto God more than we own him, or he requireth of us? But to argue with such in the sphere of Politics wherein they think themselves so active: is it not the highest indiscretion to make ourselves more work than needs? and has not God continually declared himself, that obedience is better than sacrifice, 1 Sam. 15.22.  
When Elisha had bid Naaman wash himself seven times in the River Jordan, and his flesh should return whole again, Naaman thinking this an unlikely way because easy, forbore to make trial of it until his servants said, What if the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather when he saith only, Wash and be clean? 2 King. 5.10,11,12,13. May not God in like manner justly reprehend, and even with much justice confound these hotspurs of Persecution, who when our Saviour order them only to exhort with long suffering, reprove, rebuke, and shake off the dust as a witness against such as will not receive the Gospel; decline these ways of God, and betake themselves to their own inventions of imprisoning, fining, banishing, and putting to death? will not God say, who hath required these things at your hands? Esa. 1.12. and because they have not been faithful in a little, cast them with the unprofitable servant into utter darkness? Matth. 25.30.  
When Paul had provoked the Jews to embrace the Gospel by all fair means, and they resisted it; he conceived his Commission and trust was discharged, taking himself to be clear from their blood, Act. 18.6. whereas we think nothing will clear us in such cases, unless we shed their blood: for though a miraculous power wore ceased, (which I nothing doubt whether it be otherwise ceased than on our part, through want of faith in us to exercise it) yet this is not ground sufficient for us to fly unto the Civil power; there must be both a lawful calling to it, and an express warrant towards whom to use it.  
I know the Prophecy of Esaiah is much stood upon, that Kings and Queens shall be nursing Fathers and nursing mothers unto the Church, Isa. 49.23. but the meaning thereof is; by subjecting themselves to the Churches Spiritual Power, not by giving power to any to suppress the visible Church, as appeareth by the context: it is by granting the Church a liberty of profession, not by imposing on them a ●…aldome of Conscience▪ by favouring and countenancing all such as follow after Godliness, not by pretending to know it better than the Church itself, and so woorry lambs in stead of wolves. In the 10. of John, our blessed Saviour gives us many properties both of good and bad Shepherds, saying of himself, I am the good Shepherd, and the good Shepherd layeth down his life for his sheep, ver. 1 1. Now if we do but take a little notice of this supereminent character of a good Shepherd in laying down his life; we cannot choose but see the Persecuter must necessarily be the worst of Shepherds, and principally contradistinguished from the best, in this; that he takes away the lives of his sheep: Had this case been brought before the wise King Solomon, he would as certainly have declared such persecuters▪ who continually perplex and hunt the sheep, to be hirelings, and no true shepherds, as he did that woman to be the feigned mother, who cried out for dividing of the child, 1 King. 3.25.26.27.  
The Israelites by the Law of Moses were forbid to vex a stranger, because they were once strangers in Egypt, Exod. 22.21. And wives are commanded to be subject to their husbands, that if any obey not the Word, they also may without the Word be won by the conversation of their wives, 1 Pet. 3.1. And for the s●me cause Paul requires us to give no offence neither to Jew nor Gentile, nor to the Church of God, 1 Cor. 10.32. and Peter bids us have our conversation honest amongst the Gentiles; that whereas they speak against us as evil doers, they may by our good works which they shall behold, glorify God in the day of visitation, 1 Pet. 2.12. Thus are all Christians called upon to be courteous, gentle, meek, long suffering, ready to give a reason to every one that asks, and all other good works which may make their conversation acceptable and winning: But how it should be possible for the conversation of Persecuters to become pleasing, or less than hateful, and driving men from God, will oppose that arch enemy of mankind to make appear for justifying of his instruments at the dreadful day of judgement; when amongst other hideous stories, shall be ripped up, full many not unlike to that which is reported of certain Americans, who (amongst millions) being condemned to death by persecuting Spaniards, and pressed upon by the silly Popish Priests, that they would suddenly bethink themselves now they were in the midst of slames ready to expire the last, and leave this world; asked where the Spaniards went after death, that they might desire to go rather any where else then thither.  
Now as this is no good way of preaching, much less of winning all Nations; so it is granted by all Christians, that the Jews in their posterity shall infallibly be converted unto the acknowledgement of the Gospel: but if all the world else had been Christian, and all Christians held for persecuting of them, the whole Nation must have been long since cut off by the Magistrate's sword for blaspheming of Christ Jesus, and thereby have falsified so many clear Prophecies throughout the Law and Gospel for their conversion. This is so evident, that the Pope himself, the Grand Inquisitor, throughout his Civil Dominions both in Italy and France, permits the Jews to live and enjoy exact propriety of goods, freedom of persons, and as great a liberty of Conscience in worshipping God after their own way, as they themselves desire: Several other free Princes in Italy & Germany, as also the United Provinces, vouchsafe them so large protection, that we may well agree with Peter Martyr. loc. come. class. 2. c. 4. how God hath set a kind of mark upon the Jews, as he did on Cain; that though they had been never so obstinate and rebellious, yet he would not have them put to death, but rather live; that Christians cut out of the wild Olive tree by nature, and grafted into the good, by this hard-heartedness of theirs might take example, and be so much more watchful of continuing in God's goodness, lest He also cut them off again, Rom. 11.22.24. so that as Paul saith, Rom. 11.12. if the fullness of the Jews be the riches of the world; and the diminishing of them the ricks of the Gentiles: how much more the permitting them still to live a continual warning-piece and remembrancer whilst they persist in obstinacy? and how most of all will their fullness at conversion be a greater cause of joy unto the Gentiles, and as it were another life from death, ver. 15. If these and such other reasons as are alleged, will not prevail to suffer them and other tares until the harvest; we had need seek out some other warrant than any extant in our Bibles; or find some better gloss to excuse us at the day of trial, than any which hither to have been produced.  
And since Paul foretold us that the conversion of the Jews will be such joy and riches unto the Gentiles, Rom. 11.12.15. I humbly crave leave to propound it as a Querie which may justly inject no little scruple into the minds of Christian States; Whether all the Gentiles shall far well alike in the Jews returning; or such only, and they proportionably, to what they have contributed thereunto, by permitting them to live amongst them, and furthering their conversion by a godly conversation, with all other means prescribed by our Saviour and his Apostles for alluring them unto the Gospel?  
In the Acts 2.41. we find it said, That they which gladly received the Word. were baptised: and according unto that example it will follow, that such as do not gladly receive it, should not be baptised, much less enjoined to come and participate in the Communion of the body and blood of Christ (according to certain orders in that behalf) whether they be fit or willing: this is to offer violence unto the souls of such, and no better than forcing dogs and swine to eat the children's bread against their stomaches, rather than they will be beaten for refusing.  
But with what appearance of reason can it be imagined that since our Saviour gave unto his Church a liberty to use miraculous power, he did not also order them upon just occasion to use the Civil power, if such had been his pleasure? as mere men they might likelier prevail with men, in whose hands the Civil Power was, for their assistance; and God was able to give them power over both alike: had it been Gods will, the means for executing Civil Power, must have been as subject to them as was that of miracles: But since he was totally silent concerning their employing of the Civil power; it is an undeniable argument that God never meant they should usurp it.  
Since than Christ is the God of Peace, Rom. 16.20. nay he is our Peace itself, Ephes. 2.14. He came not to send sword or war, otherwise then heresies: and the like woe betides them that bring whether heresies or wars. Christ brought us Peace, Luc. 2.14. and his Word is the Gospel of Peace, Rom. 10.15. God hath called us unto Peace, 1 Cor. 7.15. We are commanded to follow after the things which make for peace, Rom. 14.19. and that if it be possible, we should live peaceably with all men, Rom. 12.18. Having seen and heard of the firings of so many famous Cities, the devastation of so many spacious and fruitful Countries, the ravishing of so many Virgins, and the inundation of so much Christian blood; let us at last in the fear of God, endeavour to be the sons of Peace, beati pacifici, the blessed peacemakers, in full assurance that it doth no where appear that God ever sanctified the Sword to cut out a passage for the Gospel; nor that it was ever propagated by War, otherwise then in judgement to them that disturbed the proceed thereof in Peace.  
We find our Saviour and his Apostles did first instruct the Jews in the duties and mysteries of the Gospel, before they declared void the duties of the Law, or exhorted them to suspend observance thereunto: nay we see expressly that they permitted them to conform unto many Ceremonies of the Law, even after the Gospel had been tendered to them some years together, Act. 21. v. 22. & 27. for Paul was above 3 years after his conversion, before he went to Jerusalem, Gal. 1.18. at which time the Apostle James and the Elders of Jerusalem advised Paul, and he accordingly conformed himself to certain Jewish Ceremonies, to take away offence from the weaker brethren of the Jews, as in that place of Acts above quoted: and even afterwards when both they and the Gentiles had had a copetent time to be throughly informed in, yet not being convinced by reason, nor by the Word, they left them to be won unto the Gospel by the peaceable and blameless conversation and example of such as did believe, 1 Pet. 2.12. & 3.1. 1 Thess. 4 12. and could it rationally be otherwise? can we raise a new building more strong, handsome or commodious in any place, without pulling down the old, and carrying away the rubbish? or without rectifying also and repairing the very foundation itself, if need require? for want of which due proceeding, and liberty to exercise it freely, it may have been observed, that great Reformations for the most part in Germany, Netherlands, Scotland, England, and other Countries, have been brought about in a tumultuous and disorderly way, not without great dishonour to God, offence and scandal unto his dearest servants: and it may likewise as easily appear, that God so permitted it in judgement to those States and Princes, who through persecution of his Saints that witnessed against the errors and superstitions of the times, denied entering and admittance unto the Truth in Peace.  
Such as derive their Calling and Commission from our Saviour, may not be governed in the execution thereof by any other order or direction than what He himself gave them; much less by such as are repugnant or inconsistent with our Saviour's. Now we are so far from finding in the New Testament any warrant for using of coercive power, that if we read from one end unto the other, it will appear that neither our Saviour nor his Apostles did so much as lay any of their commands o● charges upon any person or persons capable of putting a coercive civil power in execution; Nay it may be affirmed without blaspheme both of our Saviour (in that sense wherein he said, My Kingdom is not of this world) and of the Apostles, that (they had it not of themselves) they could not give such a power unto any man; a spiritual power, a power of miracles, God's prerogative, and dispensable to his people only by his indulgence, they had and made use there of according to occasion: But to be Lords and Princes, exercising dominion over their brethren in spiritualibus, was expressly forbidden them, Mat. 10.42,43,44,45. Christ's throne must be erected with spiritual and peaceable proceed, his Church and Kingdom must be governed spiritually and peaceable: The Apostles had Peace given them for their motto, which they were to publish and hold out like a banner or white ●lug of truce even to every house, or wheresoever they came, Luc. 10.5. and all Christians both generally and particularly are required to live peaceably with all men, Rom. 12.18.    

CHAP. IU. Christ's Instructions, and the Apostles practice concerning Christian Liberty.  
Christian Liberty is here meant not carnal liberty; liberty of Conscience from the rudiments of the world, not of the persons subjection to Magistrates and Powers: Christ is our Head, Eph. 5.23. and the Powers are Gods Ministers, Rom. 13.1 6. both of them may, and must be obeyed, and that with active obedience, until they command contradictions, in which case Peter tells us 'tis better to obey God then man, Act. 4.19.  
2 COr. 3.17. 
Where the Spirit of the Lord [the Gospel] is, there is (1) liberty.  Gal. 2.4 5. 
False brethren brought in unawares came privily to spy out our liberty in Christ Jesus, that they might bring us into bondage, to whom we gave place by subjection no not for an hour.  C. 4 9 
Now that ye have known God, or rather are known of him, how turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage?  C. 5.1. 
Stand fast in the liberty wherewith Christ hath made ns free, and b● not entangled again with the yoke of bondage.  Matth. 23.8,9,10. 
Be not ye called (2) Kabbi, for one is your Master, even Christ, and all ye are brethren: call no man your father upon the earth, for one is your Father which is in heaven, neither be ye called masters, for one is your Master, even Christ.  1 Cor. 14.29,30,31. 
Let the Prophets speak two or three, and let the other judge: If any thing be revealed to another that sitteth by, let the first hold his peace, for ye may all prophesy one by one, that all may learn, and all may be comforted.  1 Cor. 7.22,23,24. 
Ye are bought with a price, be ye not the servants of men.  Gal. 5.13. 
Ye are called unto liberty, only use not liberty for an occasion to the flesh.  1 Pet. 2.16. 
As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.  Matth. 23.1,2,3. 
Then spoke Jesus to the multitude and to his disciples, saying, the Scribes and Pharisces sit in Moses seat, whatsoever therefore they bid you observe, [according to the law of God] that observe and do, but after their works do not, for they say and do not.  Rev. 18.4. 
Come out of Her [Babylon] my people, that ye be not partaker of her sins, and that you receive not of her plagues.  2 Cor. 6.17. 
Come out from amongst them, and be ye separate, saith the Lord.  Col. 2.16. 
Let no man judge you in meat and drink, or in respect of an holiday, new Moons, or of the Sabbath days, all which with divers washings, and all carnal ordinances have been imposed only on them until the time of reformation.  Col. 2.20.22. 
If ye be dead with Christ from the rudiments of the world, why as though living in the world, are ye subject unto Ordinances, after the commandments and doctrines of men?  Rev. 13.16,17. 
The Beast causeth all both small and great, rich and poor, free and bond, to receive a (3) mark in their right hand, or in their forehead, and that no man might buy or sell, save he that had the mark or name of the Beast, or the number of his name.  C. 14.9.10.11.12. 
If any man worship the Beast and his Image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, etc.  Matth. 6.24. 
Noman can serve two masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other.  Rom. 6.16. 
Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey.  Joh. 15.14.16. 
Ye are my friends if ye do whatsoever I have commanded you, ye have not chosen me, but I have chosen you, that you should go and bring for the fruit.   

Observations upon CHAP. IU.  
(1) john the Baptist was sent into the world as a forerunner to exhort the people unto repentance; to exalt the valleys, and make low every hill and mountain, to make straight the crooked places, and plain all such as are rough, Es. 43.4. to turn the hearts of the fathers unto the children, and the disobedient to the wisdom of the just, to make ready the people, and prepare them to receive the Lord Christ Jesus, Mat. 3.1.2. Luke 1.17. And as this was ordained from eternity by the infinite wisdom of the Almighty; so is a freedom and liberty of Conscience absolutely necessary for the further propagation of the Gospel, as well in respect of those that never yet heard thereof, as of such who are but children and weak in faith▪ and of all others which are at present, or shall be at any time hereafter erroneously instructed, for illuminating their understandings, and rectifying their judgements.  
(2) In this sense it is that we must neither call, nor be called Rabbi, master or father, no relations must cause us to swear in verba Magistri, contrary to our own conscience: 'twas the Lord of life who with the price of his own blood redeemed us from death, and purchased for us freedom not to be subject unto men, further than we can concur with our own consciences and judgements; but Christ is Lord Paramount, and him we must with faithful Abraham believe and obey, even against hope, and in some sense against our own reason, Rom. 4.18. for his service and devotion, must our conscience be reserved chaste, and undefiled, to his Sceptre only must that yield, it cannot serve Christ and Mammon, Matth. 6.24. He will share stakes with no creature; all, or none for him. Oh! how jealous should we then be of endeavouring to conduct this Virgin immaculate and untainted through the pollutions of this seducing world, unto her Bridegroom in heaven? Had it not been for that blessed liberty of Printing which this Kingdom has enjoyed some two or three years together after the first sitting of this Parliament, we had yet remained in ignorance of much saving truth, and amongst other mischiefs been still as deeply engaged for Episcopacy, as ever; but since God thereby has already given so great a blessing to us, as an earnest of his greater bounty hereafter, why do we stifle it in the birth? such as perceive the usurpation of Episcopacy, are not yet satisfied that Presbytery has a better title; or, that if Bishops may not rule over us without our own consents, why Presbyters should do the same against consent: If such a Presbytery be Gospel proof, why is it afraid to come to trial? Let men and Angels speak freely what they can both for it and against it; else, how shall we be able to distinguish, when to bless the feet of them that bring glad tidings of good things? Rom. 10.15. or curse such as preach other doctrine? Gal 1.8. And if you say that through this freedom twenty damnable errors have been spread for every saving truth: I answer, that these errors, heresies and offences must needs have come, if we may believe the Blessed Spirit, that they which are approved might be made manifest, 1 Cor. 11.19. neither are you further accessary to their coming, than in not restraining them by a coercive power, which Christ or his Apostles, not only never gave you warrant for, but have at least clearly insinuated (if you should not yet see an express commanding of) the contrary; and the woe is pronounced on them by whom they come, Matth. 18.17. not on those that could not keep them out by other means than such as were unjustifiable, and must at same time have withheld the truth, 2 Cor. 8.12. If such as participate of the body and blood of Christ unworthily receive to themselves damnation, 1 Cor. 11.29. If preaching the word of God be a savour of death unto death to such as perish, 1 Cor. 2 15,16. What wonder is it then, that, if a Christian or Civil liberty in matters of conscience only be granted; such as were never of us, should go out from us? when the Spirit of God says, they went out from us for this very reason, that we might know they were not of us, 1 Joh. 2.19. and Peter tells us, there should arise false prophets teaching damnable heresies, and denying even the Lord that bought them, bringing upon themselves damnation, and that many shall follow their pernicious ways by reason of whom the truth shall be evil spoken of; but (mark what he says) that notwithstanding all this, the Lord knoweth how to deliver the Godly out of temptations, and reserve the unjust to be punished at the day of judgement, 2 Pet. 2.1.2.9. What if God who was willing to show his wrath, and make his power known, enduring with much long suffering the vessels of wrath fitted to destruction, shall say there must be offences? Hath not the potter power over the clay to make vessels of dishonour also? Rom 9.21,22. will we be wiser than God Himself? God's will and commandment as it was to Abraham for sacrificing Isaac, Gen. 22.23. should be reason enough to require and find obedience from all good Christians; and yet the necessity of suffering erroneous opinions to be published, lest truth thereby should be stifled, is so clear and necessary to the eye of reason, as it is for him that hath lost any thing, to seek it where it is not, as well as where it is, if ever he mean to find it; but you will say you have not lost truth, and perhaps you have not; perhaps you never had it to lose; you make men jealous thereof in that you are so loath to show it by your works, James 2.18. so backward in giving a reason and account thereof in bringing it to the touchstone, 1 Pet. 3.15. But most certain it is, you have not the whole truth according to the measure and stature of Christ, Eph. 4.13. you have not the fullness of perfection to be perfect as your heavenly Father is perfect, Mat. 5.48. If you do but think so, 'tis a certain sign you are not so; and because you come short thereof and know but in part, 1 Cor. 13.9. for the love of that which is still wanting▪ you must make search and enquiry even where it is not to be found: Our Saviour says, Seek and you shall find, Matth. 7.7. but it would be an improper speech to say seek, if we could go readily where it were; and what need we examine that we learn, if we could be sure it were the truth without examining? or what profiteth it to have found out the truth, if we have not liberty to embrace it, and make profession of it? But as the Law entered, that the offence might abound, and where sin abounded, grace did much more abound, Rom. 5.20 21. so must erroneous doctrines be permitted that the truth may shine more glorious; so must you not suppress such, unless you will at same time run hazard to suppress the truth: what then? must we sinne that grace may abound? Rom. 6 1. must we cherish heretics for exercising the patience of true believers? or that when they get strength enough they may persecute them to death? No: But if we learn of God who is long suffering, 2 Pet. 3.9. and would not permit the ta●es to be pulled up till harvest, Mat. 13.29.30. If we follow the Apostles steps as they did Christ's, 1 Cor. 11.1. in exhorting us to show forth all long suffering, 1. Tim. 1.16. and lastly, if observing others who have the Apostles for an ensample, Phil. 3.17. we reach forth unto those things which are before, pressing towards the mark for the price of the high calling of God in Jesus Christ; then will God protect us whilst we obey his Ordinances, and reveal unto us, even that truth which before we were ignorant of and wanted, Phil. 3.13,14,15.  
I conceive it may appear upon inquiry, that most of the points controverted between Protestants and such as are termed Puritans of all sorts, will be granted by the Protestants, to be of matters in themselves indifferent; and that the decision and injunction only of the Church or State, makes them necessary to be believed or observed; as first, a set form of Prayer, the Cross in Baptism, bowing at the name of Jesus, a Surplice, a Parochial or Diocesan Church, with a hundred others, concerning which the most deserving Protestant's will generally acknowledge, that Puritans may be saved without believing in them, or rendering conformity thereunto, if the Church of England did not impose it on them, and require obedience from them: The like may be said concerning most of the differences betwixt Protestants and Papists; as the Papists denying marriage to the Clergy, the cup in the Eucharist unto the Laity, their vows for poverty and single life, neither of them necessary in themselves, and all dispensable by the Pope; nay, the most learned and moderate Papists generally, cannot only choose but grant through strength and evidence of reason, that men may go to Heaven and not trouble their thoughts with Purgatory, that great Dianah and Craftsmistris which inveigles and nourishes them all up in idleness and ignorance; but their very principles conclude it: for since they hold it in their power to do what good they will, even to works of supererogation; it follows undeniably from the same ground, that they can work out their own salvation with much more ease than a Journyman doth his daily task, and may possibly have no need to pray to God for any thing in all their life time, or stand in need of a Jesus to be their Saviour or Mediator, much less of a fantastical Purgatory to purify them a little, before they can get admittance into heaven: and for their grand stumbling block of Transubstantiation, what understanding and considerate Papist almost will deny, but that a Christian may possibly be a worthy receiver, who shall notwithstanding acknowledge before hand that he finds not evidence enough in those words, Mat. 26.26. This is my body, to convince him of Transubstantiation, but in regard it is so fare controverted on either side, determines neither in his own thoughts, but humbly submits himself to apply them implicitly in such a sense and meaning, as our Saviour understood thereby, when he uttered them to his Apostles: so that both with Protestants and Papists it is the Churches and States determining and imposing them on others, that makes many points necessary to salvation, which of themselves were but indifferent.  
And whereas it is objected that in matters indifferent, Christian liberty giving us leave, either to conform, or not conform; we are moved to conform thereto, because many would be offended in our nonconformity: I answer that as there are many offended through nonconformity; so on the other side many are scandalised by such conformity; and since there is offence on either side, it will not suffice to shuffle off the business by distinguishing that such conformity is cause only of an offence taken, but nonconformity would justly give offence; for besides that this distinction for the most part is applied contrarily to what it should, it avails no whit towards a reconciliation: But secondly, I say, such as are offended in this nonconformity, hold the things of themselves indifferent unto which conformity is required; and so may easily, dispensing with what they apprehend to have no obligation to, be reconciled; but such as are offended at conformity, hold the points in controversy (how slightly soever esteemed by others) abominable, damnable in the sight of God; and since the one cannot submit upon peril of imminent damnation, Rom. 14.23. the other is bound to yield, that we may all arrive to a unity in Christ, Eph 4 13. and according to Paul's rule, that no man seek his own, but every man another's wealth; to please all men in all things, not seeking our own profit, but the profit of many that they may be saved, 1 Cor. 10.24 33.  
But if you will say, though such things were indifferent in themselves at first, yet being once imposed either by Protestant or Popish Churches, they do afterwards become necessary, as well through certain oaths which the people may have taken to be conformable; as also in being commanded in Scripture to obey the Powers: I answer, that a bad oath is better broke then kept; and such an oath must needs be bad, which not only abridges us our Christian Liberty, but hindering us from ever coming to a unity in faith, engages us still further to offend the weaker brethren by our conformity which might have been forborn as no ways necessary, but absolutely in itself indifferent before the taking of such oaths; and since God commands us not to offend our weak brother 1 Cor. 8.7. etc. C. 10.23 etc. and the respective States or Churches (which are but men) command conformity unto their Canons which puts us in a necessity of giving such offence unto our brethren: I refer all good Christians to what the Apostles said in such a case, viz. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye, Act. 4.19.  
And whereas it may be said, that though we were not engaged by oath, yet we ought to obey such Canons or injunctions, in that we are required to be subject to the Powers, Rom. 13.1. etc. 1 Pet. 2.13. etc. I answer, that by subjection in those and all such other sexts, it is only understood unto the Civil Powers; and that the Civil Powers neither had then, nor were intended to have afterwards in succeeding times any command over Christians in matters merely of Religion, for that would not only thwart the Scripture before alleged, Act. 4.19. but render it impossible for such a case to happen, that the Magistrates command might be truly said to be the command of man only distinguished from that of God, for it was the Magistrate, the Rulers of the people, and Elders of Israel, Act. 4.8. that commanded Peter and John to teach no more in the Name of Jesus, v. 18. when they answered, they were rather to obey God then man, v. 19 this was the Christian Liberty so much spoken of in the Gospel, one only breach whereof, to wit circumcision, is able to make Christ Jesus of no effect unto us, as Paul told the Galatians c. 5.2.4. this is that Liberty which we are called to stand fast in, Gal. 5.1. not using it for a cloak of maliciousness, 1 Pet. 2.16. nor a stumbling block unto the weak; and will easily so appear, if we but cast our eyes on the 1 Cor. 8.7. to the end, and c. 10.23. to 30. in both which places Paul does not only set forth unto us in expreme terms, the self same case before propounded concerning things indifferent in themselves, though controverted between Protestants and Puritans; but requires every one to forbear to use their Christian Liberty, and not conform themselves to the customs of the Gentiles, rather than offend the weaker brethren, which Scriptures in regard they are very pregnant, and if well considered, might clearly compose the greatest controversies of Christendom (being most commonly for matters of this nature, in pretence at least) and prevent the shedding whole rivers of blood, being also not very long, it may not be amiss to insert them here: Paul says 1 Cor. 8.7. etc. Some with conscience of the Idol unto this hour call it as a thing offered unto an Idol, and their conscience being weak is defiled. But meat commendeth us not to God: for neither if we eat are we the better, neither if we eat not are we the worse. But take heed lest by any means, this liberty of yours become a stumbling block to them that are weak. For if any man see thee which hast knowledge, sit at meat in the Idols Temple: shall not the conscience of him which is weak be emboldened to eat those things which are offered unto Idols? And through thy knowledge shall the weak brother perish for whom Christ died? But when ye sin against the brethren, and wound their weak conscience, ye sin against Christ: Wherefore if meat make my brother offend, I will eat no flesh while the world standeth, lest I make my brother to offend. And in c. 10 23. to 30. All things are lawful for me, but all things are not expedient: all things are lawful, but all things edify not. Let no man seek his own, but every man another wealth. Whatsoever is sold in the shambles that eat, ask no question for conscience sake. For the earth is the Lords, and the fullness thereof. If any of them that believe not, bid you to a feast, and ye be disposed to go, whatsoever is set before you eat, ask no question for conscience sake. But if any man say unto you this is offered in sacrifice unto Idols, eat not for his sake that shown it, and for conscience sake. The earth is the Lords, and the fullness thereof. Conscience, I say, not thine own, but of the others: for why is my liberty judged of another man's conscience? For if I by the grace of God, be a partaker, why am I evil spoken of, for that for which I give thanks?  
Dear Christians, consider with yourselves, I beseech you in all meekness, and suppose the using of a Surplice, or Cross in Baptism were lawful, but indifferent in themselves, and we neither better nor worse for using them, as Paul says of meat consecrated to Idols, 1 Cor. 8.8. ought not a brother (according to this precedent and precept of Paul's) who pretends to be strong in Christ, abstain, though not for his own conscience sake, c. 10.29. yet lest some which are weak should use the like Cross and Surplice as necessary to God's Worship and Ordinances, c. 8.7.10. and others be offended thereby, as conceiving the use of such Surplice and crossing to be Idolatrous and Antichristian? c. 10.28. I cannot imagine a greater proof and evidence for convincing the consciences of those which still oppose, and therefore do humbly beseech the Father of Lights to touch the hearts, and illuminate the understandings, of all such as are ordained to the knowledge of this truth, hitherto so persecuted and trampled under feet.  
It is granted, that the Scripture in the letter, doth not contain all things which are and may be used for decency and order, because they may be changed and vary according both to time and place; but such course must be taken concerning all circumstances of decency and order, as nothing be imposed on men which may infringe or take away their Christian Liberty, which cannot possibly subsist without a liberty of conscience, that is, whosoever shall conform himself unto any such ceremony or discipline which is established in any Church against his own conscience, though in itself never so warrantable and just, he hath not only parted with his Christian Liberty, but defiles and offers violence unto his own conscience, to be ranked amongst sins of highest nature, next to that against the Holy Ghost.  
There is no Christian but will yield that all things ought to be done decently and in order, 1 Cor. 14.40. but when that which hath been consulted and agreed on in a dogmatic way, may in the opinion of a third person or party be thought comely for a whole City or Country to join in, yet if it offend the tender conscience of any Christian, God will have mercy and not sacrifice, he will rather dispense with the uniformity, though so glorious in the eyes of man, then that the inward peace and quiet of minds, wherein his Saints enjoy and serve him more transcendently, should any ways be disjointed or discomposed; God only may prescribe laws unto the conscience; and men on earth of like passions with ourselves, Act. 14.15. though never so many in number, though never so wise and learned, until the Spirit of truth which cannot lie, shall share unto them of his own infallible Spirit; they have no better right or title of imposing laws, though in such things which they take to be never so much indifferent, then to force a point of Popery of other heresy upon their 〈…〉 for what is it to me if all the world should think this or that's ceremony or thing indifferent, if the observance of it to me seem damnable? until you can make Peccadiglioes, diminutive sins, until you can corrantly pass the Popish distinction of venial and mortal sins; nay until you can make sins to be no sins, it is in vain to think men will trust you with their consciences: If the Scripture and such reasons as they produce, through my infirmity and weakness, cannot satisfy my conscience; has frail mankind the infinite power of God at their disposal, to rectify this misled conscience of mine, as is pretended, in a supernatural way? or taking this away to give me another in exchange thereof? or be accountable for me, excuse and bear me harmless from the dreadful Judge of Heaven and Earth? till then, 'tis a vanity beyond all vanities which the wisdom of Solomon forewarned us of; 'tis folly of all follies the most ridiculous, for a man to put out his own eyes, renounce his own reason, infatuate his own understanding, and proscribe the Holy Ghost himself (for the Spirit of God cannot long bear witness together with our spirits, Rom. 8.16. save according to our own eyes, reason and understanding) that he may be beholding to others to let him see and understand by proxy, who though they were millions are no more infallible than the single sight, reason and understanding of any particular man or woman.  
It may be granted that the Apostles according to that of Paul, 1 Con. 11.34. did settle many things of decency and order in the Churches which are not registered Scriptures, because they might be changed as occasion should require; but we do not find any where that the Apostles themselves engaged Christians unto such decrees of deceneie, or order otherwise then they themselves did voluntarily submit unto them remiving such as were refractory to be punished by their Grand Master to whom they stand or fall, Rom. 14.4. so much less will it follow from hence, that Christian States Churches which have not the same infallible Spirit of the Apostles may establish such ceremonies and canons as they thinks requisitc, requiring an absolute subjection and submission, which was only due due unto the Apostles; this is both beyond their bounds, and contrary to the Christian Liberty of their brethren.  
(3). If we desire to be found Christ's hereafter, we must live like his at present, to him only must we give tribute, no less than our whole souls will serve his own; and therefore in the least tittle we comply with the 〈◊〉 or his Image in any of his imps that would bring us into spiritual tyranny and bondage: it is a sigh we have ease off our Master Christ Jesus, and are no longer his friends, but become outcasts, enthralled to the Egyptian Taskmasters of this world, and reserved to eternal bondage and torments in the world to come.    

