LIBERTY OF CONSCIENCE: OR THE Sole means to obtain Peace and Truth.  
Not only reconciling His MAJESTY with His Subjects, but all Christian States and Princes to one another, with the freest passage for the GOSPEL.  
Very seasonable and necessary in these distracted times, when most men are weary of War, and cannot find the way to Peace.  
Printed in the Year 1643.   

To every Christian Reader that seeks Truth as well as Peace.  
Beloved in Christ Jesus:  
LEt not the seeming novelty of opinions deter thee from searching out the Truth, and be assured that God's people, as well as worldlings have their times to fish in troubled waters; wherefore before thou proceed on with this Discourse, promise me, I beseech thee, to read it out; and if thou than repent thee of thy pains, let me but know so much, and I shall willingly take upon me a double penance for thy satisfaction and amends.  
I am not ignorant that the lawfulness of neutrality is much controverted both in policy and conscience, but men of moderation which endeavour to qualify or decline the precipice of extremes, ought not to be accounted newtralls or lukewarm: Such then (as I presume) will no more be of opinion, that all on the King's side are Papists or Popishly affected, then that all on the Parliaments are Brownists, Anabaptists, or thereunto inclined; nor all that are at Oxford enemies of God and godly men, or all at London to take up Arms only for good of either; but that there are on both sides great numbers, though not equal, which wish sincerely and mean well, not withstanding there may have been many weaknesses, infirmities & errors expressed by them; for, the presence and influence of both the Armies I conceive but much alike conducing to make the people really good or bad, though they must outwardly comply with both, so long as they are near them, and have any thing to lose, and do not yet perceive, but that such Members of the Lords and Commons House, are much the same, notwithstanding their passing to and fro between London and Oxford.  
But the London Pamphlets query, whether Papists are likely to settle the Protestant Religion? And Aulicus seeming no less scrupulous, asks whether Brownists or Anabaptists will? But if a third should resolve them both, and say, that the Protestant Religion hath not been in England these eighty years, he might run the hazard to be thought a libeler, and yet it may chance be found so, if we examine what it is, whence it came, whether it be not confined amongst the Lutherans, and how much we differ from it, though we still retain the name: But what matters it, whether we be called Protestants or otherwise? or is truth and propriety the worse, because 〈◊〉 endeavour, or attain them by the help of Papists and of Brownists? 〈◊〉 not Papists and Brownists as lawfully serve their King and Country, 〈◊〉 thundering legions of Primitive Christians did the 〈◊〉 〈◊〉 The King says he took up defensive Arms; and both Houses of 〈◊〉 a verre that they did so: The Parliament party fear that if 〈◊〉 〈◊〉 ●hough his Majesty himself be not Popishly affected, the Bishop 〈…〉 be 〈…〉 by their jurisdiction, suppress all such as did 〈◊〉 both to 〈◊〉 discipline and doctrine: On the other side, the King's party is in as great a fear, that if the Parliaments side should get the upper hand, though they do not establish 〈◊〉 or Anabaptism, yet they would settle a Presbytery, which may as much a bridge them the Liberty of Conscience, as they themselves have been a bridged under Episcopacy heretofore; in which respect, each party for the present, pretends to grant such a liberty as shall be suitable and complying with tender consciences, but neither dare yield unto, or trust the other: In such a case as this, is there no remedy? Hath God left us quite destitute of means to stop so great a gap to prevent the total ruin and desolation of three Nations, not without the greatest scandal and offence which ever befell the Reformed Protestant Religion? The fear is equal and extreme on both sides, though either of them is like enough to say, the others fear is but imaginary, yet both of them, since they say so, and cannot be disproved, are to be treated and proceeded with, alike: To this the King adds, and says, that besides sundry demonstrations of His grace and favour, I have granted a perpetual Parliament, and if ever that should have an end, they have still a trieniall Parliament to perpetuity, which of themselves only transcend all the grants that ever my Predecessors made unto their Subjects: and notwithstanding all this, they attempt my life, and take away my Revenues, Royalty, and Religion too, if it were possible: On the contrary, the two Houses of Parliament in their several Remonstrances have informed his Majesty, how through predominancy of evil counsellors the Subject's liberties have had several great breaches made upon them, innovations of Doctrine and Discipline in their Religion, and they are really and totally possessed, that by the same, and such like evil counsellors which are likely to succeed, their whole privileges and propriety will be forced from them, and the profession of the true Protestant Religion utterly abolished; assuring his Majesty notwithstanding, that if he will be pleased to return unto his great Council, cause delinquents to be brought to trial, and settle the Militia of the Kingdom in such persons as both Houses may confide in, there shall be no failing on their parts to make him a glorious Prince, beloved at home, feared abroad, and enlarge his Revenues beyond all his Predecessors; but not finding how to qualify the diffidence which each hath of the other, both sides have strengthened themselves, brought several Armies into the field, fought some pitched battles, and had so many skirmishes and encounters, as, besides the firing of whole Towns, deflowering of Virgins, committing rapes, rapines, and a thousand other villainies, hath been the death perhaps of above a hundred thousand souls in England only, than which, what could possibly befall more offensive unto God; or damageable to the State? Surely both parties should be desirous of composing such a difference, which in so high a nature and degree, is totally destructive unto both? But alas! the jealousies are such, that neither dare well offer, or entertain a Treaty, lest the other should make advantage of it; & yet a King cannot be said to deal too great a measure of love unto his people, nor subjects to outdo their duty unto their King; nor the sword be said or thought properly or justly to have a capacity and power of settling true Religion; 〈◊〉 〈◊〉 of all ranks and conditions whatsoever, more glorify the King of Kings, then in renouncing all earthly interests and advantages, rather than his great Name should be evil spoken of, or the blood of his dearest Saints to be spilt upon the ground, and yet we cannot possibly imagine, without the greatest scandal of our own charity, and offence unto the weaker brethren, but that some of them have already died on either side, God of his infinite mercy direct them both, that neither of them come short or be found guilty in either.  
Another of the London queries is, Whether if Religion, and the Stat ebe in imminent danger of an Oxford party, both Houses of Parliament, and so great a portion as adheres unto them, may not defend themselves by Arms? and since Aulicus seems to be as much afraid that both Religion, Laws, and Privileges of Parliament are equally endangered by the London Apprentices, and those that went to Westminster, some will think it best to answer both in one, and say, necessity hath no law, it is above all law, and though there be neither Act of Parliament, Ordinance of both Houses, or so much as a bare order of either, necessity will notwithstanding sufficiently warrant & instruct the people, as certainly and lawfully, though not so readily, to defend themselves from ruin and destruction; grant then that the danger be imminent, the necessity is implied therein, and all the rest will follow: This is a truth, though such a one as must be justly balanced, and tenderly made use of; it is no doctrine of libertinism, though libertines should abuse it, and for a curb to such as would fly out on either side: If all fortifications throughout the Kingdom were once demolished, it would be to little purpose for a King to require more of the Subjects than the Laws permit, and they had willingness to perform: or for the representatives to engage the Kingdom farther than they that chose them, shall unanimously approve thereof: And since the strength and power is naturally in the people, as God doubtless allows thereof, that they might have a possibility to shelter themselves against the extremities of tyranny in what government soever; so will none truly conscientious, easily take occasion hereby to deny subjection to the Powers: It is not sufficient to say there is imminent danger and necessity, both God and man must see it is so, and unless we be both wise & conscientious in the mangage of it, standers by and others, the Saints of all neighbouring States and Nations will judge otherwise thereof hereafter, what ever we ourselves declare therein at present: what would the King or Parliament gain thereby, if either of them did prevail by sword? in such case the conquered party must be still kept under by a martial law and power, which would so long continue grievous to them both, until the whole Kingdom be weary of it, and jointly agree to cast the yoke from off them; so that unless the conditions be free, just and equal in apprehension of them both, Prerogative continued unto the King, Privileges to both Houses of Parliament, and Liberties unto the Subject, we cannot expect a during peace, much less a Reformation of what is amiss either in Civil or Ecclesiastical affairs, nor God's blessing upon any of them.  
Having thus heard what is alleged, and tried and prepared our consciences on both sides let us think upon a Treaty, and rather than be without it, the wars may still be prosecuted, as if there were no Treaty? And because it may seem that the King and Parliament do not confide in one another, I wish with all meekness and submission that they may both consider whether it is not necessary that some such middle way be thought on, as neither of them remain at the mere power and mercy of the other, and yet it would not be good to divide the Kingdom again into a Heptarchy, or more, or fewer portions, but if it should be thought fitting towards the compassing a speedier disbanding of the Soldiers and demolishing all Inland works, whereby the Country is not only plundered of what they have at present, but absolutely discouraged to till the ground, and nourish cattles, lest both stock and fruit be taken from them afterwards; that in this interim only, each of them may have a rational security and safeguard against the others attempt, whilst the blood which hath been so long boiling, be grown cold again, and every one of us better fitted and disposed to embrace each other more cordially, that in such case, and for such purpose only, certain garrisons for a short time may still remain in some of the Seaports as both King and Parliament shall approve of.  
For more facilitating of so good a work, give me leave to premise these few things: 1. That the King being but one, cannot possibly overmatch the Subjects, unless they will themselves, and therefore the Houses of Parliament may with less danger treat him more like a King. 2. The King being sole disposer of his own, may better resolve to forgo the present enjoyment of some small part there of a while, when He shall find that God will try Him, in calling for it to purchase His own peace, and three Kingdom's welfare, which both Houses cannot comply in, unless the major part be willing. 3. Though the general good of all his Subjects ought rather to oversway a King, than all his own interests in the Kingdom, yet since it is more barsh to Royal flesh and blood (borne to rule and govern others) to renounce their own just rights, much more to deliver up unto the adverse party, all such as have adhered to Him; so may the Parliament express much Nobleness and Wisdom in being tender of pressing Him with so great a trial. 4. That though either side conceive the Propositions which shall be made unequal, and little hopes of bettering them for the present; yet I presume the difference will not be so great, but both of them may expect security therein at time of need; and in case either side should take advantage, and break out again, a good cause and conscience with a less Army, may more hopefully expect assistance from God to overcome a greater. 5. If Arms being laid down on both sides, the King through importunity of evil counsellors should refuse to pass any other Acts for redress of sundry grievances which the Subjects yet lie under, both Houses have the same liberty to withhold their consent in such other Acts as were for the King's advantage, and I humbly propound whether it may not appear upon enquiry, that (concerning civil interests) the Subjects, for the present, stand in less need of new Acts to be passed in their favour then the King does of Subsidies, His Majesty being no little indebted, His charge so much increased, and His revenue lessened. 6. If evil Counsellors or Courtiers should return again to innovate either in Church or State, they cannot have the boldness or power to work such mischief, but a trieniall Parliament will easily be able to make them weary of it. And lastly, That it cannot be for the good of King and People, that the three estates in Parliament, though Arms were quite laid down, should stand severely upon the privilege of their negative respective voices, but necessarily must comply with one another to make their mutual happiness complete.  
And because I am verily persuaded that one great reason which moved God to permit these Kingdoms to be thus divided, and engaged in a civil War, was the general obstinacy and averseness of most men of all ranks and qualities in each Nation, to tolerate, and bear with tender consciences, and different opinions of their brethren, unless they were thereunto so far necessitated, that without it, there must inevitably ensue on both sides a total ruin and destruction, which is full near, the present woeful condition that all three, so lately flourishing Kingdoms, are now plunged into, God of his great mercy vouchsafe effectually to show them their deliverance: in this respect, as also in that I cannot think, that God hath suffered so much bloodshed, either to establish the King's Prerogative, or the Privilege of Parliament only, but that He hath yet a far greater work of his own to bring about, I humbly conceive that Liberty of Conscience may deservedly require to be first treated on, what, and how far forth it may and aught to be permitted; which being throughly debated, and agreed on by both sides as the first Article, to be forthwith ratified by the three citates in Parliament, all the rest will doubtless follow more willingly and sweetly.  
If a man will rail against the high Commission Court, or in a seditious manner revile Episcopacy or Presbytery, he shall not want multitudes to countenance and cry him up, but such as in a Christian way, go about with meekness to discover, and desire the spring head may be reform, the unwarrantable power of both witheld, from whence the spiritual wickednesses arise and without which, though we should chance be eased a while by change, upon the abolishing of Prelacy, yet the mild and gentle interregnum, would prove so much more cruel to us afterwards, when a succeeding government, having the self same corrupting principles with Episcopacy, and knowing its own strength, shall, contrary to Paul's doctrine, 2 Cor. 1. 24. assume again the dominion of our consciences, after we had tasted the sweetness of Christian liberty, and flattered ourselves with the continuance of it; such I say, may run the hazard to be accounted presumptuous, turbulent, or innovaters, so dim sighted are most men in the mystery of godliness, and so inclinable to be transported with carnal wisdom and security: It is not the imperiousness of Episcopacy, Presbytery, or a 〈◊〉, in what degree of comparison soever they shall rank themselves, which can securge men into a spiritual Temple fit for the Holy Ghost to dwell in, no 〈◊〉 much conducing thereunto as a fatherly reproving, a brotherly ad 〈◊〉 〈◊〉 most pathetical beseeching one another, like that of St. Paul 〈…〉 the bowels and tenderest compassion of Jesus Christ, 〈…〉 practised by either of them in respect of what they ought, and how little fruit we see thereof, I desire no ways to aggravate, but mention only, (God is my record) not so much for their sorrow, as amendment, having just cause to pray that I may find repentance for my share thereof, which is not with the least.  
Let both the Oxford and London party consider duly, whether to be persecuted be not a sign of the true Church, since Paul says, 2 Tim. 3. 12. All that will live godly must suffer persecution, and consequently though we had not one word more in all the Bible to this purpose, whether that government be not likeliest to be such as Christ intended to rule his people by, whom he calls his Sheep his Lambs, Joh. 21. 15, 16 no creatures of prey, which most respects, and bears with tender consciences? and since all governments may degenerate into tyranny, though for the present, all things were settled according to either of their desires, whether notwithstanding they ought not to wish, and even in mere policy endeavour that there, might be a toleration of weak consciences, lest through the vicissitude and wheeling about of time, their own consciences might come again to be oppressed hereafter: for Solomon says, Ec. 1. 9 There is no new thing under the sun, and the thing which hath been, is that which shall be done again hereafter: and the general applause and confidence which Episcopacy had so lately of its own strength in this Kingdom, should be a warning for all other governments not to subject themselves through presumption of their power and party unto the like downfall and destruction: and such as have either felt or understood the spiritual bondage which this Kingdom hath twice suffered in time of Popery and Prelacy by reason of their coercive jurisdiction, unless they be both earnest with God and man, that the same be not given unto any other government, will bring upon their own souls, the miscarriage of all such as perish through the tyranny which it will infallibly fall into the exercise hereafter; it was not their Popery or Prelacy (that was to themselves) which so much oppressed us, as their power, otherwise, the persons of such which still remained in the same Popish and Prelatical opinions, aught to have been rather proceeded against, and not that power to be arraigned and condemned both of spiritual and corporal rape and murder in Prelacy, which was so sooner after to be again enthroned in Presbytery: I humbly query what it might be that moved both Houses of Parliament to vote and prepare a Bill against Episcopacy, or that prevailed with the Estates of Scotland to declare it Antichristian; if it were only an abusing of such power as was given to the Church, and might possibly have been well employed, then may a Reformation or punishing of such Bishops as abused it, redress our grievances, and the government still remain established; but if it were the great Diana, Act. 19 24, 28. that strumpet and Idol which is common to them all, that plenepotentiary jurisdiction to administer or pass sentence against their brethren in person or estate, by virtue of a coercive discipline and dominion, how can it safely be given unto any other government, since that both Popular and Aristocratical with all others, are as infallibly, though not equally subject to tyrannize, as the Papaller Episcopal? And whereas it is said that Presbytery disclaims coercive power to be in the Church, but about it only to be employed by the Civil Magistrate in behalf and benefit of the Church, I would feign be informed, whether the Civil Magistrate be Judge when it is fitting to employ such power for behoof of the Church; and if he be, whether then the Civil Magistrate be not above the Church, and every member and the whole Church liable to correction though they offend not in their own opinions; and if the Civil Magistrate may not move therein until the Church or Presbytery require, whether such may not be said the Churches using of the Civil sword in a more superlative and sovereign way, little differing from what they practise in the Papacy, which is first to degrade and disrobe all Ecclesiastical persons, and so deliver up, both them and all others that shall be found guilty unto the Civil Magistrate, which may not refuse to see the execution done.  
And because it may be objected that many places of Scripture herein alleged, may as well seem to speak for a toleration of Popery, and myself therein to plead for it, let such be pleased to rest satisfied, that though I cannot for the present make full discovery in the word of God, why, or how Papists should be forced by fines and other penalties to be of our Religion, yet I take not upon me to be spokesman for a toleration of theirs, by reason of their Idolatry; but my humble desires are prostrated unto the King and Parliament that all other Christians who are now reproached under the name of Puritans, Separatists or Nonconformists of what kind soever, who are so far from being suspected, that they must needs be acknowledged the greatest enemies to Idolatry, may enjoy such peace and freedom, as will permit them to keep always a good conscience both before God and man, Act. 24. 16. And that they would vouchsafe, out of the love they bear to God's Cause and People, to take into further consideration, that if as Reform Protestants, we may not suffer Papists and Turks to make profession of their Religion amongst us, in a qualified and more moderate manner, as in some parts of Germany, where they have Churches, but are not permitted their public Processions, or open exposing of the Sacrament, as they call it, which no Protestant's can walk the streets about, without being subject to be scandalised thereat, how far, in such case, it may be found agreeable to the Word of God, for Protestants to transplant themselves by Colonies, or as particular Merchants to go and live in Turkey, or in Italy and Spain especially, where, though they were not troubled with the Inquisition, though they were not forced to Church, which they frequent notwithstanding to prevent the danger of it, though they might enjoy their own Religion quietly, whether they may for this respect live in Italy and Spain, where they cannot choose but see (and must likewise seem to countenance by putting off of hats, setting out lights, adorning with pictures, hang, or otherwise that part of their houses where the Procession passes, sometimes with corporal kneeling, and seldom without bowing) even at their own windows, and in the streets as they walk about their business, the superstitious pageantry of their will-worship, and Idolatry, which is the condition of all our Merchants and Travellers that go amongst them.  