CHAP. V Christ's and the Apostles testimonies concerning Gods free Grace, and man's natural incapacity.  
Joh. 6.44. 
No man can come unto me except the Father draw him.  V 65. 
No man can come unto me except it were given unto him of my Father.  Matth. 16.17. 
Flesh and blood hath not revealed this unto thee, but my Father which is in heaven.  Joh. 15.5. 
Without me you can do nothing.  Phil. 2.13. 
It is God that worketh in you both to will and to do of his good pleasure.  2 Cor. 3.5. 
We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God.  1 Cor. 3.6. 
Though Paul plant and Apollo water, 'tis God that gives the increase.  C. 2.5. 
Your faith should not stand in the wisdom of men, but in demonstration of the Spirit.  C. 3.7. 
Neither is he that planteth. or he that watereth any thing, but God that giveth the increase.  C. 2.7,8,9,10. 
We speak the wisdom of God in a mystery, even the hidden wisdom, which none of the Princes of this world knew, neither have entered into the heart of man, the things which God hath prepared for them that love him, but God hath revealed them unto us by his Spirit.  Eph 2.2.4.5. 
In times past ye walked according to the Prince of the power of the air, but God hath quickened us together with Christ: by grace you are saved.  Joh. 6.63. 
It is the Spirit that quickeneth, the flesh profiteth nothing.  1 Cor. 12.3. 
No man can say that Jesus is the Lord, but by the Holy Ghost.  Matth. 7.18. 
A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  1 Cor. 2.14. 
The natural man receiveth not the things of the Spirit of God for they are foolishness unto him, neither can be know them, because they are spiritually discerned.  Rom. 8.7.8. 
The carnast mind is enmity against God, for it is not subject to the Law of God, neither indeed can be: so than they that are in the flesh cannot please God.  Joh. 3.27. 
A man can receive nothing except it be given him from heaven.  C. 14.17. 
The world cannot receive the Spirit of truth, because it seethe him not, neither knoweth him.   

Observations upon CHAP. V.  
'tIs said in Paul's Epistle to the Romans, that we know not what to pray for as we ought, Rom. 3.26. how much less do we know how to believe as we ought? and yet lest of all are we able to believe as we would. Oh! but some will say, if you know not what, or how to believe, you must learn, you shall be taught; and so desirous are they to make a proselyte of you, that they will furnish you with a Cate chief, which tells you all they say is according to the word of God; that 'tis God's absolute will and pleasure you should believe it, and that you must necessarily believe it upon peril of damnation: yea, answers a weak Christian that is wearied with their importunity, tired out of their vexations, and made fearful of longer imprisonment or death, you say well: but how shall I prevail with myself to believe what you say? Thus reply these instructers like Jobs miserable comforters, Job 2.9 c. 16.2. yield obedience to what is taught you, meditate on it often, desire to believe it, practice and live according to it, and God in time will bring you to believe it: But is this the way? Then poor Popery! why art thou spoken evil of? like Paul who though he preached Circumcision, was persecuted as if he had taught the Jews to walk after other customs than those which Moses learned them, Act. 21.21. Gal. 5.11. poor Popery! surely this is thy beloved doctrine, and very injurious are they who will not acknowledge the pedigree thereof from thee from Antichrist: But how truly Canonical it is both thou thyself, and all the world may know by this short history. A merry companion (as the world calls him) or smel-feast, next to his fresh supply of news, had furnished himself with certain strange but ingenious conceited satirical, and for the most part scurrilous profane jests and stories, in such abundance and variety, that upon all occasion of common discourse, which generally is idle and vain, he was still able to insert some one or other, with such dexterity and applause that thereby he did ingratiate himself into all company, and got many a good morsel gratis: Now although these stories were merely of his own invention, and nothing below the degree of supernatural could prove them possible: yet having related them so often, and being many times of course constrained to assert the truth of them with change of oaths, by degree forgetting they were the fancies of his own fond head-piece, became at last to take them so far for verities, as if he himself had seen them acted, or had relation from such as were eye-witnesses: Thus if you will take up upon trust the tenets of Poperty or any erroneous doctrine (though at first with much reluctancy) complying and conforming there unto without a preceding examination, whether they be of God or no, 1 Joh. 4.1. 'tis just with him, through the delusions of Satan, and your own corruptions, to give you up that you may believe a lie, as Paul told the Thessalonians, 2 Thess 2.11. But these are none of those teachers which Christ gave for building up his mystical body, Eph. 4 11.12. They tell us 'tis the Spirit that teacheth us to pray, which in our hearts cryeth Abba Father, Gal. 4.6. and together with our spirits maketh intercession for us, Rom. 8.26. They tell us that of ourselves we are not able so much as to have a good thought, such sufficiency is of God, 2 Cor. 2.5. Faith is the gift of God, thereby we are saved through grace, Rom. 9.16. so that such as teach men to take up a Religion without trying of it, that men if they themselves will, may believe this or that opinion which is taught them of their superiors, or prescribed by the State, censuring all such for reprobates or obstinate that say they cannot; this is no other than the absolute groundwork and corner stone, whereon the Papists solely build, and without which they could not possibly have so long upheld their self-loved doctrine of merit and supererogation. But since man by nature is a child of wrath inclined to fulfil the desires of the flesh, Eph. 2.3. and merely of his own strength incapable of discerning the things of the Spirit; have we not just cause and grounds from reason, besides these clear Scriptures to think, that prayers unto the Father of lights, and Christianlike instructions of such as are Spiritual would prove more powerful to reclaim a sinner out of his natural estate, or reduce heretics unto the truth, than the bloody hands of cruel executioners? the spirits of the Prophets are subject to the Prophets, 1 Cor. 14.2. and as nothing but a diamond will cut a diamond; so nothing but that which is spiritual can prevail upon the spirit: we see that Paul tells the Corinthians their faith must not be governed nor stand in the wisdom of men 1 Cor. 2.5. much less in their dominion and power which may be void of wisdom.    

CHAP. VI Christ's and the Apostles testimony concerning the certainty of the Elects salvation.  
Joh. 6.37. 
All that the Father giveth me shall come unto me, and him that cometh unto me, I will in no wise cast out.  C. 17.12. 
Those that thou gavest me I have kept, and none of them is lost save the son of perdition, that the Scripture might be fulfilled.  Matth. 18.14. 
It is the will of your Father which is in heaven, that not one of these little ones should perish.  Matth. 24.24. 
If it were possible they should deceive the very elect.  Joh. 3.16. 
Whosoever believeth in Christ Jesus shall not perish, but have everlasting life.  2. Cor. 4,8.9. 
We are troubled on every side, yet not distressed; we are perplexed, yet not in despair; persocuted, but not forsaken; cast down, but not destroyed.  Act. 5.39. 
If this work be of God, you cannot over throw it.  C. 11.17. 
Forasmuch as God gave them the like gifts as he did unto us, who believed on the Lord Jesus Christ, what was I that I could withstand God?  C. 23.9. 
If a Spirit or an Angel hath spoken unto Paul, let us not fight against God.  2. Cor. 13.8. 
We cannot do any thing against the truth, but for the truth.  2. Tim. 2.19. 
The foundation of God standeth sure, having this scale, the Lord knoweth who are his.  Rev. 7.17. 
The Lamb shall lead them unto the living fountains of waters, and shall wipe away all tears from their eyes.  Joh. 10.28. 
I give unto my sheep eternal life, and they shall not perish, neither shall any man pluck them out of my hand.  1. Joh. 2.19. 
They went out from us, but they were not of us, for if they had 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 of us.   

Observations upon CHAP. VI  
IF Gods Elect could totally and finally fall from grace, and possibly milcarry eternally, than were it like wise possible that none at all might have been saved, and consequently that Christ's intention of man's salvation might have been quite frustrated, and his death in vain▪ but since neither of these are true, why are we so fond jealous and preposteriously careful, lest the people of God should be misled and carried away with every wind of doctrine? That rather than not suppress each opinion which is but supposed erroneous; we will run the hazard of silencing the most saving truths, of putting to deaths God's dearest Saints, and resisting his blessed Spirit, reducing ourselves into such a posture and condition, that if we be in ignorance, we must necessarily continue so ● and if we be in error, we must be incapable of ever coming out of it.  
I confess, it is as true on the other side, that such whose names are not from eternity recorded in the book of life, what ever means be used, shall notwithstanding live and die unregenerate: and if it be therefore objected, that we may be the less pensive about using of the means; I answer, That God hath fully declared his will and pleasure to save his people, only in the use of means, and to reject such only as do neglect them: secondly, we find it said in the Parable how that servant which knows his master's will, and doth it not, shall be beaten with many stripes; and be that knoweth not his will, and doth aught worthy of stripes, shall yet have fewer stripes, because he knew not his masters will: much being required from him that received much, Luke 12.47.48.  
Since than God will have the means used, and that by every one, according to his own light and knowledge, that he may be fully persuaded in his own conscience, Rom. 14.5. since we have not been of God's cabinet counsel, c. 11.34. and no man knoweth the things of a man, save the spirit which is within him, 1. Cor. 2 11. Since we cannot be competent Judges of another's conscience, nor privy to his gifts, further than he himself acquaints us: and lastly, though sects and heresies should multiply never so much, since, if that one saving truth can but get liberty to show itself, it will at last infallibly vanquish that many headed monster of errors without so much as hazarding the weakest Christian in God's act of foresight and providence from eternity; we cannot abridge other men the freedom of their own conscience, without a most palpable infringing of God's greatest commandments, without crossing the whole course of the Gospel, without a notorious character of greatest folly, without the highest injury to Christianity, and through the consequence of our unsound principles become accessary to the final loss of all those souls that perish for want of truly saving knowledge.    

CHAP. VII. Christ's own testimony that His Kingdom was not of this world, neither did he exercise Civil jurisdiction.  
Joh. 6.15. 
When Jesus perceived that they would come and take him by force to make him a King, he departed into the mountain himself alone.  Luke 22.49,50,51. 
When they which were about Jesus saw what would follow, they said unto him, Lord, shall we smite with the sword? and one of them smote the servant of the High Priest, and cut off his care; and Jesus answered and said, suffer ye thus far.  Matth. 26.52. 
Put up again thy swordinto his place, for all they that take the sword shall perish by the sword.  Joh. 18.36. 
My Kingdom is not of this world, if my Kingdom were of this world, then would my servant fight that I might not be delivered up to the Jews.  Luke 12.13,14. 
One of the company said unto him, Master, speak unto my brother, that he divide the inheritance with me, and Jesus said, man, who made me a Judge or divider over you?  Luke 22.29.30. 
I appoint unto you a Kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my Kingdom, and sit on thrones judging the twelve tribes of Israel.  C. 23.42. 
The good thief said unto our Saviour, Lord remember me when thou comest into thy Kingdom. Christ was not as then in His Kingdom.  V 50.51. 
Joseph of Arimathea, a good and just man, waited for the Kingdom of God.  C. 24.26. 
Ought not Christ to have suffered these things, and so have entered into his glory?   