And whereas many will not stick to say, that such are lukewarm or of no Religion, who desire a toleration of so many: I answer, That it is the freedom of their own conscience which they desire, not to be indifferently of any Religion, or profanely of none at all, but that they might enjoy always peaceably that Religion, which they have examined and found to be the true one, and not be subject to a change so often as the Civil State, or those of the highest Court shall please to vary; for since they are chosen anew so often as a Parliament is called, they may every time be of different, if not of opposite opinions and religions; and far more is it to be feared, that such will be found careless, if not negligent, in the choice of their Religion, as little troubling themselves to try the spirit● whether they be of God or no, 1 John 4. 1. or examine the opinions and doctrines which are taught, receive them currently, what ever they be, so they come sealed and delivered by authority of State.  
It hath more than once come into my thoughts, what might move the wisdom of God, to leave the Scriptures so liable to the diversities of interpretations, which in regard it savoured more of curiosity then edisying, I purposely forbore to ruminate thereon; however at the same instant, it came into my mind as not altogether impossible, that God might be so pleased, to make men more diligent and inquisitive to search after truth, and conscientious in embracing it with fear and trembling, Phil. 2. 12. after which manner we are required to work out our salvation: In this respect, the very Law of Moses consisting in a dead letter, which the Devil himself could scarce controvert or pick a quarrel with, did not render the Jews so scrupulous and conscionable, as the Gospel doth Christians; and even amongst all those that profess Christianity, I conceive it may easily be observed, that such as study the variety of opinions, and try the spirits out of a zeal to truth, choosing their Religion by their own judgements, though erroneous, are yet more jealous of God's worship, and conscionable towards men. Shall men so far distrust themselves to fear they may be misled into a false religion or opinion, because they have liberty to make profession of the truth? or can a man be in a better condition than he can wish himself to be? are we the more acceptable to God because we will not be of the true Religion, unless we be forced thereto? or are we the more excusable in being of the false, because we are willing to be compelled into it? is the tyranny of the body so grievous to us, and are we in love with spiritual bondage? To be of a Religion because it is countenanced by the law in that Country where thou livest, or because most men are of the same, is no good reason; it is not a hundred years since Popery was established by law in England, and may be so again for all that we can tell, most part of Europe still being Papists: Dear Reader, search, examine thine own heart, and consider whether it may not be found in the last day, that many men have taken up that Religion which was with most importunity thrust upon them, rather than they would take pains to make trial of it: Oh, but some will say it is presumption to be wiser than a Synod or a State; consider again, I beseech thee in the fear of God, who is more arrogant and presumptuous, he that seeketh to enjoy his own conscience peaceably, only admonishing and informing such as run erroneous ways with all humility and love, or those that imperiously, and will they nill they, constrain others to make profession of such opinions as they themselves are of? and yet there is no medium between an implicit faith, and that which a man's own judgement and understanding leads him to.  
But some will still object and say, what shall be done to those that are obstinately malignant, and maliciously perverse in their own opinions? I answer, That as in the Parable it is said, If they hear not Moses and the Prophets, neither will they be persuaded, though one risen from the dead, Luke 16. 31. So if informing, exhorting, and such fair means, or others which are Scripture proof, do not prevail with such as are led into false opinions, harsh and compulsive, or other which are unwarrantable cannot, and therefore to charge a man that he is wilfully blind, and will not see the truth, if he submit himself to hear and read what shall be lawfully required of him in that behalf, is the most uncivil, unreasonable, and unchristianlike offence that words know how to utter, and flatly against all reason, ordinary policy, & Scripture, to endeavour or think that the mystical Body of our Saviour may possibly be built up after such a manner, as it should always remain in continual fear and power of men to pull it down again; and though we should suppose, that this very man who is thus reproached, had yielded and complied in whatsoever could have been expected from him, yet it was impossible for him to be in heart of this or that opinion, to believe this or that doctrine of truth, until God had touched his heart, and called him thereunto, till when they ought still in meekness to instruct even those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of truth, 2 Tim. 2. 25. as appears more largely in the following Discourse: We say that Church Papists are most dangerous, and hypocrites the worst of men, what ground have we then, or how can we excuse our provoking them to go to Church, or tempting them to be such by so many several ways? that may be lawful to one who thinks so, which to another would be sin, because he doubts thereof: have we not learned that eating of meats only was sin in some good Christians, 1 Cor. 8. 10, 11. when others might freely eat thereof without any guiltiness at all? how much more may the same case happen in points of discipline or doctrine, wherein the worship of God is more highly interessed and concerned.  
I confess myself much inferior to the task I have undertaken, and should in no sort have presumed upon it, had I not apprehended myself to be called thereunto, through the silence of so many who were abundantly better qualified to undergo it; however I doubt not but God will be so far forth pleased to second my weak endeavours, as sundry well disposed souls may be provoked to light their torches at these sparkles, and prosecute it with more advantage; for this cause am I moved to make them public, not for any private respect or interest of mine own, further than they are involved in the general; for if at any time I stood in need of liberty and freedom in mine own particular, I am not such a stranger to foreign Countries, both of several climates and professions, but that I can find the way thither again to purchase my enlargement.  
I know I have not observed the symmetry and rules of Architecture in contriving so large a Portall for so small a Fabric, however, before I take my leave, let me advertise thee, that I plead not against, but for liberty, and that the best of all liberties, the Liberty of Conscience; not for, but against imprisoning, sinning, or tormenting, of all others the most tyrannical, for matters merely of Religion; not for, but against the shedding blood, Christian blood, Protestant blood of the most conscientious Christians, God's dearest Saints, the Lords inheritance, for whose salvation only our Saviour shed his own most precious blood. Dear Reader, let but the thought hereof prevail with thee to demur a little, and consider, whether this controversy, about liberty or bondage, life and death both temporal and spiritual, though heretofore seldom thought on, be not worth debating; Nulla unquam de morte hominis cunctatio long●: disclaim all cornall wisdom which knew not what to counsel thee; renounce thine own self will and wishes, that foolishly have wished and willed so many things unduly, as had not God witheld them from thee, must needs have been thy final ruin: And now at last, fit and prepare thy mind to receive in such further light and truth, as the Blessed Spirit shall please to visit thee withal, and rest assured, that God who now stands looking out for such labourers, will in some degree and measure according to thy readiness, make thee an instrument of a sanctified peace and reformation, where with three Kingdoms are now in travel, to his own glory, and thy eternal happiness: Which God of his infinite goodness bestow upon thee, and all such as in sincerity seek Peace and Truth:  
Amen.   

BEsides mispointing, the Errata are many, and some of them very gross, in which respect the Reader will doubtless find the benefit thereof, if before he proceed any further he resolve to rectify these that follow, viz. Page 4. lin● 17. for perish, read persist. ibid. p. l. 35. take. p. 6. l. 13. ingenuous. ib. p. l. 38. Barbary p. 9 l. 12. many times. p. 10. l. 20 persist. p. 12. l. 22. whence. p. 14. l. 26. those. p. 18. l. 33. ingenuous. p. 20. l. 5. doubting. p. 22. l. 14. make. p. 24. l. 39 one on. p. 28. l. 32 expressly. ib. p. l. 41. these. p. 29. l. 3. cannot possibly. p. 30. l. 29. with. p. 32. l. 13. make. p. 33. l. 11. apprehended. p. 47. l. 15. from though he writ, to the end of l. 17. must come in at l. 20. after Beza. p. 49. l. 22. extraordinarily. ib. p. l. 29. us. ib. p l. 38. principles. p. 50. l. 12. your. ib. p. l. 27. as is yet. p. 51. l. 41. rather than. p. 55. l. 20. have not. p. 56. l. 6. principles.   

Liberty of Conscience: OR, The only means to obtain PEACE and TRUTH.  
THE Sword, Pestilence, and Famine, are the three most dreadful scourges wherewith God uses to chastise a stubborn People; and although that Sin be the only general cause to pull down vengeance, and God ordinarily makes use of natural means to convey it upon us in what kind soever; yet in the former, man appears to be a more principal and immediate instrument, then in the two latter, and doubtless by God's permission, hath a greater liberty and power to begin, and put an end to it, which was the cause that the Sword only hath destroyed far more without comparison, than Famine and pestilence together: wherefore when David found himself in a straight by the three propositions of Sword, Pestilence and Famine. which God made unto him as a punishment for numbering of the people, knowing full well the cruelties of man, chose to fall into 
1 Chron. 25.  the hand of God, wh●●therefore sent the Pestilence upon Israel, which in this respect besides others may justly be thought the more merciful of all three, and by consequence of what was said, it will follow, that such as have the keeping of the Sword, with power to draw and put it up again, must be accountable for all the bloodshed: Had Kings no other thorns about their Crowns, doubtless this one if duly thought on, would keep them circumspect and watchful in every action, the least whereof, though insensibly, conduces somewhat towards Peace or Warfare.  
Wars, and rumours of wars have ever been, and are at present throughout the world; but since Princes became Christians, it may have been observed, how Christendom a spot of ground only, hath continually been the Cockpit, & all the world besides but as a breathing place; however we ought not for this cause to be forward in justifying Wars the more, but rather make search and strict enquiry whence it comes to pass, that Christians are so plunged therein, since they of all other people can justify it least.  