Observations upon CHAP. VII.  
I Would feign know who in the Primitive times were these superintendents as Bishops, or superior Courts and Churches, as combined Presbyteries, Synods or Counsels, that had or exercised coercive power: 'tis said in Act. 1.15. That in those days Peter stood up in the midst of the disciples, and like enough might be a Chairman or Prolocutor to the rest, when any business was to be agitated, to prevent confusion if many should speak together, or any one out of order; yet we see Paul who was but one, withstood him to the face, upon occasion, Gal. 2.11. which would have been irregular punishable if Peter had had a superior coercive power over all the Apostles: in like manner, Paul was said so be a chosen vessel to bear the name of Christ Jesus before the Gentiles, Act. 9.15. c. 13.47. and he says I magnify my office in as much as I am the Apostle of the Gentiles, Rom. 9.13. yet we know that other of the Apostles had their sickles in God's harvest for ●…inging in the Gentiles; Paul was neither the only chosen vessel for this purpose, neither did he use jurisdiction or superiority over other Disciples and brethren that laboured with him in that ministry, otherwise than what they themselves did voluntarily submit unto: John was a fellow labourer as 〈◊〉 in his Revelation to the Churches of Asia, c. 1.4. and his first Epistle which is entitled General; so was Judas by his to all that were sanctified by God the Father, v. 1. and Peter in his first Epistle to all the scattered strangers of sundry Nations, c. 1.1. whom as was said before, Paul withstood in that he compelled the Gentiles of Antioch to live after the custom of the Jews, Gal. 2.11. and Paul though he had a particular charge and call to go unto the Gentiles, yet we find he added the catalogue of his many sufferings for the last, though not the least, because it came upon him daily, the care of all the Churches, 2 Cor. 11.28. and in that place of the Acts 9.15. we may see Paul was not sent as a chosen vessel unto the Gentiles only, but he was also to bear the Name of Christ before Kings, and the children of Israel; so that if well examined, it may appear the Apostles were equally bound to teach the Gospel unto all Nations all alike; and the power given to them all in general, was equal to every one of them in particular, though some of them, as their faith was more eminent might perhaps do more miracles than others, and were likely received with more reverence and obedience, as well amongst the Apostles, as all other Believers: but since they could not all of them be present in every place, the Holy Spirit directed them to agrae in di●…er●…ng of themselves into distant Cities and Provinces, as might be best and most condueing for the work which they were sent about; and when Paul would not take Mark with him again, because he had before left them at Pamphilia, not going with them to the work; and though the contention was so sharp, that Paul and Barnabas did for that cause part asunder, Act. 15. from 37. to 40. yet we see no authoritative power made use of, which doubtless would have been most necessary, according to the principles thereof, for the reputation of it, and advancement of the cause, if God had ever ordained and sanctified it to such a purpose: But on the other side, though Paul found that Omfirous might be helpful to him in his bonds for the furtherance of the Gospel, yet Paul would not retain him without the consent of his master Philemon; but if the Church had had a superior jurisdiction over men, all our Civil relations and respects must have been subordinate, and Paul in this occasion for the credit thereof, and advantage of the Ministry, aught to have withheld Onesimus from his master, whether he had been willing thereunto or no, which would contradict Paul's doctrine to the Corinthians, 1 Cor. 7.21.  
Since the Lord saith he will destroy the mystery of iniquity with the Spirit of his mouth, which is his word, 2 Thes. 2.7,8. how dare we trust in and employ the arm of flesh, fining, imprisonment, and banishing with the whole regiment of the Civil sword, which in this respect are all opposite to the Word which is the Sword of the Spirit, plainly expressed in this Scripture by the Spirit of God's mouth? Jesus saith I am the way, the truth, and the life, Joh. 14.6. if we then frame unto ourselves other unsound and unwarrantable truths of our own inventions, making Christ when he was on earth a King of this world: (which smacks of Judaisme, save that the Jews forbear to acknowledge him their Messiah, because he had not the power of an earthly King to deliver them from the Romans, but such Christians make his Kingdom to have been of this world, and affirm he wanted the power thereof, which of the two may be found the greater reproach unto our Blessed Saviour) Again, if Christ be the way, and we must walk in that way, Esa. 30.21. and he himself saith, He is a Prince and Saviour to give repentance and forgiveness of sins unto Israel, Act 5.31. and I came not to judge the world but to save it, Joh. 12.47. where he tells us not only negatively what he came for, not to judge the world; but also affirmatively, to save the world, that we might be sure to understand him right: judging and saving are set here in opposition, and until we can make them both one, and that taking away men's lives be saving of men's lives, for which our Saviour professes to have come into the world in the place afore quoted, as also in Luke 9.56. such can never approve themselves to be Christ's Disciples, who take unto themselves a power which Christ never did, destroying men's bodies (and souls too, as much as in them lies) in stead of saving them, because they will not against their own consciences embrace the truth of the Gospel, as they say that impose it on them, though in other men's judgements as wise and pious as themselves, the truths they so much stand on, may be accounted enmity both to truth and godliness: If then we neither know, nor have Christ as he is the truth; nor walk in him as he is the way: how can we ever imagine to attain him as he is the life, for which end we were not only created, but make profession, and would be thought to have employed the utmost of our endeavours to arrive thereat?  
The powers of the Civil State and Church may not be confounded; but each of them must have the absolute sovereignty within its own precincts and jurisdiction: The Civil Magistrate, as such, may not proceed against a member of the Church for any matter which merely concerns the Church's peace; neither may the Church (save only with Church and Spiritual weapons) interpose against any member of the State in things which only touch the Civil peace: And though there be no breach committed by any one against the Civil peace, but what may give offence, or tends remotely towards a disquieting of that Church's peace, whereof he is a member, yet there may be many breaches against the Church's peace, without any the least disturbance unto the Civil peace: In this respect the Civil State has so much the less cause to be jealous of any attempting to discompose it and aught to be so much the more backward in taking of offence at any thing but what doth primarily assault its Civil peace: But if either State or Church shall take upon them to usurp the weapons, or intermeddle in matters which concern the other; it will not only disturb the peace of both, but bring them infallibly by degrees to take up arms upon pretence of defending their respective bounds and jurisdiction: and that which is of greatest consequence, even the most eminent destruction both of Church and State, is, that if the Civil Magistrate may at any time proceed against Church offenders (whom the Church will not resolve to censure, or having censured does not prevail) inflicting Civil punishments of imprisoning, fining and putting them to death without the Church's comment, then will the whole Church both officers and generality one after another be subject to the Civil sword in matters merely of Religion for conscience, and for such only as concern the Church estate: or if the Civil State proceed to punishing such offenders out of duty which it should seem to owe unto the Church, or by order from the Church; then will it necessarily follow, that the Church has a supremacy over the Civil State, and may when she sees good, require the Civil sword to be employed even against the whole Civil State, both Magistrates and Generality, causing all of them, one after another, to be banished or put to death, until they, or such of them as the Church shall please, be executed and destroyed.  
The Principles of persecution are of equal latitude with all Church censures which must have no respect of persons: If the King himself be a member of the Church (as subject to the Church as I may say with reverence) he must be subject to the censures of it, and consequently be liable to be persecuted in such a State and Church as hold for persecuting, though only of erroneous or obstinate offenders; for whom they judge such, whether they be so or no, they must be persecuted for such; and let them understand it as they please, there is no middle betwixt these two: In such States where civil punishments are inflicted on men for matters merely of Religion, for cause of conscience; either the whole Religion must be resolved into the Civil Magistrates determination, and the whole Church by consequence be subject to it, & in case of dissenting be liable to be cut off at the pleasure of the Civil Magistrate; or else the Civil Magistrate, whether King, Aristocracy, or other government, in whom the Sovereignty is contracted, must be liable to be persecuted even unto death, whensoever the Church shall think fitting or give order, and that for matters which concern the conscience only.  
The Italians have a Proverb, Chi ui fa più charezze che non suole, ò ui ha' ingannato ui wole: He that courts thee more than ordinarily, either has deceived thee already, or intends to do it afterwards: and much according this Machia vilian saying, we may observe that all Roman Catholic States and Princes who so much idolise the Pope, do it only out of sinister and by-respects, with a design to make the greater use of him in their own occasions: amongst the rest, we may pitch upon the King of Spain, who desires to be accounted, and at least professes himself to be the most dutiful son of all: This Catholic King in matters of difference betwixt the Pope and other Princes, has continually interposed, and been still able to oversway them to the Pope's favour and advantage; but such as have knowledge of their respective interests, and been acquainted with the managing thereof, cannot be ignorant, that the Kings of Spain not only when ever their ends were different, but at all other times have generally made such benefit of that Supremacy which they seem to ascribe unto the Pope; that the Popes have been heretofore constrained for the most part to be at their devotions, until they met with the spirit of this present urban, whom all their stratagems could neither win nor vanquish: Let us but consider that one self-interest of the Spaniards concerning the Kingdom of Naples (the most rich and delicious Country of all Europe) whereunto the Popedom lays claim, pretending the King of Spain usurps possession of it; for which cause his Catholic Majesty is yearly excommunicated, and upon presenting of a mule with about 20 pounds in gold by his Ambassador in the nature of a tenant-like acknowledgement, is at same instant restored again.  
Neither are the Pope's void of their interests in such compliance, who having so large a portion of Civil and Spiritual jurisdiction colleague themselves with other Potentates, the better to enthral their subjects, and by encroaching to devour up petty neighbouring States and Princes, as Ahab did Naboth's vineyard, 1 King. 21. according as they lie most commodiously situate for the purpose.  
But what think we of some Protestant States and Churches? do not they the very same? did not our English Bishops at beginning of the Reformation give Henry the eight the Pope's title formerly, of supreme Head and Governor of the Church, that they themselves might share (at least) in the power and wealth thereof? and have we not heard it often affirmed, No Bishop, No King; when the contrary thereof is the very truth itself? that is a King, and a persecuting Bishop, a Bishop (or any Clergy disciples) that passes the pale of spiritual censure and jurisdiction are incompatible, one State is too narrow for them; they must contract till one hath got the victory of the other: And for Presbyteries which pretend to ascribe so much unto the Civil Magistrate, making him Lord Keeper of both Tables; is it not that they may engage him to employ this power they give him, when they require it? and may it not be suspected, or prove an employing of the Civil Magistrate in punishing their delinquents, the better to keep the people's odium, and disrelishing from off themselves? obliging the whole State to persecute one another at their request? this is very much suspected as clearly evident to those that seriously consider the nature of this controversy; wherein I beseech God to instruct all such as may any ways conduce to the better managing and illustrating thereof hereafter unto his further glory.    

CHAP. VIII. Christ's Commands against the Apostles lordliness and dominion, with their submission thereunto and practise.  
JOh. 13.12.13,14.15,17. 
After Jesus had washed his feet and had taken his garments, and was set down again, he said unto them, know ye not what I have done unto you? ye call me Master, and Lord, and ye say well, for so I am: If I then your Lord and Master have washed your feet, ye ought also to wash one another's feet: for I have given you an example, that ye should do as I have done, unto you: If ye know these things, happy are ye, if ye do them.  Matth. 20.25,26. 
The Princes of the Gentiles exercise dominion over them and they that are great exercise authority over them, but it shall not be so among you.  C. 23.11. 
He that is greatest amongst you, shall be your servant.  2 Cor. 1.24. 
We have not dominion over your faith, but are helpers of your joy.  C. 10.4. 
The weapons of our warfare are not carnal; though we walk in the flesh, we do not war after the flesh.  V 8. 
Our authority the Lord hath given us for edification, and not for destruction.  C. 13.10. 
I writ these things being absent, le●t being present I should use sharpness according to the power which the Lord hath given me to edification and not destruction.  1. Pet. 5.2,3. 
Take the oversight of God's flock, not as being Lords over God's heritage, but as ensamples to the flock.  1 Cor. 3.9. 
We are labourers together with God, y● are God's husbandry, ye are God's building.  2 Cor. 5.20. 
We are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be you reconciled to God.  C. 10.1.3. 
I Paul myself beseech you by the meekness and gentleness of Christ.  ●al. 6.1. 
If a man be over taken in a fault, you which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted.   

Observations upon CHAP. VIII.  
SInce the Apostle Paul thinks it no disparagement to bring in the Great God, even Christ Jesus himself, beseeching his people, 2 Cor. 5.20. surely such as are his true Disciples should not be weary of their Master's example, or arrogate to themselves what Christ never practised.  
If Peter tells us, that in Paul's Epistles there are some things hard to be understood, 2 Pet. 3.16. and if Paul ravished with admiration cries out so pathetically, Oh the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding ou● ● Rom. 11 33. who are we that we should pretend beyond these eye-witnesses unto our Blessed Saviour? or expect that ourself acknowledged weaknesses and coming short, should be obtruded as oracles upon the consciences of others? were it through bad translation only, or what other respect soever, that the Scriptures prove obscure, and yield occasion of so different interpretations, as that man cannot possibly even at best, work out his salvation without fear and trembling, Phil. 2.12. may we not be certain that in regard of such obscurity, God will the rather bear with so many different and erroneous opinions which destroy not the foundation Christ Jesus? Nay what if we should conceive, that God out of an especial providence should have permitted the Scriptures to be conveyed unto us in a capacity of being thus controver●ed in many places, to make us more diligent and inquisitive in the search of truth, that we might not be over confident and presumptuous of our own opinions, but have greater cause and trial of exercising our love and charity in bearing with our brethren that differ from us? and in this respect above all others we ought to make appear, that we love our neighbour as ourselves, on which hangs our state of the whole Law and Prophets, Mat. 7.12. doing unto them as we would be done to, Luke 6.31. Nay the whole Law is fulfilled in this one word, To love thy neighbour as thyself, Gal. 5.14. not abridging others the liberty of conscience, or using the eyes of their own reason and understanding, since we would not be contented that any body should take from us the use of ours.  
I know there are very many men even of the Episcopal party, who approve exceedingly of selfe-deniall and meek spirits in all Christians, especially in Ministers of the Gospel, conceiving they ought not to seek or embrace any Church preferment out of carnal expectation to be called Rabbi, have the uppermost places in all assemblies, and rule over their brethren; but merely deem such superiority to be necessary, as if withcut it, there could be no government, but all must necessarily run headlong to Independency, which they account very Anarchy and confusion itself, disposing God's Church of its own accord to fall a pieces into infinite heresies and schisms: for satisfaction therefore of such in this particular, I shall need only entreat them to consider, whether a superiority of power with a coercive execution of it in the Church, for matters merely of Religion, do not render Christians liable to be compelled into heresies, and by this means every particular congregation, becomes not only subject unto such heresies as shall arise within itself, but unto all such as any other Church or Congregation which has attained a sharper sword than their own? and though the warrantableness which the Independent Government of particular Congregation has from evidence of Scripture, were set apart; let any godly and understanding Christian judge, which of the two hazards and inconveniences be the greatest, and whether the Papacy hath more advanced the propagation of the Gospel by persecuting all true Professors with their compulsive weapons, and Inquisition torments, or the States of the united Provinces by tolerating of them? Can it possibly be imagined that whole Nations, all the Inhabitants of Italy and Spain (amongst which are many as wise, learned, conscientious and zealous too (I am sorry to say so much, but the truth compels me) as most Reformed Protestants) should all live and die in Popery, were it not for that execrable tyranny and dominion which by force of the Civil sword they practise upon the consciences of men.  
We know what Peter said to Simon Magus, because he thought the Holy Ghost could be purchased with money, Act. 8.20. and may we not justly think their sin to be greater who conceive that faith may be beat into men with blows? surely if Simon had been of this belief, he would have chose to save his money, and rather have beaten the Apostles to death, unless they had given him the Holy Ghost.  
The Presbyterians seem to pretend no other than spiritual jurisdiction and the utmost bounds thereof to be excommunication, disclaiming all coercive power which they leave unto the Civil Magistrate; a goodly office indeed as some would have it, to be executioners of such as the Presbytery shall point at as designed for the correction or slaughter-house: But do the Papists persecute or put God's Saints to death in any other manner? surely they are altogether as choice and dainty, not to foul their own singers therewith, and as politic in deluding ignorant people lest they should seem to be men of blood; but will this excuse them, think we, in the dreadful day of judgement? or shall that servant be ever a whit the more approved, because he promised to keep his master's hests, and did not? Nay, did not the Jews say, It is not lawful for us to put any man to death, Joh. 18.31. but yet because they sought to take hold of our Saviour's words, and so deliver him to the power and authority of the Governor, Luke 20.20. the Blessed Spirit by Steven tells them that they were betrayers and murderers of Christ, and Peter says, they had crucified and slain him, Act. 2.23 c. 7.52. Dear Brethren of the Presbytery! bethink yourselves a little, I beseech you in the love of God, nay, judge yourselves that you be not judged, 1 Cor. 11.31. can your proceed according to the orders and government which you acknowledge, justify you for that which you condemn in Papists? or will they make you less accessary to the perplexing, fining, imprisoning, banishing and murdering Christians, than the Papist who manage their Inquisition in the self same manner? then the very Jew's who confessed they had no Law for it, they might not put any man to death, but proceeded and dealt with the Civil Magistrate just as you do, in crucifying of our Saviour and his Saints? Act. 25.24. Pilate you know washed his hands, Mat. 27.24. and said he found no fault in Jesus, Luke 23.4. bidding the Jews judge him according to their Law, Joh. 18.31. yet they, though the chief Priests and Pharisces would willingly have killed him, but that they feared the people, Luke 22.2. do now in policy refuse this hateful office, and deliver him up to the power and authority of the governor, Luke 20.20. But you'll say perhaps, you do not deliver men up unto the Powers, the Civil Magistrate, to be corporally punished and put to death: to which I answer, That, such a Civil Magistrate must either do such justice according to the judgement of the Presbytery, and so be your executioners only; or else be able to judge of good doctrine and heresy better than the Presbytery; and have power when they see cause, to judge and do execution in point of heresy, or the like, upon the Presbyters themselves, which yet claim to be the only competent judge thereof; or last of all, if the Civil Magistrate cannot better judge of heresies than the Presbytery, then are they no fit judges thereof, being expedient that such only should be judges thereof, that are best qualified for such a charge: But may it not be feared, the Civil Magistrate is so observant to comply with the Presbytery in this respect, that every little notice or advertisement may possibly prove too powerful a temptation to them, to punish and put men to death sometimes against their consciences, when their judgements do not concur therein, but only in observance to the Presbytery, as Pilate did in passing sentence against our Saviour, because he would be thought a friend to Caesar, and gratify the Jews, Joh. 19.12.13.16. and unless our Brethren of the Presbytery have the Spirit of infallibility, how can they be more certain than the Papists or Jews in crucifying again our Saviour in his Saints? But lest such as offend against the Civil Magistrate should hence assume encouragement, let them take notice that we have not only express warrant for punishing and putting Civil offenders to death, but are directed by God Himself how we should proceed therein: The Law says, at the mouth of two or three witnesses shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death, Deut. 17.6. yet this was matter of fact, and though the witnesses should prove false, yet were the Magistrates clear in the sight of God, because it is his own Ordinance: But if a man should say he is of this or that heretical opinion, where find we that two witnesses shall condemn him? or that the Magistrate can be clear for passing sentence if the witnesses were corrupt? or if a man acknowledge that he were of such an opinion, and conceived he were bound to be so upon peril of his damnation, & talk to others thereof with their consent out of the abundance of his own heart, Mat. 12.34. where find we commission for tormenting of his body for his conscience sake, or because he discoursed with his neighbour with such harmless words and matter as his own heart was able to furnish him withal, as not having power of other men's? Oh! let us be wary of claiming such coercive power, which doth not only tempt, but necessarily engage us to the offending of Christ's little ones; otherwise, as our Saviour threatened the Jews therewith, we must inevitably become accessary and guilty, not only of all the blood shed from righteous Abel to Zacharias the son of Barachias, but of all the Saints, which have been or shall be martyred from the beginning of the world unto the end, because it was and will be still shed by no other principles then what we ourselves approve of and practice, Matth. 23.34.35. Luke 11.48.  
John in his Revelation directs himself unto the 7 Churches of Asia, Rev. 1.4. and though he takes occasion to find fault, rebuke and threaten them with severest judgements, yet he lays not the blame upon any Metropolitan or other Churches which might have had superiority over them, but taxes every one in particular, which would have been a great error, unless the whole blame had lain upon themselves; or that they had not the sole power under Christ, of redressing such errors as are there mentioned; and yet if such subordination of Churches had been necessary; nay, if it had been but expedient, or any ways conducing to the edifying of those Saints in particular, or building up the whole mystical body of Christ in general; doubtless so many eminent Churches, 〈◊〉 number distinguished by names, some of which were not distant above 12 miles, and all so near situated to one another, as the two farthermost were not above ●20 miles a sunder, besides famous Antioch where the Disciples were first called Christians, Act. 11.26. with several other Churches which might likely be within that compass of ground: all which would in such case no doubt have drawn themselves into such a subordinate state and government, as might in some manner have countenanced a Natural Dioc●san, or other subordinate Church government and jurisdiction; which not being done▪ or in any resemblance insin●nuated by John the ●…loved-Apostle; our Saviour's bosom friend, Joh. 13.23. to whom ●e sent the Revelation by an extraordinary messenger, an Angel; it is a most convincing argument, that neither Christ, nor his Apostles did then approve thereof, much less intent it to be put in practice afterwards.    

CHAP. IX. Christ foretelling his Disciples that they should be persecuted, his preparing of them, with their obedience thereunto.  
LUke 2.34. 
This child Jesus is set forth for the fall and rising again of many in Israel, and for a sign that shall be spoken against.  C. 20.20. 
The chief Priests and Scribes watched Jesus, and sent forth spies which should feign themselves just men that they might take hold of his words, and so deliver him to the power and authority of the governor.  Mark 14.1. 
The chief Priests and Scribes fought how they might take Jesus by craft, and put him to death.  Luke 19.47. 
The chief Priests and Pharisees, and chief of the people sought to destroy him.  Matth. 12.24. 
This fellow Jesus doth not cast out devils, but by Beelzebu● the Prince of the devils.  C. 27.63. 
We remember what that deceiver Jesus said whilst he was yet alive.  Matth. 10.17.18,19. 
Beware of men, they will deliver you up to the Counsels, and they will scourge you in their Synagogues, and ye shall be brought before governor's and King's for my sake: but take no thought, it shall be given you in the same hour what ye shall speak.  V 24.25. 
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 of his household?  Joh. 15.20. 
If they have persecuted me, they will also persecute you.  Matth. 10.16. 
I send you as sheep in the midst of wolves.  Mark 13 13. 
You shall be hated of all men for my name's sake.  Rev. 2.10. 
The devil shall cast some of you into prison that you may be tried, and you shall receive tribulation.  Joh. 16.2. 
The time cometh that whosoever killeth you, shall think that he doth God good service.  Luke 9.23. 
If any man will follow me, let him take up his cross and follow me.  Act. 5.41. 
And they departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for the name of Jesus.  Col. 1.24. 
I rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake which is the Church.  2 Tim. 2.9. 
I suffer trouble as an evil doer.  Rom. 12.14. 
Bless those that curse you, do good to those that hate you, pray for them which spitefully use you and persecute you.  1 Cor. 4.12,13. 
Being reviled we bless, being persecuted we suffer, being defamed we entreat.  2 Cor. 11.23,24,25. 
In labours more abundant, stripes above measure, in prisons more frequent; of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, etc.  Matth. 10.21,22. 
The brother shall deliver up the brother, and the father the child; and the children shall rise up against their parents, and cause them to be put to death: but he that endureth to the end shall be saved.  Matth. 5.11,12. 
Blessed are you when men shall revile you, and persecute you, and say all manner of evil against you falsely for mysake.  James 5.11. 
Ye have heard of the patience of Job, count them happy that endure.  Rev. 14.12. 
Here is the patience of the Saints, here are they which keep the commandments of God, and the faith of Jesus.   

Observations upon CHAP. IX.  
DAvid who had experience both of prosperity and affliction, tells us, he is blessed whom the Lord chasteneth, Ps. 94.12. and Solomon the wisest of all men makes it a chief lovetoken of a tender parent to chastise his child betimes, Prov. 13.24. This the blessed Spirit from whom Solomon received his wisdom, confirms, saying, Despise not thou the chastening of the Lord, nor faint when thou art rebuked of him, for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God dealeth with you as with sons, for what son is he whom the Father chasteneth not? but if ye be without chastisement whereof all are partakers, then are ye bastards and not sons. Furthermore, we have had fathers of the flesh which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of Spirits and live? for they verily for a few day's chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yields the peaceable fruit of righteousness, unto them which are exercised thereby, Heb. 12. from v. 5. to 11. In which respect, since chastisements of all sorts are so necessary to God's people for keeping them watchful lest they fall into temptation; and yet in that they seem wearisome and grievous to man by nature, especially persecution for conscience sake, which many times endangereth either liberty or life: Our Saviour, lest his Disciples should be taken unawares, unprepared to improve and make advantage thereof, tells them before hand that they must expect to be persecuted as he himself was; and would it not be a character of a proud presumptuous servant, to be over solicitous of faring better than his master? but so gracious is our Saviour that he comforts us to undergo persecution willingly and cheerfully, by his promise to be with us, and assist us, Matth. 28.20. If Christ then who suffered death for us, tells us we must be persecuted for him, and that if we suffer with him, we shall likewise be glorified together with him, Rom. 8.17. If we must render good for evil, 1 Pet. 3.9. and not be ashamed to suffer as Christians for well doing, c. 4.16. but even bless those that persecute us, what colour can we have to go to Law, and spend more money in charges then the difference amounts to? to quarrel and engage ourselves in shedding blood, and endangering of our lives for a fancy of repute or money matter? Nay, what heavenly ravished and blessed Spirit will tell me what these Scriptures mean? 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 of thee, and from him that would borrow turn not away, Matth. 5.39,40,41,42. Consider seriously, dear Christians, whether there be not more in this then we use to practise; nay, more than our corruptions will suffer us to acknowledge? are we wronged in person, estate, good name, or for Christ's sake, which is our conscience? 'tis no more than whereof our Saviour and his Saints have drunk, both the first fruits and veriest dregs: we must not swerve from their example by resisting or retur●…g evil for evil 1 Thes. 5.15. but bless and pray for those that persecute us, Rom. 12.14. a ha●d lesson it is no doubt; and will be long a learning; nay, 〈◊〉 part I must freely acknowledge, I apprehend no more of it, than Paul 〈◊〉 of the Law, Rom 7. to see mine own sinfulness in the breach thereof, me●…ing with few to teach me better in this particular; ●…d therefore with the Publican in the Gospel, do humbly beseech God to be merciful unto me a sinner, Luke 18.13. The unbelieving Gentiles did use to reproach the Primitive Christians, that their Religion was towardly and slavis●▪ subjecting them to be injured by all others, because they might not ●im●i repellere; yet they, good Christians, gloried therein so much more, because it brought them to a nearer resemblance with their Saviour, who though he might have had legions of Angels to rescue him from the persecuting Jews, Mat 26,53. chose rather to suffer death igno●…iously, but innocently; and what was the fruit thereof? no less than the salvation of all the Elect, whereunto they could not have attained, unless our Saviour had been crucified unjustly; 'twas his being a Lamb without spot or blemish, 1 Pet. 1.19. his doing good which caused those enemies of truth to seek his death: in like manner must our sufferings be for righteousness sake; if we suffer as evil doers, where is our reward? but i● we submit ourselves, and will with Paul expect to fill up that which is behind of the afflictions of Christ in our flesh, for his body's sake which is the Church, Col. 1.24. then must we show our patience and valour in suffering, not in persecuting or resisting: Had Christ suffered for his own sins he could not have been our propitiation, 1 Joh. 2.1,2. how much less, think we, can we glorify our Saviour in suffering for our own offences? Let Christians therefore bless whilst others curse; let them rather receive than offer injuries; let them in stead of persecuting, rejoice as the Apostles did, in being persecuted, Acts 5,41. and know that they only which so doing endure unto the end, are happy, Mat. 24,13. Let them meditate on this, that though Paul was accused of Heresy, Act. 24.14. of Sedition, v. 5.6. of Idolatry, c. 17.18. and that he persuaded men to worship God contrary to the Law, c. 18.12.13. and all this was true, if Paul had been to be tried by the Jewish laws, or by the Romans according to the principles of persecuting Inquisitors, and that either of them had had power from God to impose a Religion or Laws upon Paul's conscience: But notwithstanding all these heavy accusations laid against him, because he knew it was only for preaching Christ Jesus, he confidently affirms of himself, saying, Neither against the law of the Jews neither against the Temple, nor yet against Caesar have I offended: If I be an offender, or have committed any thing worthy of death, I refuse not to die, Act. 25.8.11. as if he should say, Though I preach Christ jesus, which to the Rulers and learned of the world seems foolishness, or that you take it to be Heresy, Idolatry, Sedition, or contrary to your law: I have commission for it from the Law of God, the King of Kings: what's this unto your privileges, the politic jurisdiction, or Pretogative of Caesar, which reaches to the body only? If I have disobeyed the Civil laws, offended any one in word or deed, or committed any thing worthy of death, let me be judged accordingly.    