I know there may be a just-War, but what I am now to say, is meant only against that which is unjust, and so desire it may be understood, whereof I do the more presume because no War but hath much evil as the effect thereof; and however for such as do begin a War, we may charitably conceive of both sides, that they apprehend it to be lawful, yet if we examine standers by, and hear what all that are not interessed do judge thereof, we shall find them generally condemning both sides, though one perhaps in a greater measure than another.  
St. Paul says, that covetousness is the root of all evil, and War 
1 Tim. 6. 10.  which is the greatest of those evils, questionless was never yet without a coveting; however, because that neither coveting, nor such other motives as are the real and original causes of taking up of Arms, have not for the most part been found, or thought sufficient to prevail, or bear sway enough with all such as are to be required to contribute largely for the maintenance thereof; I say, it may most commonly be observed, that whatsoever were the real, though more secret ground of War, Religion was still pretended to be the principal, or at least endeavoured to be made seem so far forth hazarded and engaged in the quarrel, that no man might adventure to call in question the lawfulness thereof, or seem backward in supplying without palpable scandal and suspicion of lukewarmness in Religion: I need not bring examples for proof hereof, every man's own acquaintance in Histories will furnish himself abundantly.  
But in regard that Religion, though perhaps it seldom was the primary and sole cause of making War (in that I think few have been so conscientious, yet such as some Casuists conceive, were but a misgrounded conscience in respect of an offensive War) hath notwithstanding been, and still is the most powerful means and stratagem to countenance and continue it, whereby that which ought to be most dear and sacred, becomes a pander to satisfy our lusts, the consideration whereof, the shedding so much Christian blood, the obstructing of the Gospel's propagation, the miserable devastation of whole Countries, with infinite perpetrating and multiplication of most enormous and execrable villainies, have moved me to consider with myself, which way Religion might be vindicated and redeemed from this abuse, the grand means of fomenting. Wars discovered, the main jealousies prevented which Princes pretend to have of one another, or King and people amongst themselves, towards accommodation of the present Wars, and cutting off occasion from such as otherwise might spring up again hereafter.  
Whether Religion have been the real cause of so much War in Christendom, or so pretended only, makes all one to what I have in hand, which is to prove in this Discourse, by God's assistance, how a man ought not to be persecuted for conscience sake, as will appear by the inconsistency thereof with sundry Scriptures following, which being once concluded on, and put in practice, will make an open way for the free passage of the Gospel, quite cut off the greatest jealousies and fears which perplex the minds of Princes, States and People, when they suppose or but allege an endangering of their Religion, and consequently the likeliest course of reducing all Christian Countries to peace amongst themselves, and friendly intercourse with * one another.  
St. Paul saith, You are bought with a price, be ye not the servants of 
1 Cor 7. 22, 23, 24.  men: this must be meant for matters of this world, or else of that which is to come; about subjection of the body in civil affairs, or subjection of the soul in spiritual; but it cannot be understood for matters of the body, or of this world, because it would then contradict other places of Scripture, which command all to be subject 
Rom. 13. 1. 1 Pet. 2 13. Eph. 5 22. and 65. 1 Pet. 2. 8. Col. 3. 22.  unto higher Powers, servants to their masters, wives to their husbands, and the like; in which respect, as also from the coherence with the words aforegoing, it appears necessarily to be understood, that we must not be subject concerning our Religion, matters of conscience or touching the soul, to be of this or that Religion, because we are commanded by King or State, for though it be the true Religion which we profess, yet if we were forced to it, it will do us little good, nor be ever a whit available, for God accepts only of willing service, such as we perform of our own free election, not by compulsion.  
Neither is the objection good, that though men be forced into 
Object.  the true Religion at first without any liking of their own, yet afterwards it falls out that such approve of it, and will not be brought to change nor alter, which must needs be acceptable to God: For first, the compelling of a man to any thing against his 
Answ.  own conscience, especially in matters of faith, is a doing evil, which God forbids, that good may come of it, and therefore we cannot 
Rom. 3. 8. and 14. 23.  expect that he should prosper, so bad a means to produce so good effect, as that people at first constrained to make profession of the true Religion, should afterwards prove sincere and true believers, by virtue of those coercive powers which were merely unwarrantable and sinful, but for such as do so continue, it is to be attributed to some other means whereby they became convinced of the truth, or more secret call of God, which would in due time have found out, and brought them home into his sheepfold without the help of a tyrannous inquisition.  
This is more evident if we consider the multitudes of people and whole Nations which live and die in the Religion they were borne, with equal constancy and security, though their faith and tenets be diametrically opposite to one another; and for those that happen to be thus of the true Religion, because borne in it, though it be the true one, and that they will not be brought to change, yet for most part they can give no better reason of their faith, than those that are in the wrong, and perish as obstinately, for they took not their Religion upon choice or trial, neither do they continue it upon judgement, never having searched or tried the Scriptures, as we are commanded; and indeed they may well say, to what purpose shall we examine ourselves, as St. Paul saith, whether we be in the faith or no? to what end, Try the spirits whether 
2 Cor. 13. 5. 1 Joh. 4. 1. Gal. 1. 8.  they be of God? or, Search the Scriptures, whether the doctrine taught us now be the same which the Apostles left us? when we may not profess the Religion we apprehend to be the only true one, but are forced to make profession of that only which the State shall think fit, and declare to be such.  
Nay, in that St. Paul says, Try the spirits whether they be of God or no; and tells them plainly, that if any man think himself to be something, than he is nothing, that he deceiveth himself, and that every man should therefore prove his own work, and that then he shall have rejoicing in himself alone, and not in another, for every man shall bear his own burden, Gal. 6. 3, 4, 5. And to the Thessalonians he says, Prove all things, and hold fast that which is good, 1 Thess. 5. 21. Do not such thwart and resist these Scriptures, who take upon them to assign and stint men unto certain spirits, as though they could be saved by the faith and knowledge of others, with express peremptory commands to receive them for the true Spirit of God, without any trial or examination? and indeed it is better to take up a Religion without trial upon adventure, then having examined and found it Antichristian or erroneous, submit unto it notwithstanding; but certainly if well examined, this will appear not a bare adding or taking from the word of God, but a flat opposition, and giving the lie, as I may term it, unto the Scriptures, for whom a heavier judgement is preparing, if such a one were possible, then that which is denounced in the Revelation. 
Rev. 22. 18, 19   
What if the Prince and Peers should change Religion, must they be subject also to persecution? I know not how they can be well secured so long as such Statutes are in force; for in that they concern matters of Religion, if they bind at all, they bind most of all: But what if a King and Parliament should repeal all Acts against the Papists, and pass others of the same tenor against all Protestants, must we therefore all turn Papists? If that Religion must be received and forced upon the consciences of people, which by a major part is voted to be the true one, I know no remedy but that we may be liable again hereafter to change as often as those that lived in the Reigns of Henry 8. Edward 6. Queen Marry, and Queen Elizabeth.  
My humble desires therefore are, that we may not procrastinate any longer the preventing so great a misery, as the world cannot possibly torment us with a greater, not through confidence of a present prevailing party, or such other assurance as carnal policy and wisdom do only furnish us withal; the Bishop's condition may be sufficient item to us in this behalf, who, notwithstanding so many suffered by them, had within less than five years since greater multitudes of abettors within this Kingdom, than ever any kind of Church government in likelihood will find hereafter; it is necessary therefore to proceed upon a sure foundation, by passing an act against persecution for Religion, which besides the agreeableness with Scripture, all degrees of people having once tasted the sweetness of it, will never suffer themselves to be bereft thereof again, and by that means become a sure establisher of the general peace of the Kingdom, and dispose every one more willingly to submit to higher powers, though to some prejudice of his propriety when he apprehends himself certain to enjoy the Liberty of his Conscience.  
But may we not any longer be subject unto men? Surely then in 
1 Cor. 7. 22, 23  whatsoever sense it be meant, we must be subject unto Christ, his yoke is easy; and we must not live lawless as we ourselves list, 
Matth. 11. 30.  but persecution imposes a heavier yoke of subjection upon the Conscience, than any Prince or Tyrant in the world doth upon the body of his Subjects: And although every soul must be subject to higher Powers in civil matters, yet there are degrees of subjection and relations in a Commonwealth whereby one is bound to yield more or less subjection, obedience, respect, and honour, according to the respective Laws and rank wherein he stands; and yet in most Countries every Subject from the highest to the lowest hath a kind of freedom, and possibility of quitting himself from the most toilsome and inferior vassalage, if he be a man of abilities or wealth; but that Law which imposes on the Conscience, serves all alike, save that the most ingenious and conscientious 
Note.  are most afflicted with it, and so long as it is in force, a good Conscience hath no means either to evade it or dispense with it.  
But how fruitless a course it is to force men to conformity in a Religion they have no liking of, will appear by the small success it wrought on Papists here in England, many whereof went to Church when they were strictly looked too, stopping their ears with wool because they would not hear at all, or hear with an intention to believe the contrary; or else like Protestant Merchants and travellers in Italy and Spain, which ordinarily go to Mass and Vespers, to avoid suspicion of the Inquisition, but because their hearts join not in the Church devotions, they purposely send their eyes a gadding after beauty, whilst many, too too many, by custom assume so great a liberty, as if the eye could not sin in one respect, whilst the heart consented not in another, or rather as if God would pardon them the lust of the eye, so long as they were not Popish in their hearts.  
But more remarkable it is in the Moors of Spain and Jews of Portugal, some whereof dissembled Popery in their successive generations some hundreds of years together, until the Moors being discovered in such multitudes, as that the King not thinking it safe to retain them longer in so slavish a captivity of the Conscience, nor able to give them a toleration without the Pope's dispencing, commanded them to be gone, and accordingly about the year 1606. they conveyed themselves into Barbaria and Turkey, with such a stock of Christian crafts and policy, as not only the Pirates, but those whole Nations are much advantaged and improved, to the no less shame than detriment of Christianity: Oh let not the like befall England, with her manufactors, but I fear it is almost too late to wish so, for so many thousands of them being already gone, are able to teach all the world, unless both they be suddenly recalled, and others encouraged to continue by a Liberty of Conscience.  
And for the Jews in Portugal, the Inquisition used always to be full of them, seldom without four hundred or five hundred together, and though most of them will not scruple, and many of them choose rather to marry with such as really are Christians, that they may with more security play the hypocrites, yet by such as live amongst them it is observed, that though from one generation to another, they have matched into Christian families, yet they reserve and instill their Jewish principles so subtly into their offspring, as the children though they have remaining in them not above one two and thirtieth part of a Jew, are notwithstanding known by infallible presumptions to be Jews in heart, though outwardly they make profession otherwise.  
In the Gospel according to St. John, Jesus answered, My 
John 18. 36.  Kingdom is not of this world, if my Kingdom were of this world, then would my servants fight that I should not be delivered up to the Jews. What can be more opposite unto the intentions and proceed of our Saviour, who rather than resist chose to suffer persecution unto death, than these that persecute others unto death? If Christ's Kingdom be not of this world, but if it be mystical and spiritual, then must it necessarily be erected by powerful preaching of the Word; and by the Spirit: When Peter. smote off the high Priest servants care in defence of his Master, our Saviour bids him put up 
Matth. 26. 51, 52.  his sword, and instead of commending him and his zeal in rescuing the sacred Person of our blessed Saviour, says, All they that take the sword shall perish by the sword: And St. Paul exhorts the Ephesians 
Eph. 6. 10. 17.  to be strong, but in the Lord, and in the power of his might, not brandishing the sword of civil Magistrates, but to take the belmet of salvation, and sword of the Spirit, which is the word of God: and in another place he says, that Faith comes by hearing, and how shall they believe in him they have not heard? and how shall they hear without a 
Rom. 10. 14. 17  preacher? And yet if it had been as good a way, Paul would doubtless have taught it them, by saying, how shall they believe unless you tell them? and how shall they know what is to be believed, unless you impose it upon them? But this was none of Paul's Doctrine; both our Saviour and his Apostles not only taught and practised, but sealed the contrary with their blood.  
The Spaniards are blamed, and that justly, by all other Nations for having massacred so many millions of West-Indians in their own Country, under pretence of Religion, though it be evident, it was only that they might the easier rifle them of their gold and silver, and so it is in all persecutions pretended for Conscience sake; for did we but a little consider with ourselves, we would easily conclude, that few have been yet so mad to put people to death merely for Religion sake; I know that many in passion, rage and fury, will say it is pity such Heretics should live, but when such men are in a calm mood, if another Nathan, like him that came to David, should say unto them, there is such a neighbour of mine 
2 Sam. 12. 1.  charitable to the poor, upright in his dealing, courteous in his behaviour, meek and lowly minded, loyal to his Sovereign, true to his Country, choosing rather to suffer than offer injuries, beloved of all that knew him, and never so much as tainted with suspicion of any thing blame-worthy, till of late being accused as a Separatist for seducing the King's liege people unto his own Religion; the Jury finding him guilty, he is condemned to die; will not a tender hearted Christian be ready to reply, it is pity such a one should die? and though the Law condemn him, the King is merciful, and doubtless would reprieve him if he knew he had been loyal to his Country, and committed no other sin then endeavouring by argument from Scripture to bring others of his own Religion: now though most men, or every good man would be loath that a conscientious Christian should be put to death for doing nothing but what he is bound in conscience, the winning Proselytes to his cause, his religion, which amongst so many different sorts of Christins, he thinks to be the right, and himself no less obliged to publish it, than Peter and John, who when they were commanded by the Magistrate not to speak or 
Acts 4. 17. 10.  teach in the name of Jesus, answered, We cannot but speak the things which we have seen and heard: And when our Saviour sent out his Apostles, he said unto them, What I tell you in darkness, speak ye in light, and what ye hear in the ear, that preach ye upon the house tops, and 
Matth. 10. 17, 2●.  fear not them which kill the body, cut are not able to kill the soul: Now though Christians generally will not acknowledge that they put any to death merely for Conscience sake, yet so long as there is a Law whereunto such as differ from us in religion, or any point thereof shall be more liable than ourselves: as the Jews, when they could not resist and gainsay the spirit wherewith Steven spoke, stirred up the people, suborned and set up false witnesses to accuse him, Acts 6. 11. 13. So, amongst us there will not be wanting one or other who for some private interest and by-respect, will find out one to accuse, others to witness, a Jury to give verdict and make guilty, a Judge to pronounce the sentence, and at last find means to keep the King from reprieving, all of them thus conspiring to put him to death by the advantage of such a Law, whereas really it was not his Religion which they so much regarded, and they may clearly say they put him not to death for his Religion, but it was their own respective private benefit and ends which corrupted them to compass his destruction by force and colour of such a Law.  
But why? what reason which is Scripture proof can be given, why a particular Gentleman should be put out of a Manor whereof he hath the propriety by inheritance or purchase, more than a whole Nation, a Nation of Infidels and Pagans for Religion sake? Perhaps it 
Object.  may be said, the State hath enacted a Law whereby this Gentlemans whole revenue or part of it becomes forfeited, because he is not of the true Religion; whereto I answer, That Popery was enacted to be the true Religion in Queen Mary's days, and that which Protestants profess 
Answ.  in Queen Elizabeth's, yet they could not be both the true Religion, however the Subject was not suffered to say so much of either, so long as they had a Parliament protection; but doubtless all just Laws have their grounds and rule in Scripture, and more exactly such as concern Religion, which is the unum necessarium: and if a Pagan Nation may not be invaded in their territories, because they will not be of our Religion, nor a neighbouring Christian people differing from us in some opinions, why should a particular man have his only lamb, 
2 Sam. 12. 4.  his pittance taken from him for refusing only to be of a religion, or of an opinion which would absolute damn him because he doubts, so long 
Rom. 14. 23.  as he lives peaceably, and gives unto Caesar the things which are Caesar's?  
In Genesis we find that Hamor and Sechem told the men of their City that Jacob and his children were peaceable, and therefore moved that they might dwell in the land and trade therein; but when Simeon and Levi had treacherously slain Hamor, Sechem, and all their males, whilst they were sore after their late circumcision, though it was in revenge that Sechem had first defiled their sister Dinah, yet Jacob reproved them saying ye have troubled me, and made me to stink amongst the inhabitants, Gen. 34. 2. 21. 25. 30. So when the Protestant Princes made intercession to the Emperors of Germany, or Kings of France in behalf of such as professed the reformed Religion: nay, when any Christian Prince made means to Turk or Persian that their subjects might live within their jurisdictions enjoying Liberty of Conscience, do we think they used any other arguments then that such Christians were peaceable harmless men, meddled not with the State or Government, and desired only that they might be permitted to reside there, and enjoy the freedom of their Conscience, where they had their revenues, friends, or best means to get a livelihood? they moved not that such poor Christians might not be persecuted because they were of the true Religion, for every man thinks his own to be the truest, and though he take advice of never so many, will not let another be final judge thereof; for Turks have as much reason to persecute Christians, as Christians have to persecute Turks; but for Christians to persecute one another, and yet blame one another for the same persecution; how can they choose but think St. Paul's reprehension was not so suitable to the Romans, as themselves? and how can they expect to avoid God's judgements mentioned in the Text, so long as they perish so wilfully, condemning others for what they do themselves? the words are these; Therefore thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another thou condemnest thyself, for thou that judgest 
Rom. 1. 1. 3.  dost the same things: And thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement? Might not St. Paul if he were now living say, Thou Protestant, sayest thou a man [a Calvinist] should not persecute, and dost thou the same? Thou Calvinist, sayest thou a man [a Protestant] should not persecute, and dost thou the same? Since it is most true, that they must mutually justify, or mutually condemn each other, and though it will be by both sides alleged, that none are put to death amongst 
Note.  them merely for Religion sake, I fear me, it may be found upon due scrutiny, how many have died on both sides, as well for exercising their own Religion, as seeking to convert others; and in regard that both Calvinists, Lutherans, and all others of the reformed Religion have received and acknowledged our Saviour's command to love their neighbours as themselves, and do to others as they would be done to, and 
Mat. 19 19 Luke 6. 31. and 22 32.  think they are no less bound than St. Peter, when he was converted, to convert his brethren, and this being a doctrine and point of Faith, which all reformed Christians make profession of, such of them as have been imprisoned, fined, banished, or put to death, for no other cause but what this point of their faith obliged them to, cannot be said otherwise then to have been thus persecuted merely for Religion sake: And there is this more of aggravation, that for the most part these fierce and persecuting Christians esteem each other in a damnable condition so long as they perish and die therein, and yet either of them being by the other condemned to death shall have his pardon, if he become a convert, which is a destroying of the spirit that the flesh may be saved, just opposite to St. Paul's doctrine, but if he refuse, they proceed to execution, which according to their own opinion sends them irrevocably to hell, whereas in Christian charity they ought rather to reprieve them, that there might be a possibility of their conversion: and were we not besotted with most supine carelessness or ignorance, we should not choose but see that persecuting and putting to death the body of such as differ from us in religion or opinion, cannot possibly be out of charity to their souls, but must needs acknowledge that either we are guilty of their perishing both body and soul, if they die in such opinions, or else condemn ourselves on the other side for putting them to death, because they were of such a religion or opinion as accompanied them to heaven: If St. Paul to the Corinthians prescribes all 
1 Cor. 5. 5  Christians a way of proceeding against sinners for destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus; and if he tells Timothy that a servant of the Lord must not strive, but be gentle unto all 
2 Tim. 2. 24, 25, 26.  men, apt to teach, patiented, in meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth, and that they may recover themselves out of the snares of the Devil: what art thou, O Christian, who contradicting the Holy Ghost in these places of Scripture, thus puttest Christians to death after such a manner, and in such a time, as that according to the faith whereof thou thyself makest profession, the spirit of such Christians cannot possibly be saved, but must inevitably be damned in the day of our Lord Jesus? consider of it, I beseech thee in the fear of God, and be humbled, endeavouring to redeem thine own misdoing by the grace of God, in earnestly petitioning his divine Goodness to dispose the King and Parliament for repealing some laws, and enacting others, whereby the people may be free hereafter from so dangerous a temptation, as this power and colour of persecuting others for Religion sake leads them unto.  