CHAP. X. Christ and the Apostles testify that the true Church and Saints must be persecuted, in consequence whereof persecution must necessarily be a mark of a false Church and enemies of God.  
GAl. 4.28.29. 
We brethron as Isaac was, are the children of promise, but as he that was borne after the flesh, persecuted him that was borne after the Spirit, even so it is now.  1 Joh. 3.10. 
He that loveth not the brethren is not of God, Cain was of that wicked one, and slew his brother, and wherefore slew he him, because his works were evil, and his brothers righteous?  Matth. 10.16. 
I send you as sheep in the midst of wolf's.  Joh. 5.15.16. 
The man departed and told the Jews that it was Jesus which had made him whole, and therefore did the Jews persecute him.  1 Thes. 2.15,16. 
The Jews both killed the Lord Jesus, and persecuted us, and they please not God, and are contrary to all men, forbidding as to speak to the Gentiles, that they might be saved.  Joh. 15.19 c. 17.14. 
If ye were of the world, the world would love his own, but because you are not of the world but I have chosen you out of the world, therefore the world hateth you.  C. 16.20. 
Ye shall weep and lament, but the world shall rejoice.  1 Joh. 3.13. 
Marvel not my brethren if the world hate you.  Mark 13.13. 
You shall be hated of all men for my name's sake.  2 Tim. 3.12. 
All that will live godly must suffer persecution.  Luke 3.19.20. 
Herod for all the evils that he had done, added yet this, that he shut up John in prison.  Act. 4.17.19. 
They straight threatened Peter and John that they should speak no more in the Name of Jesus.  Act. 6.10,11. 
When they could not resist and gainsay the Spirit wherewith Stephen spoke, they stirred up the people, suborned and set up false witnesses to accuse him.  C. 13.50. 
And the Jews stirred up the devout and honourable women, and the chief men of the City, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.  C. 18.12,13. 
The Jews mad● insurrection with one accord against Paul, and brought him to the judgement seat, saying, this fellow persuadeth men to worship God contrary to law.  C. 17.18. 
Paul seemeth to be a setter forth of strange Gods, because he preached unto them Jesus, and the resurrection.  C. 24.5,6. 
We have found this Paul a pestilent fellow, and a mover of sedition amongst all the Jews throughout the world, and a ringleader of the se●… of the Nazarenes, and hath also gone about to profane the Temple.   

Observations upon CHAP. X.  
'tIs very strange that Christians having been so studious in multiplying of signs and tokens to know the true Church by, should yet reflect so little on persecution, since it cannot be so visibly distinguished by any other mark or character, if we will but keep close to the Scriptures! Therein find we expressly how the Head of the Church Christ jesus was persecuted from the manger, his cradle, unto the cross; and is it possible for the Head to suffer thus, and the members of the Body be at ease? or that a persecuting Body can belong to a persecuted Head? The chiefest and hardest lesson which our Saviour taught his Disciples (it appears so by the pains and time he spent therein) was to prepare them for suffering persecution, because that if this bitter morsel did but down with them, all the rest would prove manna, milk, and honey: Not to be large in quotation of other Scriptures, I will only say that if we turn over the whole Bible, we shall find nothing therein so clear and frequent, as persecution to be the portion of God's people: But in regard this spirit of persecuting, in some degree more or less, is almost as defusive as original sin itself, though every body pretends to persecute or punish men as evil doets only, and most evident it is that malefactors ought, and do many times suffer according to their, evil deeds; yet still it is no less apparent, that God's Church and people are only to be found amongst the sufferers and persecuted; and if all sufferers we make two parts only, separating from the rest, all such as suffer for conscience sake, since none are so impudent to a affirm, they kill, rob, steal, commit a dultery, or any other heinous offence against the Civil laws, in reverence and honour to God Almighty; we shall then find his people amongst the sufferers for conscience sake: and now, as is usual in Seafaring, the nearer they draw unto a land or channel to meet with greatest difficulties: so do we want a larger measure of God's discerning Spirit to carry us farther on, which may He please to grant for his Son Christ Jesus sake, that we may yet at last discover, who they were that first persecuted him in person, and in his chosen one's ever since: The persecuted then for conscience sake may yet be distinguished into those that are persecuted only; or else into such, who both persecute others and are yet persecuted themselves: but is it not strange that any man should be so plunged in ignorance, and passionately transported, as to make a conscience of doing that which himself confesses to be evil in others? I never yet met with any, who after he had bethought himself, would say in plain terms, that men ought to be persecuted merely for conscience sake, and yet how few are there amongst all such as profess Christianity, but are seduced to practise it through sophistical distinctions, and corrupted, though specious principles of a Nationall Church and uniformity taken upon trust? but such will say we persecute heretics only, and others persecute us because we believe and live according to the truth: Oh fond objecters I how long will you be in love with your own fondness, so much distasteful to every body but yourself? where find you a warrant that any one may persecute for conscience sake? or what reason can you allege within the capacity of man (if any body may be judge beside yourselves) why that opinion for which you yourself are persecuted, should be more like the truth, then that which you so persecute? but to clear the point yet further, by God's assistance, having made it appear, as you have seen, how the Church of God must needs be found amongst such as are persecuted for conscience sake, whereof there are but two sorts; the one of them being both persecuters and persecuted in different respects; it follows by undeniable argument, That such others as are only persecuted, and totally disallow all persecuting for matters of Religion, as the greatest stumbling block to the propagation of the Gospel, must necessarily be the true Church and Body of Christ, none else having a capacity (without God's infinite mercy and dispensation) of being ever hewn out and squared as members suitable to such a Head: Contrariorum eadem est ratio: Since the true Church must needs be persecuted, that must needs be a false Church which persecutes the true one; so though this false Church be persecuted likewise, yet in regard it cannot be both true & false, that persecuted Church must needs be the only true onewhich doth not persecute others: But that the argument may be complete and full, as in the mouth of two witnesses; unto this evidence of reason, let me add a Scripture proof, viz. We brethren [true Christians] as Isaak was, are the children of promise; but as he that was born after the flesh persecuted him that was borne after the Spirit, even so is it now, Gal. 4.28,29. yet since it is better, if the will of God be so, that we suffer for well doing, then for evil doing, 1 Pet. 3 17. however these Ismalites are powerful, prosperous, prevail against us, and have the world at will for present, yet let us comfort ourselves, that God hath chosen the despised poor, rich in faith, and heirs of the Kingdom, though mighty men oppress and draw them before the judgement seat, Jam, 2.5.6. whilst we close up this Chapter of persecution with Paul's words, which will prove both their final doom and ours, to wit, Nevertheless what saith the Scripture? cast out the Bondwoman; for the son of the Bondwoman shall not be heir with the son of the Freewoman: So than we are not children of the Bondwoman, but of the Free, Gal. 4.30,31.    

CHAP. XI. Christ and the Apostles testify that there should arise Heresies and false Christ's, together with their commission how they were to be proceeded against.  
MAtth. 24.24. 
There shall arise (●) false Christ's and false Prophets.  Eph. 4.11,12,13. 
Christ gave some Apostles, some Prophets, some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.  Tit. 1.9.11. 
A Bishop must hold fast the faithful word, as he hath been taught that he may be able by sound doctrine, both to exhort and convince the gainsayers, whose mouths must be stopped, who subvert whole families.  Act. 20 28,29,30,31. 
Take heed unto yourselves, and to the flock for I know that after my departure, shall grievous wolves enter in among you not sparing the flock: also of your own selves shall men arise speaking perverse things, to draw away disciples after them, therefore watch.  2 Tim. 3.13. 
Evil men and deceivers shall wax worse and worse deceiving and being deceived.  2 Pet. 2.1.2 
There shall be false Teachers amongst you who privily shall bring in damuable heresies, even denying the Lord that bought them, and bring upon themselves swift damnation, and many shall follow their perditious' ways, by reason of whom the way of truth shall be evil spoken of.  1. Joh. 4.1. 
Many false prophets are gone out into the World.  Gal. 1.7. 
There be some that trouble you, and would pervert the Gospel of Christ.  2 Tim. 4.3.4. 
The time will come when they will not endure sound doctrine, but after their own lust shall they heap to themselves teachers having itching ears, and they shall turns away their ears from the truth, and shall be turned unto fables.  1 Cor. 11.19. 
It is necessary there should be heresies, that they which are approved might be made manifest.  1 Tim. 4.1.6. 
In the latter times some shall departed from the faith, giving heed to seducing spirits, and doctrines of devils, if thou put the Brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ.  Judas 17. to 23. 
Remember how the Apostles told you that in the last 〈◊〉 there should be makers of sects; but keep yourselves in the love of God; of some have compassion making difference, and other save with fear pulling them out of the fire.  2 Thes. 2.7.8. 
The mystery of iniquity doth already work; only be who now letteth, will let until he be taken out of the way: and then shall that wicked one be revealed, whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming.  2 Pet. 2.9. 
The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement to be punished.  1 Tit. 10.11.13. 
There are many unruly and vain talkers & deceivers, especially they of the circumcision, whose mouths must be (2) stopped who subvert whole houses, teaching things which they ought not for filthy ●ucre sake, wherefore rebuke them sharply, that they may be found in the faith.  2 Tim. 4.2.5. 
But watch thou in all things, endure asslictions, do the work of an Evangelist, make full proof of thy Ministry; reprove, rebuke with all long suffering and doctrine.  Rom. 16.17. 
Mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them.  Tit. 2.15. 
These things speak and exhort with all authority, let no man despise thee.  2 Thes. 3.14. 
If any man obey not our words by this Epistle, note that man, and have no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a brother.  Rom. 15.1. 
If a man be overtaken in a fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself lest thou also be temped.  Tit. 3.10. 
A man that is a heretic after the first and second admonition reject.  1 Cor. 5.5. 
Deliver such a one [a fornicator] unto Satan for destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus.  2 Thes. 3.6. 
We command you brethren in the Name of our Lord Jesus Christ that you withdraw yourselves from every brother that walketh disorderly.  Matth. 18.15,16,17. 
If thy brother shall trespass against thee, go and tell him his fault between thee and him alone, if he shall hear thee thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of one or two witnesses every word may be established; and if he shall neglect to hear them, tell it unto the Church; and if he neglect to hear the Church, let him be unto thee, as an heathen man and a Publican.  Joh. 16.2. 
The time cometh that whosoever killeth you shall think he doth God good service.  Rom. 10.2. 
I bear them record they have a zeal of God but not according to knowledge.  Gal. 1.14. Phil. 3.6. 
I Paul profited in the Jews Religion above many of my equals in mine own Religion; being more exceedingly zealous of the (3) traditions of my Fathers, I persecuted the Church.  Acts 26.9. 
I Paul verily thought with myself, that I ought to do many things contrary to the Name of Jesus of Nazareth.  Gal. 4.17,18. 
They zealously affect you but not well, but it is good to be zealously affected always in a good thing.  Phil. 1.9. 
I pray that your love may abound yet more and more in knowledge and in judgement.   

Observations upon CHAP. XI.  
(1) THese breaking in of wolves upon the flock of God, and daily multiplying of new heresies is granted to be understood of our times as well as of the Apostles or any other; and yet we have here no other order, then, Take heed and watch, nor in any other passage of the Gospel, then exhort, reprove, rebuke, with the like spiritual proceed, this is all the Ministers of the Gospel have warrant for; if it be too little, our Saviour and his Apostles must excuse us at the throne of God, for leaving us no larger; and if we exceed it, we shall doubtless be found guilty of adding to the Word of God, and must expect that God will add unto us the plagues which are threatened in the Revelations, c. 22.18. ● neither do I apprehend how Civil Magistrates can interpose otherwise then Ministers of the Gospel, their most glorious title being but nursing fathers and nursing mothers unto the Church of God, Esa 49.23. and all of us are, or aught to be Ministers in or for the Gospel, though one may have a more excellent calling then an other, according as God hath given him more excellent faculties and gifts: But if any Christian go beyond his calling, beyond his gift, he is , and if the disturbance be only Ecclesiastical, the censure is to be the like; if a breach of peace, the Civil powers ought to redress, 1 Tim. 2.1.2. but for the Magistrate to interpose in matters merely Ecclesiastical, otherwise then Spiritually, and as a Minister of the Gospel, I find no warrant for it in all the Gospel.  
(2) This stopping of mouths was not silencing as has been used of late, and appears so, in that the Apostle afterwards, v. 12.18. having proved them to be guilty by the confession of one of themselves, explains himself, prescribing them to be punished by a sharp rebuke; so that by stopping of their mouths, can be signified nothing else but convincing▪ them by instruction and reproof in demonstration of the Spirit, and as the same Paul saith v. 8. by sound doctrine, that their own fond fancies being overcome and satisfied, might not have further matter to suggest, or their mouths words to utter wherewithal to gainsay the truth, Rom. 3.19.  
(3) Here we see that Paul's adhering so much unto traditions, was the cause his knowledge could not keep company with his zeal, which in that respect seduced him to persecute the Church of God: would not the enraged zealots of our times (oh, it grieves me to use the word zeal or ze▪ lot to its least disparagement or blemish!) if they had heard Paul say, he found himself bound in conscience to oppose the Name of jesus, and hale his servants up and down the streets from one Magistrate unto another, at last into the prisons, reply, Paul thou liest; thou art wilfully malicious and reprobately obstinate: Oh! let them bring it home unto their own hearts, and consider whether many poor Brethren, who never flew so high as Paul's extravagancies, but only differ from them in some few opinions, (which yet like enough will agree together in Heaven) may not be interpreted to continue in them merely out of conscience: and whether if Paul a vessel of election so fiercely persecuted the Saints of jesus, they themselves so much inferior gifted in comparison of Paul, may not have been subject to the same temptation, 1 Cor. 10.13. and plunged into the self same error? Oh that God of his infinite goodness would be pleased to sanctify the thought thereof, and work them to sobriety!  
A man that wanteth judgement, the more zealous he is, the more he resembleth one gone astray that hath lost himself in some by-paths, who the longer or the faster that he goeth, is still more out of his way, and has the farther to return again; and yet I dare not say that it is better to have no zeal, then to be in some smaller measure zealous in a bad cause; for he that hath no zeal at all, can never have it in a good cause; and perhaps it may be observed, that such as have none, are at best but lukewarm Laodiceans, Which God will spew out of his mouth, Rev. 3.16. and even the best Christians zeal at first does most commonly exceed their knowledge; but what I chief aim at, is, that we be not rashly carried away by every breath of zeal, without examining whence it springs, and whereunto it tends.  
This avoiding and withdrawing of ourselves from such as walk inordinately, and will not obey the word, is the last means, and utmost extent of power (except miraculous) which our Saviour left to his Apostles, and they unto the Church successively for government of his people; if any take it to be too remiss or mild, do not such make themselves wiser than God, conceiving better of their own fancies, than his Ordinances? 'tis no marvel, if they both seem and prove ineffectual to such as have so little faith in them: is not this to distaste God's government, because he does not rule us with a rod of iron? full wanton are we that thus grow sick of His clemency and gentleness, importuning him fare more foolishly than did the Israelites, that he would give them a King to reign over them, although that Samuel by Gods express command imparted to them, how cruel and tyrannous a King would prove, 1 Sam. 8. yet the Israelites might be thought thus engaged as overswayed with novelty, and a vehement desire to be like other Nations, as not having had the experience of a Regal power themselves, v. 20. But we who have so long together, and even so lately felt the Spiritual bondage of Episcopacy, which yet we are not freed from neither, are notwithstanding not much unlike to people suddenly waked out of a deep sleep by the hideous crying of fire, fire, whose eyes being dazzled with the sight thereof, and their understandings furprised with the near approach, forth with cast themselves down stairs, or out at window to their destruction, which in appearance might have been prevented, had they been but throughly wakened and kept their wits about them: in like manner, we having been so tyrannised over by the Bishops, our consciences enthralled by their Canons, and our persons hunted up and down, and baited by their Courts and Beagles in such an intolerable manner: being quite tired out, are apt to think a bart exchange will eas●us, and so without examining safficiently what it was which enabled the Bishops to torment us; conceiving we have now gained a full opportunity, are desirous in all haste to be enthralled again to any body, that will but for the present secure us from the first captivity.  
Dear Countrymen and Brethren, let not me, though the meanest of you all, be thought presumptuous, if with some importunity I beg of you, as you value the quiet and welfare of three Kingdoms, & hope that other Nations may be from thence enlightened with purer and clearer beams of the most precious Gospel, to consider only, whether if Bishops had wanted a coercive power, they could possibly have prevailed so fare against the Saints and saving truths of Jesus Christ; whether the same sovereignty and power be not as effectual (I forbear to say fare more) to bring a people unto Popery, Turkism or any other Religion except the right? and for such as must be whipped into the faith, whether so many lashes more, will not easily whip them out again? If this be so, as surely it cannot be denied by men of reason; why do we not free ourselves for ever, in stead of seeking ease only for the present? what mean we then to take this sword or staff of Sovereignty from the hand of one Metropolitan usurper to put it into many? are not Presbyters men as well as Bishops? are they not all subject to the same passions and infirmities? Act. 14.15. may not a power to punish and persecute others tempt them as well as Bishops, to satisfy their own lust and affections, and being many become a Hydra, a brotherhood of iniquity? may not they possibly err as well as Bishops, and being many prove more confident and obstinate in imposing such errors upon subordinate Churches by force of their coercive jurisdiction? 'twas miraculous for Aaron's rod to bud, but this which you put into the Presbyters hands, will naturally & of its own disposition sprout out so fast, and furnish rods enough, as in stead of the exchangers which defiled the Temple, may quickly whip God's best servants out of Country: Corruptio optimi est pessima: If a Presbytery grow tyrannical, as by nature mankind is prone to evil, they have more heads to manage it then Episcopacy, and so may become more formidable, more remediless: If then God shall by any means restore us to such a condition wherein we may enjoy a liberty of conscience to serve God according to his own Ordinances, if we ourselves desire so to do; let us not give or sell ourselves into such slavery, as that it may be in the arm and power of others to say, you shall not serve God at all, or in any other manner than we approve of: proscribe but this coercive power (which else will infallibly drive God from us, or us from his service) in matters merely of Religion; and than you shall quickly see, men will not be so ambitious of Christ's crown of thorns; nor press with so much carnal violence unto his Kingdom, and then being clear of such temptations as the importunate suitors of this Diana come laden with; we shall be better able to judge indifferently after what manner Christ would have his servants governed: Have not our prayers, petitions, and preparations, been all for Reformation? has God suffered some hundred thousands of men to be slain, and three Kingdoms almost laid waste, that those which still survive might only have a breathing time, and then be subject to a harder bondage? surely God expects a larger improvement of so many talents, a better account of so great a trust: Oh! let us not tempt God, nor frustrate the fullness of his good intentions which he has so largely discovered to us, and still proffers to put us in possession, if we will but take hold thereof; which the same God of his infinite mercy grant unto us, that we may do so effectually, who are otherwise unlikely, and altogether unable to serve him as we ought, or deliver our self front our oppressors.  
But whereas we find it said in the Revelation, I have a few things against thee, because thou sufferest that woman Jezabel, which calleth herself a Prophetess, to teach and seduce my servants, to commit fornication, and to eat things sacrificed to Idols, Rev 2.20. It must be considered in what manner the Angel of the Church of Thyatira was said to suffer it: for a man may well be said to suffer any thing to be done that forbore to forbid it, when a word of his mouth would have hindered it; this might have been the Church of Thyatira's fault; or else perhaps the Angel did not inform and instruct the people better, nor admonish her to forbear seducing the weak Christians with her specious delusions, and in several other respects the Angel might be said to suffer Jezabel, thereby becoming accessary and : But it cannot be hence inferred, that the Angel or Church of Thyatira had dominion over the people's faith, or any coercive jurisdiction to take Jezabel and banish her, clap her up in prison, and put her to death, for teaching the people contrary to the established doctrine of that Church and place, this may not be understood to be the meaning, since 'tis alleged by those that stand for the coercive power, how the Angel could not have the approbation or assistance of it to this purpose; and besides, such a sense or inference upon this text, would render it repugnant to divers others in the Scriptures, and appear quite contrary to the Precedents and Precepts of our Blessed Savious and His Apostles in like manner all other places which are not fully cleared, or may, though probably, admit of divers interpretations, as Let every thing be done in order and decently, 1 Cor. 14.4. The rest will I set in order when I come, 1 Cor. 11.34. Stand fast in the traditions which you have been taught, 2 Thes. 2.15. and the like, what ever they signify, since it is not expressly mentioned, it may not, upon pain of not adding nor taking from the Word of God, be otherwise interpreted then according to what we finde more clearly expressed in other places, by which we may sully judge, and sufficiently understand the mind of God, just as Paul saith of eternal things such as were not made, that the invisible things of God from the creation of the world, are clearly seen and understood, by the things which were made, and now art visible, Rom. 1.20.  
When Peter and John were threatened and forbid to speak in the Name of Jesus, they went and teported all that had pasled unto their own company, who thereupon betook themselves with one accord to God in prayer, acquainting him what great opposition the child Jesus found, and what they had further determined to do in their own hearts, desiring God to strengthen them with boldness against their threaten, that he being pleased to stretch forth his hand, they might heal and do great signs and wonders by the Name of his holy child Jesus, and immediately they were all filled with the Holy Ghost, and they spoke the Word of God with boldness, Act. 4. from v. 23. to 31. since then we do not only find this to be the Scripture course, viz. to strengthen ourselves in the Spirit of God, not by the power of man, but do withal see the good succesle upon it; what ground or colour can we have now adays to proceed otherwise? I know 'twill be answered that miracles are ceased, and the Christians in the Apostles times had no force of arms: I answer, that we find v. 32. how the Believers were a multitude, and questionless fare more than those, that not very many months since went to Paul's Cross in the strength of their numbers and imaginations (as is reported of some of them, otherwise the more they were the more commendable) and how can any make it appear, that the not working miracles at present does not chief proceed from the obstinate applying ourselves to the arm of flesh, and such other inferior means of our ounce inventions, or that ceasing of the miraculous power is warrant sufficient for Christians to make use of the Civil Sword? But what wonder is it to see Powers and Armies employed in opposing one an other? 'tis connatural to carnal men to do so; and just with God in judgement to permit it should be so: I say not this for encouragement of any to do the like, for God will burn such rods when he has done with them, Act. 7.7. but to dissuade all others from giving the first occasion, from tempting them unto a second blow: I am certain it has often been said, and Printed too, That the Bishops endeavouring to bring the Church of Scotland unto a uniformity with England, was the spring head, and first beginning of all these Wars which have shed such streams of blood: Oh may the Presbyters of Scotland take warning by it, lest their attempting of the same, mutato nomine, in the self same manner prove cause and instruments to prolong the Wars; or may God for his infinite wisdom and mercy's sake, bring so much more good and comfort out of this second enterprise, as he did out of the first, unto all such as desire to worship him in Spirit and in truth, Joh. 4.24.  
Our Saviour says, It must needs be that offences come, Mat. 18.7. and Paul tells us, There must be heresies, 1 Cor 11.19. But why think we must there be heresies and offences? Paul gives the reason thereof in the same place, That they which are approved may be made manifest amongst us: Now though murderers and adulteries come to pass by the same providence of God, yet not in the same manner, nor for the same end; for we do not find that God ever said there must be murders or adulteries, and though they do come by the same permission; yet it is no ways said that murders should come for the manifestation of peaceable men, or adulteries for the justifying of chastity: and lastly, God appointed such punishment for murder and adultery, as being put in execution, it both might and ought to have put all murderers and adulterers to death, for Gods will and pleasure was there should not any of them escape: But for Heretics and other offenders in spiritual matters, since God has said they must be, had he withal required the Church, or the Civil Magistrate to put them to death, the Blessed Spirit would have contradicted itself; for how could they be and yet not be? how could they live for manifestation of the Saints, and yet be put to death by the Civil Sword, which possibly might have been so soon as they began to be Heretics if the Civil Magistrate had but the power to do it, and so they could not have lived sufficiently to manifest those which were approved.  
Some perhaps will object; But if Heretics and other spiritual offenders do God such good service, how can he in justice punish them hereafter? or why is the Angel of the Church of Thyatira blamed for suffering Jezabel the Prophetess to seduce God's people? Rev. 2.20. I answer, that though the Blessed Spirit says there must be heresies and offences; yet at same time it says likewise, Woe to them by whom they come, Mat. 18 7. and good Christians will not doubt the equity thereof if they reflect but upon the Scripture. Secondly, the Angel of the Church of Thyatira was not blamed for not putting Jezabel to a Civil death; for first, the Church had no such Commission from Christ: and secondly, it had no power from the Civil Magistrate to execute it: But as was said before, the Church was justly taxed in that Jezabel was suffered to preach false doctrine incontrolably without examining of the doctrine, and reproving her; in that they permitted her to seduce weak Christians without cutting her off by the Sword of the Spirit, the power of excommunication: for God required the Church to be as diligent in exercising their spiritual weapons, for convincing and compelling spiritually all Heretics unto the truth; as he did that the Civil Magistrate should have cut off every adulterer and murderer: only the difference is this, that since the means to be used against spiritual offenders being spiritual, such as would not be willingly convinced thereby, but obstinately persist, God's pleasure was, not that they were cut off by the Civil Sword as every murderer and adulterer, but that these should survive until the day of judgement the end of their life, Mat. 13.39. Eccl. 11.3. for the manifestation of those which were approved, and we by putting them to a civil death, do contradict this, and many other such like Scriptures by endeavouring to render them of no effect.  
But lest any should ask, Doth not God then as much desire that Heretics and all other spiritual offenders should be convinced in demonstration of the Spirit and reduced unto the truth, as that all murderers & adulterers should have been put to death? if so, than one being to God as possible and easy as the other, it would follow, that all Heretics might possibly be convinced, and none left for manifestation, as is pretended, of those which are approved: I answer, that God expects the Church should employ all spiritual means, and use as much diligence in convincing and reducing them to the truth, or else, if they persist in cutting them off from the communion of Saints which is the spiritual death; as he does that the Magistrate should put all murderers and adulterers unto a Civil death: and secondly, as the spiritual punishments prevail only on such as are spiritual, I mean, on such as in times past were Heretics like Paul, 1 Tim. 1.13. but now are ripe unto conversion; so in consequence, the obstinate and perverse, who stop their ears at the voice of the charmer, charm he never so well, Psal. 58.5. necessarily persisting unconverted, are they which God will have still to enjoy their Civil livelihood for the manifesting of those which are approved.  
But suppose it were Christianity to put spiritual offenders to death; on what part of Scripture will we ground it, or whence can we deduce such laws, but they will prove ridiculous, and be voidable by any heretic that scruples not to play the hypocrite, and pleads but as all delinquents do at the Bar of Civil Justice in answering not guilty, and that whatever he was heretofore he is now converted?  
The Lord says, You shall take no satisfaction for the life of a murderer which is guilty of death, but he shall surely be put to death, Numb: 35.31. and it is just with God so to do, to require this Civil death, though the murderer should afterwards repent unfeignedly, and be absolved from eternal death, as the good thief whilst be hung upon the cross, Luke 23.43. But if any one die a Heretic, a spiritual offender of so heinous a nature as deserves eternal death, there remains no redemption; his Civil and Spiritual death are inseparable concomitants, the former necessarily implies the latter, which is contrary to Paul's rule, who required only the destruction of the flesh that the soul might be saved in the day of our Lord Jesus 1 Cor. 5.5.  
But as concerning mere Spiritual offenders (however you call them soule-murderers to screw up their punishment above God's commandment) at what time soever such a sinner repenteth him of his sin, the Lord forgives him; and we are required to forgive him seventy times seven, even as often as he shall offend us, Mat. 18.22. But suppose a convinced Heretic who going up the ladder cries out for mercy, and says he is convinced, can any Christian Law deny him mercy, who is then no more a Heretic than ourselves? as Peter said, Can any man forbidden water that these Gentiles should not be baptised, which have received the Holy Ghost as well as we? Act. 10.47. A murderer though he repent him of his fault, yet since it is impossible to restore the murdered to life again, dies a murderer though a penitent one; but he that is convinced and leaves his heresy cannot be said to die a Heretic; and being now no longer a Heretic, what ground is there to put him to death or otherwise to punish him? this pretended convert being thus got free, discovers himself to be the same Heretic still, until he be apprehended and brought again to the Gallows, where he than pleads as hard for his second conversion, or as often as the Civil Magistrate shall put him to it; and I know no reason but that his reprivall must be as often granted him if it were to doom's day. To say he plays the hypocrite only to save his life, & that he is not really converted: I answer, that he cannot then possibly be obstinate, who both affirms himself not only to be willing, but says also that he is really converted; and we may no more judge of his conscience, who, for the present, both affirmeth to believe the same with us, and is conformable withal, than he may judge of ours. If you demand why a law may not as well be made for punishing Spiritual offenders though they should have repent as well as murderers and adulterers: I answer, That such a law would yet be more repugnant unto Scripture, which in express terms requires. the incestuous person upon his sorrow to be forgiven, comforted, and received to love again, 2 Cor. 2. and that we are not borne murderers, adulterers, etc. but in regard o● Spiritual offence of unbelief, we are all by nature aliens from the Commonwealth of Israel, and strangers from the covenants of promise, Eph. 2.12. many such unbelievers are as bad and worse than some Heretics; and some who are borne of Christian parents, not only come to the knowledge of the Christian faith more slowly, but also fall from the truth to heresy before others have learned so much as to give a reason of their faith; and these latter deserving punishment, and even death no less than the second sort, and the first in some measure of comparison; and and it being well near so long with all of us before any true fruit of our Regeneration appears; if we were proceeded against concerning this unbelieving, this unregenerate state of ours according to such laws; few of us should be able to clear ourselves for being condemned as unbelievers unregenerate, or as bad as Heretics, if not the very same, and may be put to suffer death as well as such though we had then repent from dead works, and were become good Christians.    

CHAP. XII. The Apostles warrant for examining of their spirits and their doctrines, and holding fast the truth.  
1. Joh. 4.1. 
Believe not every spirit, but try the spirits whether they be of God, or no.  1. Cor. 4.6. 
Think not of men above that which is written.  Gal. 2.6. 
They who seemed to be somewhat in conference, added nothing to me.  C. 1.8. 
Though we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you, let him be accursed.  1. Thess. 5.21. 
Prove all things, hold fast that which is good.  Judas v. 3. 
I exhort you that you should earnestly contend for the faith.  2. Tim. 1.13.14 
Hold fast the form of sound words which thou hast heard of me, in faith and in love which is in Christ Jesus; that good thing which was committed unto thee, keep, by the Holy Ghost which dwelleth in us.  Rom. 14.15. 
One man esteemeth one day before another, and another esteemeth every day alike; let every man be fully persuaded in his own mind.  V 22.23. 
Happy is he that condemneth not himself in that which ●re alloweth: he that doubteth is damned if he eat, because he eateth not of faith: whatsoever is not of faith, is sin.  2. Cor. 13.5. 
Examine yourselves whether you be in the faith, prove yourselves.  Gal. 6.4. 
Let every man prove his own work, and then shall he have rejoicing in himself.  1. Cor. 2.11. 
What man knoweth the things of a man, save the spirit of man which is in him.  Gal. 6.5. 
Every man shall bear his own burden.  Rom. 14.12. 
Every one of us shall give account of himself too God.   

Observations upon CHAP. XII.  
THis warrant for examining of the spirits and their doctrines, is of such grand consequence, as that if we do but suppose it to be suspended, 1. we cannot cho●se but upon the very apprehension thereof, to see how in such case, if men could possibly be of the true Religion, which I much doubt, yet it would not a veil them any thing at the day of reckoning; since God Almighty is nothing beholding to them for being so: because they never examined it; it was no act of theirs, they took it upon trust. Secondly, it would either make men indifferent, entertaining that which first they met withal, or else those such a one as best suited and agreed with their licentious dispositions, and by degrees work them to be quite Atheists, and of no Religion. But as we have Scripture for it, so if you grant it reasonable, not to think so highly of men or canons, 1. Cor. 4.6. but that we may make trial of them before we hang our faith on either; it follows by the same light and evidence, that we can only judge thereof by our own eyes and understandings; and that if by the talon which God hath blessed us with to be employed, we find what they hold forth unto us to be quite contrary or dissonant to Holy Writ, which his infinite wisdom bequeathed unto us, to be the only touchstone of our faith; in such case we must absolutely, but soberly, refuse it, though it brought Letters of recommendation from the greatest Potentates or most learned Doctors upon earth: nay, if it were countenanced with miracles and came from heaven, it may not be entertained, it must be accursed Gal. 1.8.  
Mark tells us, that our Saviour began to teach them, that the Son of man must be rejected of the Elders, Chief Priests and Pharisees, Mark 8.31. and John says the Rulers and Pharisees believed not on him, Joh. 7.48. whereof Paul gives the reason, saying, There are not many wise men after the flesh, nor many mighty, nor many noble called, 1. Cor. 1.26. And Job the servant of God a competent witness, tells us, That great men are not always wise, neither do the aged always understand judgement, Job. 32.9. Wherefore when such will interpose their wisdom or learning to make the Gospel's foolishness, the same Paul out of a holy zeal hath them in derision, saying; Where is the wise? Where is the Scribe? Where is the disputer of this World? Hath not God made foolish the wisdom of this World? 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, 1. Cor. 1.20.27.28. We must not therefore be overswayed with any carnal respects or interests, but impartially desiring God's assistance, in all sincerity and uprightness seek after truth: and if through the conduct of the blessed spirit which guideth into all truth, Joh. 16.13. you have been enlightened and brought to the knowledge of the truth, it follows necessarily that you both aught to have such freedom, and are bound to make profession of it. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation: for the Scripture saith, Whosoever believeth shall not be ashamed, Rom. 10.10.11. Es. 49 23. c. 54.4. to what end does our Saviour say, Ask, and it shall be given; seek, and you shall find; knock, and it shall be opened, Matt. 7.7 Unless when it be open, that we have found the truth, and God be pleased to give it us, we may still keep it and make use thereof: to what end does he bid us, Search the Scriptures, because we acknowledge to have eternal life therein, Joh. 5.59. If we may not lay hold when it is proffered us? and certainly it will one day prove a Jury of witnesses against such, who in word grant the Scriptures to be our spiritual patrimony, and the searching of them with the trying of all doctrines deduced from thence, to be the best part of our Christian Liberty, and do notwithstanding so contrary to the Scriptures themselves, the spirit of truth which beareth witness to them, and the bright sunshine of our own reason, deny both the one and the other, in not suffering us to reap and enjoy the fruit of either, when yet the Gospel itself is not able to save us, if that we doubt thereof; how much less the differing opinions of frail men subject to the same weaknesses and passions with ourselves▪ Act. 14 15. why shall any one hinder me to do my Masters will in such manner as I believe he requires it to be done? 'tis I that must be beaten with double stripes if I do it not; whereas if I know it n●… or mistake it ignorantly, as Paul whilst he persecuted, 1 Tim. 1.13. I should escape with fewer stripes, Luke 12.47.48. 'tis I that must be accountable for myself, Rom. 14.12. and stand or fall unto my Master only, v. 4. but such as take so much upon them, and abridge others, the benefit of Scripture and their own reason, had need be very careful, left one day they be found censurable (notwithstanding their pains and travel by sea and land for gaining proselytes) to have made them twofold worse the children of Hell, Mat. 23.15. and I desire they would take this into their serious thoughts, that if a people be bound to submit unto whatsoever the Magistrate or Church shall put upon them, without first examining, and fully satisfying their own consciences, whether it be agreeable to the Word of God or no, that then in such case this absurdity would follow, viz. The subjects of Spain, Turkey, or any other erroneous State in point of faith, could not be punishable by the justice of God, for believing such heresies and blasphemies as the respective States held out unto them, and they made to believe they ought in conscience to submit unto out of obedience they own unto the Powers; and besides, the Scripture where our Saviour says, If the blind lead the blind both shall fall into the ditch, Mat. 15.14. would not only be frustrated, but made a lie.  
But for a conclusion, to convince all gainsayers in this behalf; we find the Blessed Spirit enabling the Christians of Berea before those of Thessalonica, in that they searched the Scriptures daily whether that which was delivered them by their teachers was so or no, Act. 17.11. and unto the Angel of the Church of Ephesus it says, I know thy works, and thy labour and thy patience, and how thou canst not be are them that are evil, and thou hast tried them that say they are Apostles, and are not, and hast found them liars, Rev. 2.2.    

CHAP. XIII. Christ's and the Apostles Testimonies of Christians being weak in faith, and how they ought to grow therein bearing with an others weaknesses and infirmities.  
Joh. 16.12. 
I have (1) many things to say unto you, but you cannot bear them now.  Mark 4.33. 
And with many such parables spoke he the word unto them as they were able to bear it.  2 Cor. 2.16. 
Who is sufficient for these things?  Rom. 6.19. 
I speak after the manner of men because of the infirmity of your flesh.  Heb. 5.11,12,13,14. 
We have many things to say and hard to be uttered, seeing you are dull of hearing, for when for the time ye ought to be t●…hers you have need of one to teach you again, which ●e the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat; for every one that useth milk, is unskilful in the word of righteousness for he is a babe: but (2) strong meat belongeth to them that are of full ag●, even those who by reason of use have their senses exercised to discern both good and evil.  1 Cor. 3.1,2,3. 
I could not speak unto you brethren as unto spiritual, but as unto carnal, even as unto babes in Christ; I have fed you with milk, and not with strong meat, for hitherto you were not able, neither yet are you able, for you are carnal.  C. 13.9 11. 
We know but in part, when I was as a child, I spoke, I thought, and understood like a child, but when I became a man I put away childish things.  Phillip 3.12,13 14. 
Not as though I were already perfect; but forgetting those things which are behind, and reaching forth to those things which are before, I press towards the mark.  1 Pet. 2.2. 
As new borne babes desire the sincere ●ilke of the Word that they may grow thereby.  Eph. 4.13. 
Till we all come in the unity of the faith, and of the knowledge of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.  1 Cor. 13.10. 
When that which is perfect is come, that which is in part shall be done away.  Rom. 14.1,2,3. 
Him that is weak in the faith receive you, but not to (3) doubtful disputations, for one believeth that he may eat all things, an other that is weak eateth herbs, let not him that eateth despise him that eateth not: and let not him that eateth not judge him that eateth, for God hath received him.  Rom. 15.1. 
We that are strong, aught to bear the infirmities of the weak.  Gal. 6.1.2. 
If a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted: Bear ye one an others burden, and so fulfil the Law of Christ.  Rom. 11.13,14. 
In as much as I am the Apostle of the Gentiles, I magnify mine office, if by any means I may provoke to emulation, them which are my flesh, and might save some of them.  1 Cor. 9.20,21,22. 
Unto the (4) Jews I became as a jew, that I might gain the Jews, to them that are under the law as under the law, that I might gain them that are under the law, to them that are without law, a● without law, (being not without law to God but under the law of Christ) that I might gain them that are without law: to the weak became I as weak, that I might gain the weak: I am made all things to all men that I might by all means save some.  Rom. 14.13. 
Let no man put a stumbling block, or an occasion to fall in his brother's way.  V 17,18,19. 
The Kingdom of God consisteth in righteousness, (5) peace and joy in the Holy Ghost, for he that in these things serveth Christ, is acceptable to God, and approved of men: let us therefore follow after these things which make for peace, and things wherewith one may edify an other.  C. 12.18. 
If it ●… possible live peaceably with all men.  1 Cor. 10.32. 
Give no offence neither to the Jews, nor to the Gentiles, nor to the Church of God.  Col. 4 5. 
Walk in wisdom towards them which are without.  Rom. 14.22. 
Hast thou faith, have it to thy (6) self.  V 15.16. 
If thy brother be grieved, now walkest thou charitably, destroy not him for whom Christ died, let not your good be evil spoken of.  C. 15.2.3. 
Let every one of us please his neighbour for his good to edification, for even Christ pleased not himself.   

Observations upon CHAP. XIII.  
(1) THose many things which our Saviour and his Apostles afterwards could not impart unto the Primitive Christians by reason of their weakness, according to the rules of persecution, must never be revealed, but remain buried unto eternity; for such as have this jurisdiction in their hands, make themselves judges of whatsoever the Blessed Spirit should reveal unto any of the Saints, whether he shall believe it & instruct others therein or no, and being carnal, are not only subject to apprehend the greatest truths of God to be unrighteousness, etc. but even their very principles and grounds by which they are to exercise this dominion, tell them plainly, that unless every further measure and degree of facred truth above the meridian of their Canons be a novelty, and consequently heresy, they cannot possibly be infallibly certain how to discover any heresy at all, and less than infallibility they abhor to sale by: But how destructive such positions are to the building up the mystical Body of Christ: I humbly beseech in all tenderness of affection, that all which are of these opinions may seriously consider, for the love they profess unto the Head Christ Jesus, how injurious they are unto him, withstanding what in them lies, the completing of his glory, in filling up, and perfecting the number of the Saints which are His Body.  
(2) God accepts a willing mind according to what a man hath, and not according to what he hath not, 2 Cor. 8.12.  
(3) If we must not receive such as differ from us to doubtful disputations, how much less may we punish, or go about to force them from what their different but weak faith leads them to? we must receive such because God has received them. The putting a difference between meats, the Apostle terms a weakness of faith, no heresy; so neither ought we to aggravate matters, but to mollify and sweeten all such like differences with the same spirit of gentleness and meekness: as Rom. 14.6. He that eateth eateth to the Lord, and he that eateth not to the Lord he eateth not, because whether eating or not eating, both of them give thanks to God.  
(4) This example of Paul's were a sufficient rule how to direct ourselves in all occasions towards men differing from us in opinion; his practice in this is both precept and warrant enough for us to do the same: what then do we scruple at, and why choose we rather to follow our own inventions? erroneous tenets or opinions which destroy not the foundation, are but weaknesses, Rom 14.1,2,3. let us then with Paul be weak with all such, and we shall be certain with Paul to save many of them, whom persecution sends headlong to destruction.  
(5) Such as persecute cannot possibly live peaceably themselves, or permit others to do so, but resist and oppose this parcel of holy Scripture as absolutely and flatly as any can be opposed; for whereas we are required, if it be possible to live peaceably with all men, we will not suffer others so much as a possibility of living peaceably amongst us, unless they will give way and enthrall their consciences in a thousand fold worse bondage then that of Egypt, by being subject to believe and live according to whatsoever we shall put upon them, and that to change and alter at our pleasure.  
(6) 'Tis a man's own faith that must save him, not an others; miserable were we, if we must expect to be saved by the faith of others: we are commanded to make our own calling and election sure, 2 Pet. 1.10. and Paul would rather never eat meat whilst the world stood then offend his brother, 1 Cor. ●. 13.  
We are all by nature the children of wrath, Eph. 2.3. this is all the portion we bring with us into this world; and unless we get another, Christ will never take us for his Spouse: They which are in the flesh cannot please God, Rom. 8.8. nay, 'tis impossible to please him without faith, Heb. 11.6. and however God have secret paths, and unknown ways whereby he directs infants to his glory that never did actually offend him, yet such as he brings to ripeness of understanding, from them he expects a lively faith, by the righteousness whereof we must apprehend Christ and all his sufferings, Phil. 3.9.12. and this is so necessary, that though it were possible for us to keep the whole law of God, yet without this faith we can never see the face of God: original sin which we derived from our father Adam, without faith in Christ, were abundantly sufficient to condemn us; since than we are at the same time both borne and dead in sin; if ever we expect salvation, 'tis necessary we be regenerate through grace, and live unto repentance: But since God's goodness cannot be limited by an hour glass, being pleased to call men differently at the 3,9, or any other hour, as he thought good to let us see by the Parable in the Gospel, Mat. ●0. and that to magnify his power and patience, he expected the good thief upon the cross till the very last minute of his life, Luke 23. from v. 40. to 43. and since as the natural, so is the spiritual man first a child in Christ, and so growing from one degree of grace unto another, until he come in the unity of the faith, and of the knowledge of the Son of God, to be a perfect man according to the measure and stature of the fullness of Christ, Eph. 4.12,13. how can we then that are such gypsie Astronomers, such strangers to the New Jerusalem and covenants of promise, Eph. 2.12. fare from being of God's counsel, Rom. 11.34. what are we I say, that we should take so much upon us to calculate the Calling and Salvation of God's chosen people, which with the degrees & growth thereof were ordered and disposed from all eternity? had Paul been put to death when he consented to Stevens death by holding the garments of those that stoned him▪ Acts 7.58 c. 8.1. he must not only have died in his sins, but the several Nations of the Gentiles, and all the Churches of Christ would have wanted that good service which he did afterwards in converting so many souls unto the faith: and you misguided zealot who ever you be, that warm yourself with heats and thoughts of persecuting others, every smillest measure whereof is a degree and step to death of thousands: were not you once in your natural condition, in the gall of bitterness? Act. ●. 23. may you not say with Paul, When I was a child, I thought, spoke, and did like a child? 1 Cor 15.11. can you not see in the lookingglass of your own conscience, and say, I now know and believe that, which once I was ignorant of, and strongly possessed I should never have apprehended or acknowledged; if this be not thy present condition, assure thyself thou hast taken little thought or care to make thy calling and election sure, 2 Pet. 1.10. but if thou be'st so happy in finding this to be thy present state, and see how far forth thou hast profited in the School of Christ; consider then whether thou thyself wouldst have been contented, or how desperate thy condition must needs have been, if others had cut thee off by persecution in the midst of all thy sins: Dear Christian, if the love of God cannot yet pierce thy stony heart, let the fear of his judgements begin to terrify thy conscience, he will be contented to win thee either way; but if neither can prevail whilst thou art so encompassed with jollities of this world, remember that for all this thou must one day come to judgement, and then stand at his Tribunal when thou hast nothing but thy sinful nakedness to hid thee: nothing but the horror of thy guilty conscience to comfort thee; and none to speak for thee, but the terrible, yet just Judge, whom thou hast persecuted in his Saints, to condemn thee unto eternal torments: Oh! suffer me I beseech thee in the meekness of our Saviour, whilst there is yet time (& who knows how near it is expired?) to importune thee at the sight thereof, to be serious a little while, and consider, that since according to these rules of persecution, thou thyself must have been persecuted and perished everlastingly; how unsafe it is for thee still to harbour them in thy thoughts, approve them in thy judgement, and countenance or assist the practice of them; and whether thou dost not now run a greater hazard by being accessary to offending, vexing, troubling, and putting to death of many Saints, then at the first when thou couldst but have been a patiented in thine own person, or else a slander by, no ringleader: Renounce therefore these bloody doctrines, bearing thy brethren's weaknesses, and therein thine own, that both may live, and grow up together, edifying each other in true piety and godliness.    