But I must not yet leave St. Paul without making a little more use of so bright a light, who reproving the Corinthians in that they suffered such as committed fornication to live amongst them, though absent by virtue of his Apostleship, judged such offenders to be taken from them, and by the same authority commanded the Church of Corinth to 
1 Cor. 5. 3, 4, 5.  put it in execution, & that when they came together in the name of the Lord Jesus, they should deliver such a one unto Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus: Now either this delivering up to Satan was a present putting to death with a blasphemous inference, that the sudden putting to death is a saving of the soul, or else it is only some Ecclesiastical and Christian censure whereby the sinner might have liberty to survive for the mortifying of his body and destroying all fleshly lusts that the soul might escape in the dreadful day of judgement, so that such as put the body to death, as much as in them lies, damn the soul, quite opposite to St. Paul's intention, who prescribed another way of justice with his express reason for it, That the 
Note.  soul might be saved; wherefore they may well be reproved and reprehended in his own words to the Romans, Despisest thou the riches of the 
Rom. 2. 4.  goodness and forbearance and long suffering, not knowing that the goodness of God leadeth thee to repentance? And whereas in other places, he says, We are by Christ made able ministers of the New Testament, not of the letter, but 
1. Cor. 3. 6  of the Spirit, for the letter killeth, but the Spirit giveth life; unless in this, and such other Scriptures, it be understood that the Gospel dispenses ordinarily with the letter of the Law, to mitigate and qualify temporal punishments of the body, as well as to free us from eternal torments of the soul; I do not find where Christian people and Commonwealths 
Exod. 21. 12. 15. 17. L●v. 20. 10 and 24. 17 21. Num. 35. 16. & seq. Object.  take power of sparing such offenders which by the express letter of the Law were commanded to be put to death.  
But some will say, if men be suffered to preach such gross erroneous doctrines, the number of Heretics would quickly be so great, that true Believers might be swallowed up by them, as good corn which is choked many times through abundance of tares and weeds; whereto I answer, That we should do that only which is commanded and warrantable, relying upon God's providence concerning the event, he 
Answ.  spares not these erroneous Believers or Heretics that they might seduce and pervert the faithful, for that is impossible, but that the faithful might in his due time reduce the misbelievers unto the truth, who 
Joh. 24. 24  if they should be taken off presently, would for all we can expect have perished in their sins: And as St. Paul taught the Corinthians, If a 
1 Cor. 7. 12. 14. 16.  brother have a wife that believeth not, and she be pleased to dwell with him, let him not put her away, for the unbelieving wife is sanctified by the believing husband, and what knowest thou O husband, whether thou shalt save thy wife? Surely this text may be well applied to the whole Church which is the Spouse of Christ, and such as finally cut off the least inferior member by persecution, be so much more justly censured and condemned by it.  
Our Saviour having sent his messengers to a village of the Samaritans 
Luke 9 32. & seq.  to make ready for him, the people of the village refused to receive them, which when James and John saw, they desired to bring down fire from heaven to consume them as Eliah did, but our Saviour rebuked them, saying, ye know not what manner of spirit ye are of, for the Son of man is not come to destroy men's lives, but to save them; I wish this Scripture were well considered on by all that make profession of the Gospel.  
The Inquisitors of these days have no better ground for their strict proceed, than the Old Testament which expressly commanded 
Exod. 34. 13. Deut. 7. 5. & 12. 3. 2 King 18 4. Mich. 5. 14 2 King. 1. 1.  Idolatry to be rooted out, their Altars to be pulled down, and groves wherein they worshipped false gods, to be destroyed; there have we also the example of Eliah, who consumed the two Captains with their fifties, which were sent from the Idolatrous King Ahaziah: the Disciples John and James, it seems, were then of the same mind in this respect, & if they could have had their own wills, would have caused fire from heaven to have reigned upon the opposers of the New Testament as Eliah had done upon the Idolatrous and disobedient of the Old, but our Saviour who was very 
Matth. 11. 29.  meekness, reproved them for not knowing what manner of spirit they were of, as if he should have said, you must not have the spirit of persecuters; but such a spirit as those which are to be persecuted have need of; and for this cause he had before taught them a lesson of preparation, 
Matth 10. 23, 24, 25.  saying, When they persecute you in this City, fly ye into another, the disciple is not above his Master, nor the servant above his Lord: If they have called the Master of the house Beelzebub, how much more shall they call them 
2 Tim. 3. 12.  of his household? And for the destruction of the groves which had been made to commit Idolatry in, if it concern Protestant Reformers to do the like under the Gospel, we should not find many Churches in England which could escape; but whether they be all to be pulled down, or why one more than another, I leave it to such as have already delivered their opinions to make them good, wishing them to remember: that in St. Paul's judgement, a good Christian might have eaten of those 
1 Cor. 8. & 10. cap.  meats which had been consecrated to their Idols, provided it were no scandal to a weak believer.  
And although this lesson was so quite contrary to the dispositions of John and James ambitious when they reasoned amongst themselves who 
Luke 9 46.  should be the greatest, that they might in liklihood be the more enabled to persecute and punish others, as appeared afterwards by this rash and unadvised motion of theirs, yet the reprehension in both respects sunk so deep into their ears, that the Disciples never exercised greatness amongst themselves, nor persecution or compulsion towards others, much less prescribed it to be practised by their successors, and in pursuance thereof, St. Paul advised, or rather required the Corinthians, 
1 Cor. 10. 3. 2.  and in them all Christians, that they give no offence; neither to the jews nor to the Gentiles, nor to the Church of God, and to the Colossians he says, walk in wisdom to them that are without: Now what can be 
Col. 1. 4.  more against the rules of wisdom, then endeavouring to bring into the true Church such as are without by a rigorous way of persecution? we see by daily experience that men are by nothing so much obliged and engaged, as by courtesy and affable proceed, these both win and keep the heart fast, whilst violence and constraint can at best, but prevail upon the body, the soul even in that instant so much more alienated, as the body and outward man was forced to play the hypocrite and yield obedience.  