CHAP. XIV. Christ's Commands and the Apostles practise are both against persecution for conscience sake.  
Mark 9.38.39. 
We saw (1) one casting out devils in thy Name and he followeth not us, and we forbade him because he followeth not us; but Jesus said forbid him not, for there is no man which shall do a miracle in my Name, that can lightly speak evil of me: He that is not against us is with us.  Phil. 1.16,17,18. 
Some preach Christ even of (2) envy and strife, and some also of good will, the one preach Christ of contention, the other of love; what then? notwithstanding every way, whether in pretence or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice.  1 Cor. 12. from 4. to 11. 
There are (3) diversities of gifts, but the same Spirit, and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all: but the manifestation of the Spirit is given to every man to profit withal: for to one is given by the Spirit the word of wisdom, to an other the word of knowledge by the same Spirit; to one faith by the same Spirit, to an other the gift of healing; to one the working of miracles, to an other prophecy; to one discerning of spirits, to an other divers kind of tongues, and to an other the interpretation of tongues, but all these worketh that one and the self same Spirit, dividing to every man severally as he will: and v. 23. No man can say that Jesus is the Lord but by the Holy Ghost.  Rom. 12.3,4,5,6,7,8. 
I Paul through the grace of God given unto me, say unto every man that is among you not to think of himself more highly than ye ought to think, but to think soberly according as God hath dealt to every man the measure of faith, for as we have many members in one body, and all members have not the same office; so we being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace which is given to us, whether prophecy, let us prophesy according to the proportion of faith; or Ministry let us wait on our Ministry; or he that teacheth on teaching; or he that exhorteth on exhortation.  Acts 18.24,25,26. 
A (4) certain Jew named Apollo's instructed in the way of the Lord, and being fervent in the spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John, and he began to speak boldly in the Synagogue; whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto them the way of God more perfectly.  Acts 19 from 1. to 6. Paul 
came to Ephesus, and finding certain (5) Disciples, he said unto them, have ye received the Holy Ghost since ye believed? and they said unto him we have not so much as heard whether there be any Holy Ghost; and he said unto them, unto what then were ye baptised? and they said unto John's baptism; then said Paul, John verily baptised with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is on Christ Jesus, when they heard this they were baptised in the Name of the Lord Jesus, and when Paul had laid his hands upon them, the Holy Ghost came on them, and they spoke with tongues and prophesied.  Luke 9.52,53,54,55,56. 
And Jesus sent into a village of the Samaritans to make ready for him, and they did not receive him; and when his Disciples James and John saw this, they said Lord, wilt thou that we command (6) sire to come down from heaven to consume them as Elias did, but he turned and rebuked them, saying, ye know not what spirit ye are of, the Son of man came not to destroy men's lives, but to save them.  Matth. 13. from v. 24. to 30. 
The Kingdom of Heaven is likened unto a man which sowed good seed in his field, and while the man slept, his enemy came and sowed tares among the wheat, and went his way; but when the blade was sprung up, and brought forth fruit, than appeared the tares also; so the servants of the householder came and said unto him, Sir, Didst not thou sow good seed in this field, from whence then hath it tares? he said unto them, an enemy hath done this: the servants said unto him, wilt thou that we go and gather them up? but he said, nay, lest while ye gather up the tares, ye root up also the wheat with them, let both grow together until the harvest: and in time of harvest I will say unto the reapers, gather ye together first the tares, and bind them in bundles to burn them ● but gather the wheat into my barn.  1 Cor. 7.12.15. 
If any brother have a wife that believeth not, and she be pleased to dwell with him, let him not put her away, but if she will departed let her.   

Observations upon CHAP. XIV.  
(1) IF he that did this miracle had been a true servant of Christ, 'tis very probable that our Saviour would have vindicated him from the contrary opinion which the Apostles had of him, because he did not follow them; notwithstanding Christ gives command that he may enjoy Christian Liberty saying, forbidden him not, because the miracle, how ill soever otherwise, was done in his name; a full argument that such as are acknowledged to have any one good gift, ought not to be silenced because they want some others: But whereas we find our Saviour avouching in these words, Many will say to me in the last day, Lord, Lord, have we not prophesied in thy Name? and cast out devils, and in thy Name done many wonderful works? and than will I profess unto them, I never knew you, depart from me ye that work iniquity, Mat. 7.22,23. which being compared with Mark 9.38,39. it is most evident, that our Saviour's pleasure was that such workers of false miracles, whom he intended to judge in the last day, should not be hindered in the mean time by a coercive power; much less such as have known good gifts, and are acknowledged to exercise them merely for conscience sake: and in that our Saviour says then, or in the last day will I profess to know them not, it will easily follow that frail mankind should not be so confident of their ability to distinguish them before hand, much less of having authority to prohibit them, in that Christ, from whom, in such case, it must have been derived, gives licence, and commands them to employ their talon.  
(2) This preaching Christ not sincerely, nor in truth, may well be meant not in respect of the manner only, but of the matter also, and in what kind soever, it was done out of envy, strife, contention, and on purpose to add affliction unto Paul, yet he in stead of silencing or punishing the offenders, rejoiced thereat; so may we suppose a godly Minister, who is acknowledged to have eminent gifts, but withal infected with some one or other erroneous opinion which destroys not the foundation: would Paul think we have prohibited this godly man to preach Christ, because that even whilst he did preach Christ he sometimes used to intermingle leaven of error? his preaching Christ might save the souls of such as heard him, whilst his error being mixed therewith, might make himself a castaway, 1 Cor. 9.27.  
(3) This Scripture tells us of multiplicity of gifts which God distributes amongst his servants, not, to some all, to some none at all; but to one he gives this gift, to an other that, with express advertisement, that the manifestation of the Spirit, be it in how small measure soever, is given to every man to profit withal, that is to profit and edify others withal: now how can a weak servant of Christ, to who God has distributed any one portion of his Blessed Truth, employ it to the honour of the Donor for the service of his people, if he shall be silenced or imprisoned by a superior power, for wanting some other parcel of truth, or interweaving therewith some erroneous doctrine, in the opinion of the Rulers where he lives? and how can they justify this doing evil that good may come of it? the interring a good gift together with a bad one? or how can they be so certain that such opinions are erroneous, when their Ancestors perhaps declared them to be orthodox, and their successors will have power to the same again hereafter? whilst other Nations and People, whom in other respects they acknowledge as wise and conscientious as themselves, do hold the same at present? This is not alleged to hinder any severe or pious inquiry after truth, the most eminent of all God's gifts; or the holding fast thereof when it is found; but to temper and qualify the fierce zeal of such who deny to others the same Christian Liberty which they assume unto themselves: Are we not all alike commanded to try the spirits? 1 Joh. 4 1. and is it not required of us all alike to buy the truth and fell it not? Prov. 23.23. to what purpose need I take pains to try the spirits myself, when I am certain that my neighbour who is stronger than I, will impose his spirit, what ever it be, upon me? to what purpose should I buy the truth? or how can I possibly hold fast that which is good, 1 Thess. 5.21. when a mightier than myself pretends he may take it away at pleasure? but is it so? Do we think the Spirit of God requires such impossibilities? Is he become an Egyptian taske-master, and as if he would purposely pick a quarrel and destroy us, require what lies not in our power to perform? Oh far be from us all such blasphemy and profaneness, let God be just and every man a liar, Rom. 3.4. Does he command us to prove all things and hold fast the good? Does he command us to buy the truth and sell it not? then certainly he intended we should have means and power conducing thereunto; may such therefore in their most retired thoughts consider how heavy a doom betides them that hinder men in the search of truth, or plunder them of it, when they have found it: And since he that refusing to employ his one talon, ●id it in the earth, was condemned to utter darkness, Mat. 25.25 28.30. what think we will their lot be, that will not suffer men to improve that one talon or gift which God hath given them, because they have not all the rest, or so many perhaps, or in so great perfection as they themselves in their own apprehension suppose to have? whereas God's practice and promise is to give greater abundance afterwards, to such whose faithfulness he hath first had experience of in a little, Mat. 25.23. We find in the Acts. c. 10.46.48. that when Cornelius with many of the Gentiles spoke strange tongues, Peter forth with baptised them, which those of the circumcision found fault with; but Peter informing them of the whole matter excused himself, saying, forasmuch as God gave them the like gifts as he did unto us who believed on the Lord Jesus Christ, what was I that I could withstand God? And when they heard these things they held their peace, and glorified God saying, then hath God also to the Gentiles granted repentance unto life, Act. 11.17.18. Now if Peter could not withstand God in his servants which had but the like, or more inferior gifts to himself; how unwarrantable is it for us that come short of Peter's spirit to oppose our brethren, who perhaps have yet more excellent endowments than ourselves? and how can they judge them to be otherwise, since such only as are Spiritually minded can judge of Spiritual gifts? and such as are less Spiritual have not a capacity to judge of those which are more Spiritual, 1 Cor. 2.14. but if an Angel or the Blessed Spirit hath revealed any further truth unto a brother, Act. 23.9. (despicable perhaps in the eyes of the world) as it is not safe for me to be over credulous at the first noise upon his bare report, without examining it by God's word, the only touchstone of all truth; so is it altogether as unjustifiable for me to silence or suppress this brother with his revelation, because God gave me not faith enough to believe it; and though it should prove counterfeit, yet am I excused in leaving it to God's discovery by such Spiritual means as he appointed, because I could not infallibly be assured the falsity thereof, but in oppositing it, for all that I could judge, might possibly have resisted God therein.  
(4) Here we see one teaching publicly, who yet himself had need, and was afterwards farther and more perfectly instructed by a man and woman, whom yet we do not find to have had any extraordinary or miraculous gifts: and the Centurion who though he had committed Idolatry in falling down at Peter's feet, and worshipping him (but ignorantly) with divine worship; yet through God's infinite mercy, and pardoning him as is presumed, he suddenly thereupon received the Holy Ghost, Act. 10.25.26.44.  
(5) These were twelve proselyte Gentiles Disciples and good Christians who yet professed themselves not to have heard whether there were a third Person in Trinity; and so doubtless many a godly Saint may live and die, into whose thoughts never entered one of hundreds of tenets and points in Christianity, which when once started, certain Spirits are so earnest after, as by and by, in all post haste and speed they make the study and knowledge of them necessary to salvation, when yet they might for the most part, as well have lain still in silence; since controversies do chief make breaches upon the bond of love, disturbing the practice of true piety and godliness, rather than further us in the way to Heaven.  
(6) Such as say most for a coercive Power and Jurisdiction, do levy their main strength and forces from the Old Testament, acknowledging that what they find in the New, is only by consequence and probability, no express command or precedent of persecuting for conscience fake: And in my slender judgement, the controversy is stated, debated and decided in this very place of Scripture by our Blessed Saviour and his Disciples James and John: Elijah having delivered the Word of God unto the messengers of Moab King of Samaria, that because the King had sent them to inquire of Baalzebub, he should not come down from his bed but die, which the King having notice of sent a first and second Captain with their fifties to fetch Elijah, with an intention as may probably be conjectured to punish him for obeying God's command and telling truth: Elijah prayed, and fire comes down from heaven consuming both the Captains with their fifties, 2 King. c. 1. the former part. And here we find that our Saviour having sent to a certain village of the Samaritans, and commanded to make ready for him, which they refused; James and John would have had fire from heaven to consume them as Elijah did, whereunto our Saviour answers, not telling them that the case was different, but that he came not to destroy men's lives; as if he should have said, though the Israelites and people of God under the Law, had order to invade the Nations, dispossess them of their Country, and put such to the sword as were Idolaters or did oppose them; yet He came not to destroy men's lives for refusing of his Gospel, and so went to an other village, Luke 9.36. nay in John 12.47.48. He said, He was not to judge such then, but that they should be judged in the last day: In like manner when the Gargasenes desired him to departed out of their coasts, forthwith he took shipping and went away, Mat. 8.34 c. 9.1. and so if he of Belphage that owed the Ass for which our Saviour sent, had refused to let it go, Mat. 21. in the beginning, or if he who was ordered to make ready for our Saviour's eating the Passeover in his house, had given denial, Mat. 26.18.19. doubtless our Saviour, of whom Isaiah prophesied, c. 42.2 Mat. 12.17.19. He shall not strive, nor cry, nor lift up his voice in the streets: would have left them as he did the Samaritans and Gargasenes, and sought another Ass, another house: And though it be said there, that the Prophecy must be fulfilled, Behold thy King cometh unto thee meek, and sitting upon an Ass, a colt, a foal of an Ass, Mat. 21.4.5. yet the Prophecy says not, that it must have been fulfilled in the consent of the proprietor of this Ass; neither do I find that those of Samaria, or the Gargasenes were more excusable for not receiving our Saviour, than he of Jerusalem should have been, if he had not obeyed our Saviour's desire in making ready of his house to eat the Passeover in: But if our Saviour's intention had been to have gone through with any thing wherein he found opposition, He had the Prerogative of miracles, and legions of Angels ready for his assistance, Mat. 26.53. or if he had meant that his Disciples, or their succe●ours should strive and use coercive means, question esse he would either have given such Commission, or insinuated so much in one place or other of the Scripture, and they at some one time have practised it, to be seen afterwards as a precedent upon Record to after ages: Nay, when our Saviour, who had all power in heaven and earth, Mat 28.18. gave his Disciples power to heal the sick, cleanse ●…apers, raise the dead, or cast out devils, Mat. 10.8. may we not justly think he gave them so much, as they at any time should have cause to use or stand in need of? surely if the Spirit of Christ and his Apostles, had so meant it and seen occasion, this commission was ample enough, and could as well have justified the Apostles sending for a band of Soldiers, and prevailed for their coming, as it did Petter in the miraculous judgement which he passed upon Ananias and Saphira, Act. 5. in the beginning, for all they did was in virtue of that Commission▪ but since it is apparent, that all the gifts and power given them were miraculous and spiritual; how dare we only, (unless we derive title from the Papacy herein) who are but their successors, of the youngest house degenerated, after so many generations, presume to exceed commission which gave us miraculous power, and rather than want dominion, descend and snatch at civil power, because we have not faith enough to use the other. 'Tis not unknown to me that such as stand for this coercive Discipline in the Church of Christ, acknowledge that our Saviour did not prescribe so much expressly, nor the Primitive Christians practise it, because the Civil Magistrate was heathen, and would not lend them the Civil sword, and the Christians being few in number could not command it; I answer, 'tis pity such quarrelsome Christians are so many in number (for there would be never the fewer good Christians, if such Christians would part with such opinions) and that it is yet more pity that better Christians (such as will rather suffer then offer violence, and sooner turn the other cheek to those that strike them, then strike again, Mat. 5.39.) do not live in such Countries where the Magistrate is content to confine the Civil sword to ●…ill uses, for which purpose only it was ordained and sanctified by God Almighty: and lastly, for a full solution, I may reply, that the children of Israel were few in number and weak of force in respect of the Nations, Deut. 7 7. and this consideration we find did often terrify them, even when they were to enter and take possession of the promised Land, Numb. 13. and 14 chap. neither did they overcome and vanquish their enemies the Nations by their own strength or numbers, so much as by the miraculous power of God, Numb. 14.8.9. and in same manner, if it had been Gods good pleasure to command that Christians should invade Nations and People differing from them in Religion, God would infallibly have assisted them until their enemies had all been utterly rooted out.  
But to omit other differences for matters of Religion amongst the Jews themselves, the then people of God, was not the Sadduces denying the resurrection, Mark 12.18. as great as any among the Christians? and yet we find no directions in all the Old Testament to persecute or punish them; we do not find that ever the Church of the Jews did persecute or punish them, nor any of the Prophets condemning their omission of it; nay, doubtless our Saviour and his Apostles would have blamed them for omitting it, if they had been , making use of it as a great & strong argument against them, in that they forbore to persecute the Sadduces for holding there was no resurrection, which makes void the faith and hope of all God's Saints, and yet set themselves to persecute the faith of Christ without which they could not possibly have salvation: I suppose no man will say but the Jews had as much power to punish the Sadduces for this erroneous opinion of theirs, as they had to crucify our Saviour, and persecute his Apostles, they might have had recourse unto the Civil Magistrate, and made the same complaints against the Sadduces which they did against Christ jesus and his Disciples; and when men will set themselves on mischief, the devil is still ready to furnish them with instruments and means of all sorts to accomplish their desires: but it may suffice for all, that we find God in many places charging them with the blood of his Prophets which they had shed, but never reproving them for not putting any to death for matters of Religion, except certain Idolatrous Prophets and others expressly named unto them, and were so warranted as they could not mistake one for an other, whereas had the Commission been general for persecuting all such as they thought differed from them and the truth, it might have some what excused them to cry out unto the Lord for pardon, and say they were mistaken, supposing those Prophets had been misbelievers, they thought they might safely have persecuted them by virtue of such or such a warrant, meaning to do him good service in putting them to death; but since we find not any authentical presumptions, much less such full commission as can justify the torturing, fining, or taking away the lives of men for conscience sake, 'tis a notorious sign we sympathize too much with those stiffnecked and cruel Jew's the first executioners of persecution, for which the whole Nation, after so many hundred years, remains still dispersed in slavery to all people of the world amongst whom they live, and outcasts from the promises of God.  
But since neither the wrath of man, his wisdom nor his zeal fulfil the righteousness of God Jam. 2.20. since we must not speak wickedly nor deceitfully for God, Job 13.7. as though his cause needed or could possibly be advanced by indirect means, the safest course is to make use of such only as are expressly warranted.  
It was the custom of our Saviour to speak to the multitude in Parables and dark say, That seeing they might not see, and bearing they might not hear, Mat. 13.13.14.34. and answerable unto his own practice, he commanded the Apostles that they should not give that which was holy unto dogs, nor cast their pearls before swine lest they trample them under feet, Mat. 7.6. but that we may not think our Saviour might as well have held his peace and not speak at all, as so obscurely; we find recorded, that he descended notwithstanding unto the capacity of his chosen ones, to w●…m it was given to know the mysteries of the Kingdom of Heaven, Mat. 13.11. and to them he spoke from time to time as they were able to apprehend and practise, Mark 4.33. But blessed be thy infinite wisdom, and glorified be thy infinite mercy, Dear Saviour, that in a matter so much concerning thy beloved ones, the peace and quiet, life and death of thy Saints, wast pleased through the inspiration of thy blessed Spirit to move the Disciples, that they should desire Thee to declare unto them this Parable of the tares, Mat. 13.36. and to the great comfort and advantage of thy people, with as great confusion to such as hearing hear not being left so inexcusable, hast even with a Sunne-beam of thy glorious Gospel, which as it were fixed in our Hemisphere, shines both day and night, engraven in every street & house, that it is thy eternal decree and pleasure, the Sun should shine upon the bad for good men's sake, and the tares be permitted to grow, out of thy love unto the wheat, Mat. 5.45 c. 13.29. because if the Sun should forbear to rise again, good men would be wearied out with uncomfortable darkness, and by pulling up the tares, the wheat itself would be endangered: If we will then believe our Saviour expounding of his own Parable, He that soweth the good seed is the Son of man: the field is the World: the good seed are the children of the Kingdom, but the tares are the children of the wicked one: the enemy that sowed them is the devil: the harvest is the end of the world; and the reapers are the Angels, Matth. 13.37.38,39. It rests only to be decided, since this wicked one is so fruitful in his off spring, which of his children are not to be rooted up before the harvest, but let alone till the end of their life, which to them is the end of the world, Eccles. 11.3. And in regard we have express warrant in Holy Writ for rooting out and putting to death several children of the wicked one, transgressors in the Civil State; it must necessarily be understood, that by these tares are meant, offenders, transgressors in the Church, such as corrupt and defile the innocence and purity of God's Ordinances and Doctrine in the Gospel; these are those, or rather those which are taken for these, so hardly distinguished and known; not that truth and falsehood be so like one another, but because carnal men cannot but judge carnally: and it will be granted on all sides, that God's people, being so few in number in comparison with the children of the world they must needs (though they were never so upright both before God and man, for the better, the worse in this respect 1 Cor. 15.19. if matters were to be carried by voting) be taken for weeds and tares, and consequently be rooted up, if any to be rooted up at all. But Christ knowing how far forth men's understandings were depraved, whereby they would be carried to mistake wheat for tares, with an intention to do God good service in pulling of it up, Joh. 16.2. He tells them plainly, Nay, I will not have them pulled up as yet, let them both grow together till the harvest: and then likewise has he appointed other reapers, Angels, who are better able to distinguish between good and bad; and yet their commission too is limited; they must first gather the tares together, then bind them, and afterwards they are to be burnt, v. 30. he will not have his affairs done hand over head, no order or circumstance must be omitted, if the welfare of his little ones may be any ways endangered.  
For further evidence of this Scripture according to the aforesaid sense and meaning, we have that place of 1 Cor. 7.12.15. which makes it still more concluding and undeniable: An unbelieving wife is not to be put from her husband, much less put to death; and if an unbeliever must not be rooted up, nor separated from a believing yoke-mate, then much less may such as are called Heretics, Schismatics, because they differ from us only in some opinions: Paul advised the Corinthians that they should not keep company with a brother that was a fornicator, covetous, extortioner or Idolater, he said not put him to death, 1 Cor. 5.11.  
And because I know it will be again objected that the Christians being few and weak in strength could not have the assistance of the Civil Magistrate to put this unbelieving wife or an Idolater to death; I answer, that the force of the argument lies not in that, whether the Christians had then power to do execution on them; but whether or no, in justice before God they might, and would if it had been permitted: Secondly, 'tis likely this believing husband, if the Civil Magistrate had interposed, had no more power to put a way his unbelieving wife, than he had to put her to death, but the Holy Ghost, by ' Paul, directed the Corinthians what their duty was in conscience, without discoursing how fare the Civil Magigistrate would approve thereof, and Paul knew what power of miracles had been given them, which through strength of faith would have carried them on, against all obstacles and opposition in whatsoever they had undertaken upon good ground and warrant: but thirdly, and lastly, if the unbelieving wife was worthy of death, and should by tied have died, if the Christians had had power to do justice on her; 'tis very strange that Paul should not only require the believing husband to retain her still as his wife, but insinuates that he ought to do so in hope she might be converted by him, 1 Cor. 7.16.  
Suppose a man sick of some deadly disease whereof he cannot possibly recover without applying thereunto the leaves or flowers of a certain herb; a friend tells him he has some of the seeds, and 19 several sorts besides, but not knowing one from the other, gives him all 20, assuring him that there is amongst them, that very seed which he desires: I query, if this sick man cannot infallibly be informed which of the 20 is the right, whether in reason and discretion he ought not to take all these 20 several seeds, and sow them in his garden, that they may grow up together, and himself with the help of others if need be, better distinguish after wards which was the true seed, and which is the leaf or flower that he hath need of? and since he cannot be infallibly assured that any one is more likelier than the other to be the right, if he should sow only one of them and cast the other 19 away, whether were it not 19 to one, but he had thrown away the true seed which should have saved his life?  
In like manner, every man in his natural condition is sinne-sicke even unto death eternal: if he be borne in Spain, 'tis told him that nothing but Popery can cure him, neither is he permitted any other Spiritual physic: If he be borne in Germany, Lutheranisme in most places is there held as sovereign, and all other opinions interdicted though not with such severity: and so in most Countries, men are only suffered to be instructed in the Country Religion (be it good or bad) where they are borne and bred; and how great a hazard this is, any man may be able to judge, that will but set his thoughts thereon.  
If you ask any man where it were best to be borne and educated in this respect; every one, till he be enlightened, will say in his own Country, or in such another of the same Religion; but if you ask him in what other Country of a different Religion, did he but consider with himself, he would quickly say, in Holland; because there is some possibility a man may there come to knowledge of that Religion which he accounts to be the true one: So that if men will but put themselves into a posture of indifferency, and wave all sinister and pray judicial thoughts, the very light of nature will force him to acknowledge truth. Summon up twenty several opinions, supposing that amongst these twenty you have that true one which can only save all such as are to be saved: If twenty professors of these twenty different opinions respectively, should agree in any one of these twenty to be the best, second to that which is peculiar to every one of them a part; might not that, by standers by, which adhere to none of all the twenty, be probably thought not only the second, but the very first and best of all the twenty? And if any State or Country where any one of these twenty opinions or religions, call them what you will, were established by Law, should put to death all such as were of the other nineteen religions or opinions, would not it be nineteen to one but they had put all God's Saints to death, and as much as possibly they could, rooted up the truth itself, and banished it from off the earth never to return again? and yet such as hold with persecution cannot possibly avoid this rock on which they run such danger to split and ruin themselves eternally.  
Again, a Turk desiring to turn. Christian comes to Amsterdam, and because he may have heard there are Christians of twenty different opinions, suppose every one of them damnable but the true one; this Turk a worldly wise man, (for better he cannot be as yet) will not entertain either of the twenty opinions upon trust, but informs himself fully of them all, and at last fixes upon one: Most men may now say, that in regard of his natural propensity to evil, 'tis nineteen to one, but he hath miss of the true Religion; but had he gone to any other City where one of the twenty only had been permitted, besides the taking up a Religion at hap hazard, the wager had been nineteen to one, that he should not so much as have heard of the true one, and consequently, according to the same odds impossible for him to have met with it and embraced it: Now which of these two propositions is the best, or more agreeabel to common sense, will easily appear, if we consider, that in the first a man is certain the truth is present, and certain to hear what the truth can say for itself; but in the other, there is no certainty of either, and yet it must be accepted at adventure without examination or trial, not in judgement.  
But to return a little: There was no commission given by our Saviour to his Disciples, or by the Disciples to the Primitive Christians, but they were either to execute it in their own persons, or else to recommend it unto others; now it is granted that the employing of the Civillsword was not meant unto the Apostles nor to the Primitive Christians in their own persons, because they neither had, nor could have it in their power to make use there of, though they should have desired it; so that in effect it must be inferred by the abetters of perfecution, that our Saviour or his Apostles must have given some anticipated order, that when ever the people of God could get the Civil Magistrate to friend, that then they might make the best improvement thereof they could to whip men into the truth: But it concerns such to produce this New Gospel with a second Order or Commission, that take upon them the execution of it: And whereas they pretend likewise to employ this Civil power against such only as are obstinate in wilfully shutting of their ears against the truth, which they say hath been held forth unto them in such a rational way, as if they themselves would, they might have been convinced to the acknowledgement thereof; and that not succeeding accordingly, it appears plainly they sin against their own conscience: from hence it would follow, That if the Gospel were proffered unto all Nations and to every man in the world, that it should be in every particular man's power to receive it, be enlightened, and embrace the truth at his own pleasure, which yet I conceive will not be owned by these who bring themselves into the labrinth of this inextricable consequence; for doubtless Paul even when he was a persecuter had heard more of the Gospel than thousands which were converted before him, some of them even at first sight and hearing of the Apostles: so that according to this rule, he ought to have been persecuted to death in his obstinacy before he had lived long enough, and till the accomplishment of time, which God had appointed for his conversion; Secondly, if the Gospel had been tendered unto Paul in such a way of sufficiency for converting all men that are willing to use means (as doubtless it was tendered unto him in the same manner as it was unto other Primitive Christians) than Paul could not have excused himself and said he persecuted the Saints ignorantly, and that therefore the Lord shown merey on him, 1 Tim. 1.13. but he would rather have aggravated his own obstinacy and sinning against his conscience, so much more magnifying Gods excessive goodness in his pardon.  
But what do these persecuters gain, or how do they extenuate their own fault, or not justify the Turks and Papists in the same, by saying they reject and punish only such as sin against their own knowledge and conscience? do not even Papists profess the like? I have known some kept in their Inquisitions for years together, nay, so many years as we count a term of three or four lives, and yet suffer them to die a natural death at last in prison because they would not conform; and the Inquisitors thought them not sufficiently sinning against their own conscience to loaf their lives before hand by the hangman. But you'll say perhaps, that Papists or other heretics cannot justly pretend to have proffered the truth in such a way as might infallibly convince all such as were not obstinate, but willing to receive it; because they cannot tender that truth to others which they themselves have not: I answer, that this is no reason to bear sway with Papists, no more than when Papists allege the like to Protestants: If it be lawful for any People or Religion to persecute or keep Inquisition houses, alleading the truth hath been sufficiently held out unto them, 'tis lawful to all alike; neither can any one word be spoken which in the judgement of rational indifferent men such as are not concerned in the quarrel, but will decide the controversy indifferent, either to be let alone, or practised by both alike, and so it must remain until the great day of judgement, as not being to be determined by any less Oracle then of God himself.  
But suppose you had tendered the Gospel in a powerful and all-sufficient way of convincing all such as were not perverse, and could likewise distinguish who were thus malignantly obstinate, sinning against their own consciences as you allege; if God be pleased to let such still survive, who besides the hangman, such as are authorised thereunto, may without being guilty of their blood, put malefactors to death at any time, much less before the time? before the sentence be decreed or published by God the highest Judge? but me thinks I see it still more clear, that though such wilful heretics could easily be distinguished, yet it is Gods will and pleasure they should be permitted to live out the days which he has given them to repent in, or aggravate their sin; and I beseech the Christian Reader in all tenderness of affection, impartially to join with me in the trial of it.  
In the Parable of the Tares above quoted out of Matth. 13. we find the Reapers to be Angels, whom I presume we may sa●ely grant able to distinguish Tares from Wheat, and the Housholder was God himself who could instruct his Reapers wherein they had been ignorant; and notwithstanding God will not have these tares pulled up, lest they should also pull up the Wheat therewith; and yet the difficulty lies not so much in distinguishing betwixt the children of the Kingdom, the good seed, good Christians; and the tares Antichristans the children of the wicked one, Matth. 13.38. for this difference is fully known to both; either of them knows how opposite is to the other, each of them loves their own, and hates the other, Joh. 15.19. which could not be, if that they did not clearly know in what they were distinguished: But the difficulty lies, in that the tares take themselves to be the wheat; and therefore if pulling up of tares were not prohibited unto all in general, but made lawful unto any, even unto those that could infallibly distinguish them, our Saviour knew the tares would have assumed this liberty to themselves, and so have pulled up the wheat instead of tares, which I humbly conceive to the reason of the Householders prohibition not to have them rooted up at all, submitting in all meekness to every pious Reader to be instructed better, desiring them to consider in their meditations on this Parable, how careful the Blessed Spirit was in declaring both the persons that should not pull up the tares, and those that should: Secondly, the time when the tares should not be pulled up, and when they should: They that should not pull up the tares were the Householders servants, such as pretended, and meant to do him good service by this officiousness of theirs; and whether they were meet pretending servants only, as perhaps some may conjecture in being distinguished from the Angels, Matth. 13.41. yet they were such as might be mistaken in distinguishing the tares from wheat; not the great difference which was betwixt them, for it they knew but one, the other was quickly discerned; but in that they were apt to take the tares to be wheat, and consequently the wheat to be tares; and in this respect (though they might otherwise be accepted) they pretended above their strength if they themselves were tares, or gave occasion unto the tares to err in imitation of them though they themselves were wheat, for which cause they are commanded to let the tares alone; the Angels must be both weedors and reapers: and doubtless as the text insinuates, that as the servants might be mistaken, not certainly knowing which was tares, and which was the wheat; so doth it follow that the Angels are infallibly informed thereof, and cannot be mistaken.  
Again, the Lord declares himself about the time: He will not have these tares the children of the wicked one, the Heretics pulled up so long as the World lasts, that their life; but that the time for pulling them up shall be the harvest, the end of the World, v. 39 And lest any one should say those servants were forbid because they knew not sufficiently to distinguish one from the other, but that the servants of God know the truth, and so the true professors and may therefore root out Heretics: I answer no; and that the Angels were likelier to know Heretics then the very Saints on earth; and yet these Angles must not go to rooting up the tares until the day of judgement; but the use of the Parable lies not so much in applying the prohibition unto the true Church for not rooting up the tares; but rather unto a false erroneous Church, that such might be withheld from rooting (though every Church so far forth as it persecuteth others is false) for if God had given leave unto the true Church to pull up the tares, each false Church pretending to be the only true one, would have appropriated the commission to herself, and so have gone to work pulling up more wheat the tares.    

CHAP. XV. Certain Testimonies which God through his divine providence directed to be uttered by unbelieving jews and Gentiles in favour of the Apostles and the Gospel, recorded by the Holy Ghost as a witness against all persecuting Christians.  
ACt. 5.33,34,35. 
When the Jews were cut to the heart, and took counsel to stay the Apostles, them Gamaliel a Doctor of Law and in reputation among all the people, said unto them: ye men of Israel take heed to yourselves, what you intent to do touching these men.  V 38.39. 
Restrain from them, and let them alone, for if this counsel or this work be of men it will come to nought, but if it be of God ye cannot overthrow it, lest you fight against God.  C. 23.9. 
The Scribes that were of the Pharisees part, arose and strove, saying, we find no evil in this man [Paul:] but If a Spirit, or an Angel hath spoken to him, let us not fight against God.  C. 18 12,13,14,15,16. 
The Jews made insurrection with one accord against Paul, and brought him to the judgement seat, saying, this fellow persuadeth men to worship God contrary to the Law: But Gallio said unto the Jews, if it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you, but if it be a question of words and names, and of the law, look you to it, for I will be no judge of such matters: and he drove them from the judgement seat.  C. 23.27.29. 
This man Paul was taken of the Jews, and should have been killed of them, than came I with an army and rescued him, whom I perceived to be accused of questions of their law, but to have nothing said to his tharge worthy death or bonds.  C. 25.24,25. 
Festus said, King Agrippa, and all men which are here present with us, ye see this man Paul about all the multitude of the Jews have dealt with me, both at Jerusalem and also here, crying that he ought not to live any longer, but I found that he had committed nothing worthy of death.  C. 26.30,31,32. 
And when Paul had spoken, King Agrippa risen up, and the Governor & Bernice, and they that sat with them, and when they were gone aside, they talked between themselves, saying, this man doth nothing worth of death, or of bonds. then said Agrippa unto Festus, this man might have be one set at liberty.   

Observations upon CHAP. XV.  
I Know there are many, who altogether slight the testimonies of these Unbelievers, as if there were no weight in them at all, nor no more to be reflected on, than the fondest fancies of their idolising imaginations: but we shall find them in a higher degree regardable, if we consider; 1. That they were all spoken in favour of the Gospel: 2. That being Unbelievers, they could not be induced thereunto for conscience sake, as if they had been in love with Christianity, but merely constrained by force and evidence of reason, as Paul says of them upon another occasion; that though they had not the Law, they did by nature the things contained in the Law, and so not having the Law, are not withstanding a Law unto themselves, Rom. 2.14.3. That God prospered each of these instruments and made them successful to preserving of the Apostles persons and propagation of the truth: for we find that the Jews were so convinced with gamaliel's arguments, that they all agreed in stead of killing, to beat the Apostles only: and so being let go, they taught daily in the Temple, not ceasing to preach Christ jesus, and the number of the Disciples were multiplied, Act. 5.41.42. c. 6.1. By means of the Pharisees party that sided for Paul against the Sadduces, the chief Captain with his soldiers, gained oppottunity to relieve and bring him into the Castle; thence was he conveyed for Caesarea, and so for Rome, where he lived two whole years in his own bired house, receiving all that came unto him, and teaching those things which concerned the Lord lesus, with all confidence, no man forbidding him, Act. 28.30.31. which how effectually it wrought, appears by that testim  which the Spirit of God by Paul gave of them, that their faith was spoken of throughout the whole world, Rom. 1.8. And lastly, by the event of what is come to pass, we may clearly see the wise providence of God in so disposing, together with his approbation of what succeeded.  
If then these Unbeleeyers, by the law of Nature, did the things contained in the law of Moses; how will they condemn us in the day of jadgement, who having had the advantage of both Tables, and been so long instructed in the Schools both of the Prophets and Apostles, do yet walk point tlanke, as if we were desperately hardened against the Law of Nature, and strength of reason? The jews being swollen big with envy, and enraged to the highest resolutions of putting the Apostles to death for conscience sake, for obeying GOD rather than man, Gamaliel a stranger to the promises of grace, without God in the world, Ephes. 2.12. cries out, Ye men of Israel, Suspend a little: look about you: take heed what you do: engage not yourselves in a possibility of fight against the Lord of Hosts. The Scribes that were on the Pharisees side, perceiving that Paul was a Pharisee as touching the Resurrection, Act. 23.6.9. that they might rescue him from the fury of the Sadduces, profess, saying, We find no fault in Paul, but if a spirit or an Angel hath spoken to him, we may not, we cannot, let us not set ourselves to sight against God. Canthere be any thing more full of truth than either of these say? Hath not the blessed Spirit recorded them for such in sacred Writ? Do they not exactly quadrate with common sense and reason? Will not so ample a truth in the mouth even of these unbelieving witnesses, condemn us Christians, whom Paul may tell unto our shame, that there is not a Wise man amongst us, not one able to judge between his brethren, 1. Cor. 5.6. But Christian persecuteth Christian, and that not barely to the scandal of unbelievers, but to the keeping them from ever coming to the knowledge of the truth. Paul is accused of the jews for teaching to wor ship God contrary to Law: Gallio the Deputy of Achaia, tells them he thought it no wrong to any man, or wicked lewdness, which in such case he would have judged and done reason, but being rather matter of words or names, some difference in their religion (wherein he thought men might have as much liberty to differ, and no more subject their consciences to the commands of others, than if it were only for matter of words or names) he refused to be judge thereof, and drove them from the judgement seat. More than forty men made a vow not to eat or drink till they had killed Paul, Act. 23.13.14. but Claudius Lysias rescues him, v. 27. The multtude both at jerusalem and Caesarea, exclaim against Paul, saying, he deserved to die, and dealt with Festus how they might compass it: yet he testifies that Paul had committed nothing worthy of death, Act. 25.24.25. And to sum up all his charge, though Paul was accused as a heretic, an Idolater, teaching to worship God contrary to Law, and a mover of sedition, because it was well known, that the preaching jesus, the differing from the jews in Religion, was the only reason which incensed them so much against him, both Gallio, Claudius Lysias, Festus, and King Agrippa, all Unbelievers, attest they find no matter of death in Paul, but that he might enjoy his liberty, Act. 26.32.    

CHAP. XVI. Certain acts of justice and favour which the unbelieving Magistrates and Officers of the Gentiles did unto the Apostles, recorded in the Gospel as a witness against the corruptions and cruelty of Christians.  
ACt. 17.9. 
When they had taken security of Jason, and of the other, they let them go.  C. 19.38,39,40. 
If Demetrius and the Craftsmen which are with him have a matter against any man, the Law is open, and there are Deputies, let them implead one an other; but if ye inquire any thing concerning other matters, it shall be determined in a lawful Assembly, for we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse.  C. 22.25,26,27,28. 
And as they bond him with thongs, Paul said unto the Centurion that stood by, is it lawful for you to scourge a man that is a Roman uncondemned? when the Centurion heard that, he went and told the chief Captain, saying, take heed what thou dost for this man is a Roman: then the chief● Captain came and said unto him, tell me, art thou a Roman? he said, yea: and the chief Captain said with a great sum obtained I this freedom: and Paul said, but I was free borne: then straightway they departed from him which should have examined him [with scourging] and the chief Captain also was afraid, after he knew that he was a Roman because he had bound him.  C. 24.23. 
And Felix commanded a Centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.  C. 25.16. 
Festus answered, it is not the manner of the Romans to deliver any man to die, before that he which is accused, have the accuser's face to face, and have licence to answer for himself concerning the crime laid against him.  V 27. 
It seemeth to me [Festus] unreasonable to send a prisoner, and not withal to signify the crimes laid against him.  C. 27.3. 
And Julius courteously entreated Paul, and gave him liberty to go to his friends to refresh himself.  C. 28.16. 
Paul being brought prisoner to Rome was suffered to dwell by himself, with a soldier that kept him.  C. 16.36.37. 
And the keeper of the prison told this saying unto Paul, The Magistrates have sent to let you go, now therefore departed and go in peace, but Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison, and now do they thrust us out privily? nay verily, but let them come themselves and fetch us out, v. 39 and they came and besought them and brought them out, and desired them to departed out of the City.   

Observations upon CHAP. XVI.  
THe Machivilian policy which has infected too many, doth so fare transport us to the suppressing any thing which springs up against our own opinions and understandings, that if but one blossom thereof appear in any man, though to our own knowledge he have never so good gifts besides, we suddenly malign and metamorphose them to become so much venom and poison unto him; so much aggravating of the matter, as though he had purposely applied himself and attained to such abilities the better to play the hypocrite withal, and make way for this mustardseed of error (as they conceive it) to grow up more securely until it equalise a Cedar, a complete Champion strong enough to defy all opposers: but should the God of mercies deal so with mankind, could any thing betid the universe less than another Noah's flood? Christ taught us only to pray for pardon of our trespasses, as we pardon those that trespass against us, Matth. 6.12. and I conceive this to be such a lesson, as we shall be chastised for no one in all the Bible so much as this; not that I apprehend it harder than the rest (for what mortified soul might not easier forgive all the offences done unto himself, than sometimes not to have given just offence to others? we have premeditation to help us in the one, when many times we fall into the other unawares) but rather be cause this lesson is so much more slighed, so little regarded; so prone are we to be revengeful, spiteful, or unquiet, till we satisfy our own desires, even towards such as never offended us except in differing from us in opinion, that we are apt to think we may justly persecute both in thought, word and deed what ●re we dislike in them and yet pretend to love their persons dear: we have learned to distinguish betwixt their vices and their persons (which were possible enough but that we commonly go to near the quick) and say we aim at their errors, at their vices only, and aught in justice to see justice do upon them; but because the Devil is too often too crafty for us, and I will only say thus much: That as we pray and practise persecuting men's errors, as we allege, with love unto their persons; so will God one day find as good a distinction to pardon our sins, and yet punish us soul and body in hell fire eternally. But amongst all those against whom we vent our spleen and malice, it may appear that such as had offended only in tenderness of conscience, have had the greatest share: If we will but call to mind the stories we have heard, the examples we have seen, and what we have been consenting to ourselves; we shall easily find that no offenders of any sort soever have felt more harsh proceed in the whole managing of their arraignment, than such as suffered for conscience sake; such must be kept close prisoners in very dungeons, denied the visit of their wives and children; whilst others for gaining opportunity to see them only, were brought within the compass of being punished. Those unbelieving Romans, as Paul said of the Bereans upon another occasion, Act. 17.10,11. were far more noble, more just, may I not say more Christianlike? Vnicuique suum tribuere belongs to Christians; and though the best had all things in common, Act. 4 32. and none of us ought to regard propriety when God's cause requires what we have; yet such as shall abridge us of this privilege, of this propriety, and take it from us without our own consents, will be never a whit the more excusable at the great day of reckoning. When the chief Captain understood that Paul whom they had bound uncondemned, was a Roman, he suddenly not only unbound him, but sought to ingratiate himself and curry favour with him; nay the very Magistrates of Philippi, understanding that Paul was a Roman after that they had beaten him, not only sent forthwith to let him out, but because Paul desired it, and would not be dismissed in huggermugger, they came in person to the prison, and besought him to departed: surely those Magistrates had very me●ke spirits and dispositions, or else were subordinate to very just superiors whom they endeavoured to give a good account to: many a Christian would rather have said, what! Paul a Roman, change his Religion, or be of such an opinion? his fault is so much greater, one would have thought he should have known better, he deserves double stripes, and forthwith without further examination, stripped him of all he hath, and would upon such an occasion be like God himself, that they might plunder and take from men even what they have not, Matth. 25.29.  
But it were better, and a far safer way in being too remiss than but a little over severe, especially having to do with such, who, however abject in the eyes of men, may possibly be dear to God, like the apple of his eye, Zach. 2.8. whom for any one to offend, is worse than to have a millstone hung about his neck, and cast into the sea, Matth. 18.6. and however the world revile them for the present, they are they that shall judge the world hereafter, 1 Cor 6.2. Paul tells the Romans, that salvation was come unto the Gentiles to provoke the Jews to jealousy, Rom. 11.11. as though God used that as a means to win the Jews again into his sheepfold; as though Paul thought such an argument a most prevalent motive to regain them: Dear Brethren, I beseech you let not us give the Saints of God to see, there is less hopes of us than of the Jews; let us by these favours which God in his providence, stirred up those unbelieving Gentiles to express unto the Gospel's cause, provoke us to treat all Christian's more mercifully hereafter, not forgetting that our Saviour requires us to be merciful as our heavenly Father is merciful, Luke 6.36. & if any one shall say it is impossible to be merciful as our heavenly Father is merciful, and so grow regardless of this command of our Saviour's, like the slothful servant who having received one talon, and being to give an account thereof, said, Lord, I know that thou art an hard man reaping where thou hast not sown, and gathering where thou hast not strawed, and I was afraid and went and hid thy talon in the earth, lo, there thou hast that is thine: His Lord answered and said unto him, thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed, thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury; take therefore the talon away from him, and cast the unprofitable servant into utter darkness, Matth. 25.24,25,26,27,28,30. In like manner, if it seem hard that it should be required of us to be merciful as our heavenly Father is merciful, we have so much more reason to strive all we can, and press towards it with all might & main, not questioning how possible it is to be so, lest we be checked with Sarah, Gen. 18.15. or struck dumb with Zacharias, for not believing, Luke 1.20. many things are impossible to men, but nothing is impossible to God, Mark 10.27. wherefore when God requires any thing of us, our best way is, as Paul did when he was cal●'d to go unto the Gentiles, Gal. 1.15. etc. not to confer with flesh and blood about any difficulties and doubts which make against the service, but immediately to set ourselves to work, with an intention to make still forwards, what ever obstacles we meet withal; and God who requires of us only according to what we have, 2 Cor. 8.12. will not fail to give us what we want or he expects to find: If we do not for the present apprehend how we should be so transcendently merciful as is required; if we do not so clearly see what will make for it, yet by examining ourselves, we may easily find what will make against it, though we do not know what means to attain to such perfection, we may quickly see many ways which will hinder it, and so avoid them, with full assurance that it can least of all subsist with persecuting, maligning, and evil entreating one an other who are forced to differ from us merely for cause of conscience.    