What possibility is there of converting Papists, Jews, Turks, or Infidels to the Faith upon such grounds as most Christians hold at present? It is generally and truly agreed on, that we ought not to invade their Countries to dispossess them of it, or their means, because they refuse to embrace Christianity, and I have scarce so much as heard of any Protestants, or others of the reformed Religion (may it be spoken for their humbling and amendment) that ever employed themselves to compass their conversion merely for Conscience sake; few of them have means to come to us, and if they had, how can we think they would be willing if they knew they might not live amongst us, without being forced to a new Religion, before their reason and understandings were convinced in the truth thereof? and for the same respects, as also in that the Christians in their new Plantations seek more after the wealth of the Country, than propagating of the Gospel, the neighbouring people of these parts hate the very name of Christians, make such opposition against them as they are able, and at last, when they have no other remedy, fly further off, not one of a thousand desiring their society or acquaintance: can any thing be more contrary to walking in wisdom towards a people, then to practise such courses as make themselves odious and hateful, that they cannot get to be admitted into their company? St. Paul having writ unto the Corinthians that they should not accompany with fornicators, lest they might 
1 Cor. 5. 10, 11.  mistake him, he explanes it to them afterwards, that it was not his meaning that they should altogether forbear to keep company with the fornicators of this world, or with the covetous or extortioners, or with Idolaters, for than they must needs go out of the world, but if a brother were such a one, they should not so much as eat with him; from hence I conceive may be inferred, that if the Disciples of Christ had had a civil power to force a way for the Gospel, yet they thought it either not lawful or not expedient to employ such means, because they forbore to make use of milder, for though they might not eat with a professor, a brother which was a notorious wilful sinner, yet such as were without, though they were covetous, fornicators, extortioners, and Idolaters to boot, they might eat and keep company with them by St. Paul's permission, when they might as well have avoided it in them 
1 Cor. 10. 27.  as in their own brethren; and whereas Idolatry and other execrable sins were then so rife with all men, that St. Paul was forced to say in effect, that it was not possible to live, and not keep company with such sinners, yet he said not that such as would altogether avoid their company, must send such sinners out of the world, or out of the Country 
Note.  by persecution, which the Inquisitors of these times practise, but insinuates, that in case the world were so full of notorious sinners and misbelievers, as that a true Believer could not live in the world without conversing with them, and that God would not permit his people to converse with them, that then the true Believers themselves should rather go out of the world, then send such notorious sinners and misbelievers out of the world in the midst of their sins by persecuting them to death, which I much desire were well reflected on, as also that passage of St. John's Gospel in the prayer which our Saviour makes unto his Father in behalf of his sheep the true Believers, I pray not that 
Joh. 17. 15  thou shouldest take them out of the world, but that thou shouldest keep them from the evil: from whence it may like wise be inferred, that if the true 
Note.  Believers could not be kept from the sin and evil of the world, in such case they ought rather to pray that God would be pleased to take themselves out of the world, then to desire that notorious sinners or misbelievers were taken out of the world in their sins, whereas so long as they live there is hopes of their repentance.  
Our Saviour when he sent forth his Disciples, gave them charge to 
Matth: 10. 14, 15.  preach the Gospel freely as they had received it freely, and that if they came amongst such as would not receive or hear them, they should departed thence shaking off the dust from their feet as a testimony against them, which is fare from a commission to plant the Gospel with fire and sword, or other ways of persecution, which are practised in these days; and Saint Mark in his relation thereof makes the commission to be given them. 
Mark 16. 15. 16.  in these words, Go ye into all the world, and preach the Gospel unto every creature, he that believeth and is baptised shall be saved, but he that believeth not shall be damned: Now though it be not to be meant so literally and precisely that they should preach the Gospel to irrational creatures, yet the sense and meaning of every creature is so clear, that none which were capable to receive the word, should be barred by persecution from hearing of it preached; and whereas our Saviour saith, he that believeth not shall be damned, had his intention been, that such as believed not should be compelled thereto, doubtless he would have said so in express words upon this occasion, rather than denounce their damnation, before he had first countenanced this so efficacious a way, as some allege, for to prevent it.  
To say the Apostles had then no civil power, and therefore they used 
Object.  not, is not to the purpose, for if coercive power had been requisite, our Saviour when he sent them forth could as easily have ordered 
Answ.  them to make use of it (in which case the Magistrate must have contributed his assistance) as to say, heal the sick, cleanse lepers, raise the dead, and cast out devils, and although miracles were now quite ceased, yet it follows not that the civil sword is given to the Church to clear the Gospel's passage, for God will have no ways or means made use of, but such as he himself prescribed with express order only (not to persecute but) to departed from such as would not hear it; and what command find we in the word of God which warrants us to imprison, fine, banish, or put to death any one especially amongst Christians for difference of opinion in Religion? many I know are so indulgent to be contented that every man might enjoy his own Conscience quietly, but would not suffer them to, have the free exercise of it, to discourse or publish their opinions unto others, but hereof I find no ground in Scripture; St. Paul says, 1 Cor. 9 16. A command is laid upon me, and woe is unto me if I preach not the Gospel; and our Saviour said unto St. Peter, Acts 22 32. When thou art converted strengthen thy brethren: So that the same God which commands me to try the spirits, requires of me also that when I have found the truth, I should not withhold it like a candle under a bushel, but teach it unto others. 
Mark 4. 31. Object.   
Yea but some will say, God requires you to teach the Truth, but you teach Heresy instead thereof, and therefore you ought to be persecuted; my answer is, That I apprehend it to be the truth, and do but discharge 
Answ.  my conscience, though it be erroneous, desiring to see the warrant for persecuting such as teach or publish erroneous doctrines, which they in their own opinion thought had been sound: St. Paul in the name of the whole Ministry said, 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 ye reconciled to God: And in another place, 2 Cor. 10. 1. 3. 4. I Paul myself beseech you by the meekness and gentleness of Christ, for though we walk in the flesh, we do not war after the flesh, for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds: So that Paul did war, but not according to the flesh, he did not imprison; fine, nor cut off ears, his weapons were only spiritual, the power and might of Jesus Christ; gentle exhortation and friendly admonition was the only meants the Apostles practised, which prevailed then so mightily, and aught for that very reason to be still continued, especially since we cannot pretend any other commission but what they had, unless we will also seem to have had an other Gospel.  
I presume no Protestant will deny, but that we are bound to endeavour the conversion of Papists, Jews, Turks, Pagans, Heretics, with all Infidels & misbelievers unto the only true and saving faith in Jesus Christ, this task how little soever it be practised and thought on, will one day lie heavy upon all Christians, who are no less obliged thereto in their respective callings, than the Apostles were to preach the Gospel 
Matth. 28. 19  unto all Nations, as was said immediately before: But as it is said in the Parable, Mark 3. 27. That before one can enter into a strong man's house and spoil his goods, he must first bind the strong man: So before you can prevail and reduce a Turk or Papist to the true reformed Religion, you must first convince him in the errors of his own, by the evidence of Scripture, and by the power of the Holy Ghost, and this must be done by word of mouth, by writing or by both, as I rather conceive; first, by word of mouth, in that the Apostles were expressly ordered to go and teach all Nations, which necessarily infers their presence; and secondly, by writing, that it may be better dispersed, and more freely enjoined at all times, places and opportunities, besides, that controversies and businesses of intricacy, are far better and more methodically stated and explained in writing or in Print, then can possibly be delivered by word of mouth: The Poet said, 
Qui volet ingenio cedere rarus erit:   
But fare more rarely shall you find a man to give pre-eminence in point of his Religion, each thinking his own to be the truest; this combat therefore must be sought out upon even ground, on equal terms, neither side must expect to have greater liberty of speech, writing, Printing, or whatsoever else, than the other: But it will be again 
Object.  objected, that if such a toleration as this be granted, the whole Kingdom will be quickly pestered with a greater confusion then that of Babel; to which I answer, That the confusion will not be such as is 
Answ.  so much imagined and feared, though it may seem greater at first then afterwards, when every man hath associated himself with such as are of his own opinion; and I crave leave to ask, if it be not a far greater confusion both before God and man, and of more dangerous consequence to the State, and their own souls, for a thousand men and women of ten several religions or opinions to assemble together every Sunday in a Parish Church for fear of imprisonment, fines, banishment and worse, or else that the same thousand men and women being permitted freely, may meet in a peaceable manner at ten several places according to their respective differing opinions and religion: But 
Object.  you will say that all these thousand men and women were good Protestants, before this licentiousness of being what they would, was granted them: I answer, That they could not possibly be good Protestants, 
Answ.  but either were hypocrites and time servers, or else that they had happened by chance, or rather by course of the Country into a mere formal profession of the Protestant Religion, whereof they were not able to render a reason if it had been demanded, & though they should have still continued as visible members of the true Protestant Church, and participated in the outward means, their actions would have been never the more accepted of the Lord whilst they had lived, nor their persons at the day of judgement.  
Secondly though this confusion were yet greater than you imagine, I desire to be informed, how it may be prevented without a far worse inconvenience; first, in that I find no express warrant, and less than express will not be enough to abridge any man the exercise of his Religion, which makes him sin against his own Conscience, and so is a doing of evil at least, that good may come of it, Rom. 3. 8. And secondly, because you are commanded to teach all Nations, which is impossible, unless you could go and live amongst them, which you cannot reasonably imagine or conceive, that people of different religions & opinions will permit you to remain amongst them who hold tenets, that when you have converted a considerable number, you may if you see possibility of strength to compass it by force of fire and sword, compel the rest to be of the same Religion, much less will they come unto you for the same reasons, as also in that you will not permit them within your jurisdiction to make profession of their Religion, whereof they have as good opinion as you can possibly have of yours, and though perhaps they might be contented (not that they are doubtful of their own, but in hopes it may be to make a Proselyte of you, or out of an ingenious disposition and desire to comply with you, who seem so solicitous of their salvation) to hear what you allege, why they should become good Protestants, yet you cannot in reason expect, or in equity require, that they should not have as ample privilege as yourself, to deliver their minds freely both in speech and writing.  