CHAP. XVII. Six woes denounced by our Saviour against the Scribes and Pharisees, Hypocrites, all which are appliable to them and all others, as abetters of persecution.  
MAtth. 23.13. 
Woe unto you Scribes and Pharisees, Hypocrites; for ye shut up the Kingdom of Heaven against men: for ye will neither go in yourselves, neither suffer ye them that would enter to go in.   

Observations upon CHAP. XVII.  
THus do all they who take upon them to give rule to others in their devotions, not suffering them to serve God in any other manner than themselves are pleased to prescribe unto them; they think nothing well done but what their fancy leads them to practise and allow of, which so far transports them, that at last it brings them to sin against their own consciences, as we may observe in Act. 4.16.17. When the Jews though they knew and acknowledged there was a great miracle done, yet they endeavoured what they could that it might spread no further among the people, and according to the custom of such politicians, Joh. 9 they set themselves to examining upon intergatories reiterated the better to entrap him who having been blind from his birth was now restored to his sight, and finding that Jesus had done the work, and that the patiented was won unto the saith, they begin to revile the man, and vilify our Saviour, saying, We know that God spoke to Moses, but for this fellow (Jesus) we know not from whence he is: the man replied, It is a marvellous thing that you should not know whence he is that hath opened my eyes who was borne blind, the like whereof was never done before since the world began: They thereupon sly at him more fiercely, and proceeding according to their carnal principles, say, Thou wast altogether born in sins, and dost thou teach us? out being better at domineering by virtue of their humane ordinances, than debating and convincing in demonstration of the Spirit, they cast him out of the Synagogue. Thus, and worse must all men far who will speak truth and endeavour to keep a good conscience towards God and man, so long as a coercive power shall be suffered to usurp the Throne of Christ, and give dominion unto any one or more, in what manner soever over the faith of their other brethren, for whose Christian Liberty Christ suffered but once for all alike, Heb. 9.28 c. 10.14.  
I know 'tis often objected, and much stood upon, what a monstrous sight this many headed Hydra of opinions would seem; but would it be any worse than that seld (whereof we touched, chap. 14) in which our Saviour expressly ordered the tares should be permitted to grow together with the good corn until the harvest? and is it any otherwise than we see yearly experience of in the course of Nature? doth not every spring cover the whole earth with weeds, which as they came up of themselves, so for the most part do they fade and whither quite away? so must it necessarily be in times of Reformation; if you desire and give liberty to have the truth discovered, you can no more hinder errors from springing up, and that amongst good people too, than you can possibly keep the weeds from growing, or pull them up being grown, without destroying the wheat itself, or being at greater charges in pulling of them up, than the good corn● is worth: experience doth evidence the one to husbandmen; and our Saviour in the Parable of Matth. 13. doth far above all demonstration confirm the other; yet this advantage Truth hath of error (above good corn in respect of weeds) that Truth being once grown up to its fullness and perfection, hath an infallible and miracuious power, in God's good time, to beat down all strong holds of heresies and errors, which of themselves do not moulder away before hand.   
Matth. 23.15 
Woe unto you Scribes and Pharisees, Hypocrites; for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.   

Observation.  
THus do all such who force men contrary to their conscience to conform unto another religion or opinion, which they themselves through ignorance may finde mercy in, 1 Tim. 1.13. When others complying doubtingly must needs be damned, Rom. 14.22,23. I confess that many do acknowledge it unlawful to invade foreign Nations compelling them to receive the Gospel by force of Arms, in that Paul saith, What have I to do to judge them which are without? Them which are without God judgeth, 1 Cor. 5.12,13. but such as have entered into Church Covenant and fellowship, they think are subject to them, and may be censured upon all occasions, even unto Excommunication; and than if they persist to instruct others, though willing to learn in the same opinions (which they find themselves no less bound in conscience to do, than Peter who being converted was commanded to strengthen his brethren, Luke 22.32. or the same Peter and John who being forbid by the Elders, were afterwards required by an Angel to go and speak boldly in the Temple, Act. 5.20.28.) the Civil Magistrate may proceed against them to the taking away their lives: I answer, That no man can reasonably be supposed so fare to enslave himself both soul and body, when he enters into fellowship or covenant with any congregation, as that he intended at same time to consent, that if ever afterwards any point of Discipline or Doctrine should oe moved, which he found himself in conscience not able to yield unto, that in such case he would be willingly banished, imprisoned, fined, or put to death. Secondly, Though he had entered into such a vow and convenant, it being altogether unlawfu●…, and contrary both to the Law of Nature, and of the God of Nature, that a man should implicitly oblige himself to conformity and belief, of what, it may be, never any man in the Congregation, not perhaps in the whole World for hundreds of years past had ever thought on, and whether it were true or false, (for the congregation must be judge thereof, and they may possibly all err, and he be only in the truth) I say, such a vow and covenant was then altogether unlawful to be made, and now better broke then kept; because he did not only covenant to believe and conform unto what he himself knew not what, but also in regard it was not in his power to believe what he would, and ought not willingly to conform unto what he doth not steadfastly believe upon peril of damnation, Rom. 14.23. Thirdly, such a tenet is obstructive to the Gospel's passage, for who, think we, that understands himself, and has his wits about him, will enter into such a servitude, the depth whereof is not fathomable by all the Engines in the World? This is like to making of a pit, and strawing it over with most sightly and fragrant herbs and flowers, that men may be alluted to turn Christians, and fall into it to their greater destruction and danger of being beaten with double stripes; giving them all liberty that can be imagined until they be entered into fellowship, and there hold them bound in chains as fault as any Popish Inquisition; I will not say but that they may expect with a little more long suffering until I come to submit unto them; but sooner or later, a little more or less, I am sure to far no better, then if I were a prey in the talons of Spanish or Roman Vultures: and the reason which the Reformed Persecuters give, is the very same with Papists; and if it were a good one, it were good alike to all religions and opinions; that is, that if men have been several times admonished of any point of faith (which must reach to any thing wherein in men differ in opinion) in a meek and sober way, that they must necessarily yield unto it, and show they are convinced by conforming thereunto; or else that such do both say and do against their own consciences and knowledge, the truth, as they pretend being of such infallible efficacy and force to that effect: But little do such think that every sect or heresy obtrudes her errors with as great vehemency, as the professors of the truth itself, and neither can allege one tittle advantage, wherefore any one in humane reason should rather yield or be convinced by the other, until the evidence of truth prevail upon the conscience: But do not such who take upon them to say that this or that man by name, who does not believe the truth, (that is, their opinions whether true or false) and conform unto it, sins against his own co●…ence, enter into the secret closet of God's eternal predestination? and if any will lay claim to, and pretend to exercise with this Spirit of profoundest Prophecy; may not all Christians which acknowledge the Scriptures, appropriate to themselves the same respectively, and so upon one and the self same ground make reprobate and anathematise one an other until the Civil sword devour them all? If the Protestants of Old England use the same means and patience to convince those of New England, may they not as lawfully persecute them for being wilfully obstinate if they will not submit, as be persecuted by them for the very same reason● If the Protestants of New England will not grant a toleration unto the Protestants of Old England; with what equity can they expect it in Old England, unless from the highest perfection of Christianity in doing good for evil? but what reason is there, why any one of a New England congregation, or any other of reformed Protestants may not afterwards turn Brownist or Anabaptist, and there in the same City, etc. make profession thereof as freely as any Pagan, or as he himself did before, in case he had first been converted from Paganism or Heresy amongst them? Can the Civil sword in one Country distinguish truth better amongst them, than it doth in any other Country? if not, why should it pretend more right thereunto, or expect to be reverenced or worshipped in this respect above the other?  
Paul in his Epistles to several Churches takes notice that there were contentions and divisions amongst the Corinthians, 1 Cor. 1.11. that the Galathians were fall'n from their first faith, saying, I marvel that you are so soon removed from him that called you into the grace of Christ, unto another Gospel, Gal. 1.6. O foolish Galathians, who hath bewitched you that you should not obey the truth? c. 3.1. Are you so foolish, having begun in the Spirit, are ye now made perfect in the flesh? have ye suffered so many things in vain? v. 3. I am afraid of you lest I have bestowed upon you labour in vain? c. 4.11. Ye did run well, who did hinder ye that you should not obey the truth? c. 5.7. and in fine their condition was so bad, that Paul wished they were even cut off which had troubled them, Gal. 5.12. yet I do not find that ever he went further than delivering up the offenders unto Satan for the destruction of the flesh, that the spirit might be saved in the day of our Lord Jesus, 1 Cor. 55. How comes then the Civil Magistrate to trouble itself in matters when they can do God no service? Spiritual errors and sores, must have spiritual cures and redresses; and Paul says, the weapons of our warfare are spiritual, but mighty through God, for bringing into captivity every thought to the obedience of Christ, 2 Cor. 10 4. and if the Civil Magistrates weapons are the like, and can do the same effect, the force of 〈◊〉 argument would not only be quite dashed, and his expression improper, but we should not longer need any such distinction of Civil and Spiritual armour.  
Henry the 4. of France, though he had outwardly conformed himself to the ceremonies of the Church of Rome, because he thought he should not otherwise be able to possess the Throne in peace; yet the Pope and Spain knowing he did it not out of zeal to their religion, not only kept themselves some years from being reconciled unto him, but intended to war against him in earnest, because they took him to be a reprobate, they meant a Protestant in heart; (and they might as well know a pretending Papist to be a Protestant in heart, as any Reformed Protestant to know a Lutheran or Brownist were such a one against his own conscience:) The French King by example of his Predecessor, treats, and enters into league with the Great Turk, capitulating that he should invade Italy with many thousand men; the Pope thereupon gins to acknowledge his Majesty to be Christianissima, that he might the freer chide him as a son, for seeking to bring in such cruel Tigers to worry, Peter's flock. The French King told his Holiness (forsooth) that for his part, he only endeavoured as a faithful shepherd, understanding that his sheep might be endangered through the multiplying of unmerciful wolves, to provide himself of mastive dogs to rescue them: and the Venetians have of a long time, by the same stratagem, not only preserved themselves, but all Italy besides in likelihood, from the inundation of the Papalines: yet this was in their own defence against powerful adversaries when they had no safety nearer hand: But for a Protestant Church government to require or countenance the Civil Magistrate (and whether it be Christian or otherwise it varies not the case) against a private person or an other Protestant congregation, which neither doth, nor can offend their Civil peace, much less their Spiritual, the best part whereof should be in heaven out of reach, is so far from countenancing in Scripture, so contradictory to reason, and destructive to its self, as that for wise and conscientious men to be transported thereunto, makes me more wonder, then at any other erroneous tenet whatsoever: But praised be for ever Gods infinite goodness in subduing daily so many to this truth, the contrary whereof hath so long together withheld the Gospel of truth in miserable captivity and invincible ignorance.  
But to return again unto Church fellowship and covenant: I would very feign know, whether such a Covenant as before was mentioned, doth not oblige us to the same which we call Canonical obedience, and do so much, so justly upbraid the Papacy and Episcopacy withal? nay, is it not yet worse than the vow of single life wherein all Nuns and Friars entrap themselves? for they do not run so great a hazard of being tainted with bodily pollutions, as such Church covenanters do in respect of spiritual: nay, they, when they enter into that vow, are certain for the present of being in the most desirable condition of life according to Paul's judgement, 1 Cor. 7.38. and as certain that they shall ever do best to continue in it: which infallibility of certainty no man can possibly have in respect of his Church fellowship and condition: but on the contrary, these Church covenanters acknowledge to want light, and profess to seek it that they may be better enabled to serve God as they ought, non progredi est regredi, and that it is required of them to grow in grace and godliness from one degree and measure thereof unto another; which; who so enters into such fellowship, may not do, much less make profession of, unless the major part of the same congregation approve and join with him therein. I have oftentimes known it objected unto such as were engaged for Celebrate, what it was should make them so precipitous in vowing to live all their life time singly & chastely, when they themselves acknowledged they could not possibly know so long before hand, how well they should be disposed twenty years after to the performance of it, perceiving it did not little trouble them to satisfy this query; for though they conceive it absolutely as much in their own power to live singly as soberly, yet they acknowledge a far greater temptation in the former then in the latter; but being transported with the excellency 
* I once heard a Roman Catholic Gentlewoman (whose piety and devotions, in her own way, I could justly and willingly extol, might it not chance become of greater offence than imitation unto many) who had made a private vow for single life, after many year's experience, seriously say, she did not think God Almighty had any reward in store for single life, in that it was so abundantly reward unto itself.  and advantages of a single life, they confessed to be much moved to the vowing of it; not only because God, as they thought, approving thereof, might the better enable them to go through with it; but also, that it might never after be in their power to decline or withdraw themselves from so meritorious and self-pleasing a condition, wherein they had none to take care for besides themselves below, and God above: But to enter into such a Church covenant, which shall inevitably oblige them never to part, but be engaged to believe and conform unto all, both in doctrine and discipline neither more nor less, but what such a congregation. which may add and diminish when they will, shall incontrolably judge fit, is such a blind engagement, as that I cannot find in any proportion, nay not so much as any though so light a reason as that before alleged in behalf of Celibate, and its professors, whereby they might so colourably be moved to enter into such a dangerous, such an unsearchable Church covenant.  
I deny not but a Church covenant may be necessary, and drawn out so briefly and clearly, as they which are to enter into it, may fully understand, and perfectly remember at all times to what they stand engaged; and yet little can or aught to be put into covenants which men were not obliged unto without them; we see no precedent for them in the New Testament; and in the Old, they were such, as both Pharisees, Sadduces, and all other different believers of the Jewish Nationall Church, might freely proffer themselves unto without any the least doubt of conscience; but I humbly propound, if the Pharisees had approved of the Church government established, the Sadduces practised another; and the Herodians approved of neither; whether in such a case, they could all three have vowed jointly the extirpation of the first, the maintenance of the second, and yet agree all three in the nearest uniformity according to the Word of God (and the best reformed Churches if there had been any thing to make it more impossible.) though they satisfied their own consciences, without giving offence to others?   
Matth. 23.23. 
Woe unto you Scribes and Pharisees, Hypocrites; for ye pay tithe of mint, anise, and commine, and have omitted the weightier matters of the Law, judgement, mercy and faith, these ought you to have done, and not leave the other undone.   

Observation.  
SO do they, who insist more upon certain ceremonies and circumstances which perhaps may be lawful, and they themselves hold but indifferent, than the more effectual means to increase faith, strengthen hope, and the exercise of charity, on which the Law and Prophets hang, Matth. 20.40.   
Matth. 23.25. 
Woe unto you Scribes and Pharisees, Hypocrites; for ye make clean the outside of the cup, and of the platter, but within they are full of extortion and excess.  V 27. 
Woe unto you Scribes and Pharisees, Hypocrites; for ye are like unto whited Sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.   

Observation.  
Such are they who regard the outward form of godliness, but deny the power thereof, 2 Tim. 3.5. that stand more upon exacting a conformity of the outward man, then seeking to preserve the Ordinances of God in purity and unperverted to the edifying and strengthening of the inward man▪ such as regard more the time, place, manner and other circumstances, than the saving truths of Jesus Christ, that are so much in love with uniformity, that they will run a hazard of forcing others into an erroneous way, or unto the true in such a manner as may lead to condemnation, because it is accompanied with doubting, Rom. 14 23. rather than leave them in a possibility, or at liberty of working out their own salvations with fear and trembling, Phil. 2.12. and all such, to uphold the Great Diana of their several advantages, to magnify the Idols of their own imaginations, when fair means will prevail no longer, they forthwith fly to their instruments of persecution.   
Matth. 23.29,30,31. 
We unto you Scribes and Pharisees, Hypocrites; because you build▪ the tombs of the Prophets, and garnish the Sepulchers of the righteous, and say, if we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets: wherefore ye be witnesses unto yourselves, that ye are children of them which killed the Prophets, etc.   

Observation.  
OUr Saviour was but once crucified in his Person, but such as crucify him in his Saints, do multiply the sin; and by so persecuting him in his Saints whom we have seen, we express how much greater our malice is to Christ whom we have not seen, 1 Joh. 4.20. but behold our sentence, If they escaped not who refused▪ Christ when he spoke on earth, how much less shall we escape if we turn away from him that speaketh to us from heaven in his Saints on earth? Heb. 12.25. thousands are now persecuted under the Gospel, for every one that suffered under the Law, and many adhere unto such exquisite Inquisition principles and government, as that if all the Prophets that ever were, or if our Saviour himself should come upon the earth again, they must of necessity be conformable, or according to these rules▪ be persecuted; but how can such escape the damnation of hell, as our Saviour said unto the Jews? Matth. 23.33. and we find in 1 Thess. 2.15,16. The Jews killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles, that they might be saved. And if we look well upon the words, we shall find, not pleasing God, and being contrary to all men, enclosed by persecuting the Apostles, in the 15. v. and forbidding the Gospel to be preached unto the Gentiles, in the 16. v. relating unto them both: As if Paul should say, the Jews do not only displease God by persecuting Gods Saints, and forbidding to preach the Gospel, but are therein contrary to all other people of the world: They were the Jews which put our Saviour and the Saints to death, they and not the Nations were guilty of all the bloodshed, from the blood of righteous Abel to that of Zacharias, Mat. 23 35. they were the Jews which forbade the Gospel to be preached unto the Gentiles, not the Gentiles themselves▪ and yet according to the poli●ies of these times, one would think, it should have more concerned Caesar, than any body else to have his native subjects seduced by preaching of the Gospel, as they apprehended it; however we do not find that in those days the Powers and Magistrates did so much hinder the propagation of it as the Jews, once God's chosen people; but is it not strange that the Jews who then lived in a kind of bondage, having no King but Caesar, the Roman Emperor, Joh. 19.15. and therefore might have been in continual fear of having the freedom of their goods and consciences impaled by their own example towards others, should yet be ringleaders and fomenters of persecuting the persons and consciences of such as differed from them? no doubt they did it out of zeal; and like enough the Gentiles did not love themselves, nor one an other so well, as to take any care at all of what Religion they were of, a desperate condition, no indeed; and yet we may gather from this passage of Paul's, as if the Gentiles were in the better of the two: th●s character which Paul gives the jews, of being contrary to all men in that they persecuted and would not suffer the Gospel to be preached unto the Gentiles, over whom they were so far from having any command, that they had not so much▪ as any relation, besides living in a degree of subjection to them, was so peculiar to the jews, and so strange a one, as Paul had not such another remaining for any other people; and if he were now on earth would wonder so much more that such as profess Christianity, should have learned this discipline of the jews, and that Christians only by their example should have taught it unto all other Nations which are known to practise it in what proportion soever: but 'tis alleged that necessity constrains them thereunto, and men will not be otherwise reclaimed, as less fearing the keys of Heaven then either of the stocks or prison: I am tired with this objection▪ but yet to shut up all, I answer:  
The Lord says, He that offends one of these little ones, it were better a millstone were hung about his neck and cast into the sea, Matth. 18.6. The Lord says, When ye depart, shake off the dust from under your feet as a testimony against those that would not receive you nor hear you: for I say unto you, it shall be more tolerable in the day of judgement for 〈…〉 City, Luke 10.11.12. The Lord says, If thy brother shall 〈…〉 thee, go and tell him his fault between thee and him 〈…〉 thou hast gained thy brother; but if he will not 〈…〉 or two more, that in the mouth of two or 〈…〉: and if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as an heathen man and a Publican: Verily I say unto you, whatsoever you shall bind on earth, shall be bound in heaven; and whatsoever you shall lose on earth, shall be loosed in heaven, Matth. 18.15,16,17,18. O my Brethren, are these God's Word and Ordinances? where have they been so long exiled? how came they to be so sacrilegiously banished from us? why have we not practised them amongst us? was this say you, too mild a course, and did it work no good upon the people? but tell me, fond Christian, where does it appear that these means prevailed not so long as they were applied according to the purity of their institution, and not adulterated by Antichristian inventions and additions? or what commission hast thou to use other means if these prevail not? what more fearful judgement can befall a sinner in this world then to have a millstone tied about his neck and be fling headlong into the sea? certainly thou knowest not any (for what worse than sudden death unto a sinner?) yet God has prepared a greater for all those that offend his little ones, wherewith thou art not content, but wilt needs use another of thine own coining: God says, the dust▪ shaken off as a testimony against those that will not hear his Gospel shall aggravate their case worse than Sodoms in the day of judgement; and even those offending believers which will not be reform by private admonishing of their brethren, nor be humbled with the censures of the Church which casts them out, shall be likewise cast out of heaven: But thou, as if thou wert master of God's household, or wiser than he that made thee, declinest the merciful Laws of God, who in long-suffering & meekness, preseribing such a course only to be taken for destruction of the flesh that the spirit may be saved in the day of our Lord Jesus Christ, 1 Cor. 5.5. intrudest into God's throne, & in the room of his sacred Ordinances thrustest in the daily more and more adultered offspring of Antichristian traditions, or the unclean conceptions of thy more polluted fancy, by imprisoning, fining, banishing, dismembering, and death; as though these, even according to thine own carnal principles, were not fare less capable of prevailing upon the spirit, than those spiritual which God prescribes to work upon the body; when yet, besides daily experience, we have a divine Oracle for it, that over much godly sorrow may swallow up, 2 Cor. 2.7. and that even carnal sorrow may bring death, 2 Cor. 2.10. whereas it is impossible to be made appear to common reason, that corporal or outward punishments have any the least capacity, much less were ever commanded, sanctified or connived at by God to work upon the spirits of men, which is a most pregnant and invincible testimony, how grossly Satan deludes us to practise his lying suggestion so long together, that the true Ordinances having been so far strayed, and through God's divine providence brought home again; though by reason of the Majesty of truth which still rests in them, they be acknowledged agreeable to the Word of God, and what we practise to be inconsistent with those Ordinances; we should not yet be able to wean ourselves, and cast away the one as menstruous rags, that we might be reconciled to God again in cleaving to the other.  
But may He please, who is the Father of lights, Jam. 1.17. and only able to illuminate the darkness of our understandings, pardoning our innumerable infirmities and sins, in his own due time to lead us into all truth, for his only Son Christ Jesus sake; to whom with the Father and the Holy Ghost in Trinity and Unity be ascribed all power and praise unto eternity: Amen.     

ERRATA.  
THe Reader will doubtless find the benefit of it in reading, if he first please to rectify such errors as have been committed in the Printing, viz. Page 10. line 4. read their. ●b. l. 30. be. p. 12. l. 3. too. p. 22. l. 17. with. p. 23 l. 38. discerning. p. 25. l. 6. death. p 27. l. 30. texts. p. 28. l. 17. eat p. 37. l. 19 to the. p. 40. l. 2. a subject. ib. l. 18. O ingannar ●i ●…ole. p. 41. l. 16. Discipline. ●b. l. 17. contrast. p. 43. l. 17. one scale. p. 52. l. 32. against the Civil Laws for which they suffer. p. 53. l. 4. into two sorts, viz. into such as. r. and ibid. l. 18. selves. p. 63. l. 1●. th●y were to be. p. 66 l. 20. choose. p. 68 l. 22. ennobling. p. 76. l. 36. whom. p. 77. l. 5. power to do. p 94. l. 8. done. p. 99 l. 26. than.