We know that in most Kingdoms there are several Courts of Justice, which having different privileges and jurisdictions, when any man hath cause to commence a Suit, he first informs himself in which he may likeliest find greatest favour of equity and justice, but if his adversary gain advantage, and force him to a trial in such a Court, as according to the constitution thereof, he could not have so favourable trial as in another, the party thus aggrieved forth with appeals from that where he was over thrown unto another, never resting or submitting; if it may be otherwise avoided, until he apprehend himself, to have been equally proceeded with; and yet the trial of Religion must still be more precise and equitable, in that it must be voluntary on both sides.  
Suppose then that a man have a controversy with another about land, houses, money, merchandise, or what ever earthly luggage else, of a considerable valuation, is any so simple as to think that such a one even whilst he is confident of his own right and title, will give it up unto his adversary upon entreaty, menacies, or compulsion, and that willingly? Is it not then a greater absurdity and incongruity of sense to think that a man should rest contented willingly to be forced against his will? nay is it not a mere impossibility, as absolute as the subsistence of contrarieties? can a man in one & the same respect, about the self same thing, and at same time too, be both willing and yet unwilling? can he at same time think he hath just cause to keep possession of such land or moveables, and yet think he ought to render up possession of them? how much more tenacious may we justly presume every man to be of his religion, which he thinks to be the only true one? and how much more backward and unwilling will every one be that makes conscience to part from his faith, whereby he expects not some momentary profit and advantage, but his well-being and salvation unto eternity? And if being confident in mine own Religion, I cannot possibly be brought to think otherwise by force, what ever violence make me profess outwardly to the contrary, then will it be necessary to proceed by fair means, that all reasons and inducements being alleged with equal liberty and freedom on both sides, the whole controversy may be fully stated and understood to the self-conviction of heresy and error, which if other Nations of different Religions may not be permitted, and by that means freely declare and express the grounds where on they built their faith, how false soever they be, they cannot possibly be convinced thereof, but will be so much more hardened in their opinions, conceiving them the founder, by how much you restrain the publishing thereof, and when they see you intent to persecute them, denying an equal and indifferent trial, they will be gone again with a far more prejudicial conceit of the Protestant Religion than they had before, if you detain them perforce you do contrary to St. Paul's doctrine, 1 Cor. 7. 15. who gave order that even the unbelieving wife might departed, if she would departed, and besides affright all such as hear of it, from ever coming to you afterwards.  
Thus does it appear most evidently, that if you will continue your 
Note.  rules and maxims of persecution, besides the unwarrantableness thereof, you cannot reasonably conceive a possibility to discharge our Saviour's aforesaid Commission, with sundry other Scriptures for teachching of all Nations.  
Besides, we find how amongst other directions which our Saviour gave his seventy Disciples at their mission, Luke 10. 5. 6. He bids them, That into whatsoever house they enter, they first say, Peace be to that house, and that if the son of peace be there, their peace shall rest upon it, if not, it shall return to them again: and by this instruction surely we may observe, 
Note.  our Saviour did not intent, that his Disciples whilst they went about preaching the Gospel should cry Peace, Peace, that they might more securely instill into their Proselytes a doctrine of war and persecution, and such Christian States and Churches as do since practise it, go quite opposite to that command of our Saviour's, and his Disciples practise, wherein we are so much more inexcusable, in that he declared himself so plainly, that his meaning was, the Doctrine of Peace should be proffered to all, and that if they and it were not received, Their peace should 
Met. 10. 14. Mark 6. 11 Luke 9 5.  return to them again, and they only shake of the dust from their feet as a witness against them at the day of judgement; as if he had said so on purpose, lest they meeting with such as would not receive them and their peace, should be to seek what further course to take, and think their labour lost, unless they had compelled them to receive both whether they would or no.  
But notwithstanding our Saviour's charging his Apostles to teach all Nations, Matth. 28. 19 And St. Paul's saying, Rom. 10. 17. That faith cometh by hearing, and hearing by the word of God; requiring Timothy to be instant in season and out of season, 2 Tim. 4. 2. The Inquisitors are ready to say with the young man in the Gospel, Matth. 19 20. All these things have we done: We have preached and such will not hear us, some that hear will not believe us, and such as believe us, will not live accordingly, 
Object.  what shall we do with such? I answer, this is no more than 
Answ.  St. Paul foretold, when he said, 2 Tim. 2. 3, 4, 5. The time will come when they will not endure sound doctrine, but after their own lusts shall they beap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto fables, but watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry: v. 2. Reprove, rebuke, exhort with all long suffering and doctrine: This averseness to the saving truth which St. Paul prophesied of, was not so much to be discovered in the time of Timothy, as afterwards in succeeding ages; and St. Paul's directions in that behalf to be applied to all Ministers successively: To the Romans he saith, Rom. 10. 14. concerning his brethren the Jews, How shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? But if he had lived in these days, Paul himself must have been taught to say, Do you expect they should go to Church unless you whip them thither? and how shall they believe unless you beat it into them? This had been as easy for St. Paul to have prescribed in those times had it been but as good doctrine, however the practice of some Christian Countries is so contrary to it, that more care and watchfulness is used, that Inquisitors be circumspect and diligent to require conformity of the outward man, then that the word be sincerely taught, or the Sacraments administered according to their due simplicity and purity, to the comfort and edifying of the inward man; these may make a great show and bravery for the present, surpassing in number like the Nationall Church of the Jews when it was most populous, but being such spurious Christians chief as are begot by their illegal Inquisition, and not nourished by the fincere milk of the word, 1 Pet. 2. 2. they are never like to grow up and increase in godliness until they become perfect men in Christ Jesus.  
St. Paul writing to the Romans about meats which were lawful to be eaten, by such as believed they might eat them, prescribes notwithstanding to forbear, rather than offend a weak brother, but withal says, Rom. 14. 22, 23. Happy is he that condemneth not himself in that thing which he alloweth, and he that doubteth is damned if he eateth, because he eateth not of faith, for whatsoever is not of faith is sin. And in the same Chapter, vers. 5. he says, One man esteemeth one day above another, and another esteemeth every day alike, let every man be fully persuaded in his own mind; according to which doctrine, a man's own conscience was both primarily and last to be resolved fully before he eat or drank, whether he keep holidays or no, and not the Inquisition house or Bishop's court: If eating with a doubting conscience only be sin, what is it in such as eat contrary to their conscience? how much greater sin is it in such as go to Church, or are present at worshipping of God in such a manner as they themselves hold to be flat Idolatry; and then how comparatively greater is their sin that force others to do that which damns themselves, so much against their own wills and dispositions? But perhaps it will be objected, that they are not forced, but may choose whether they will come to Church or no, so they pay one 
Object.  third part of their revenues or some easier fine: To which I answer, 
Answ.  That such fines, imprisonment, or lesser punishments whatsoever are justly to be accounted force, and that in the highest nature, when a man will rather resolve to hazard the loss of his own soul in going to Church with a double conscience, according to his own tenets and opinion, then to submit to the said fines, imprisonment or other punishments; I need say no more than such going to Church is not of faith, but of fear, and faith comes by hearing, not by fight.  
But it will be again objected, That the Apostles had no power or 
Object.  authority from the civil Magistrate to render into obedient unto their doctrine in a compulsive way, otherwise they would in likelihood have made use of it, there being no such probable means under, heaven as such imagine, to settle an uniformity, as fining, imprisoning, banishing, cutting off ears, and 〈◊〉 if they see fit; whereto I answer, That the Apostles preaching, baptising, and doing miracles, were all 
Answ.  contrary to the authority and express commands of civil Magistrates, and if they had had but equal 〈◊〉 from their Master, having gained such multitudes of converts as our Saviour was fain to feed miraculously at one time, about five thousand of them, all men, besides women and children; at another time four thousand men, besides women and children, Matth. 14. 24 and 15. 38. And in the Acts it is said, Act. 2. 41. That through Peter's preaching, three thousand souls were added to them in one day, we cannot justly think but having once gained so many Proselytes, and amongst those were soldiers, to take leaders and commanders 
Luke 3. 12. 14. Act. 10. in the former part.  off, they had through their numbers both means and reason, rather to encourage them in adventuring to settle, or at least to lay some groundwork of their coercive discipline, then with such boldness at first to travel from place to place, from one City to another, preaching Christ Jesus undauntedly, when there was not so much as one to countenance and back them against the civil Magistrate, or persecution of the common people.  
Why did the Apostles baptise or teach in the name of Jesus, being expressly commanded by the civil Magistrate to the contrary? this disobedience and offending of the higher powers had been a sin in them, unless our Saviour had given them express commission to teach all Nations, and if coercive power had been as warrantable, and more likely means to propagate the Gospel, the Apostles were as much to blame in that they did not use it, as they should have been if they had not preached the Gospel at all; for Christ that commanded them the end, must needs understand the means there to conducing to be comprehended in the same commission; neither could they be said to want power for putting the means in execution, so long as they had the gift of working miracles: which doubtless they also practised so often as they had the divine Oracle for warrant; and of this nature was Peter punishing Ananias and Saphira with sudden death, because they had 
Acts 5. 5. 10.  dedicated a certain possession unto the Lord, and afterwards sought to rob his Saints of part thereof: Paul likewise, Chap. 13. 11. struck Elimas' the forcerer blind, because he sought to turn away Paulus Sergius the Deputy his heart from the faith: And his delivering of Himenous and Alexander unto Satan that they might learn not to blaspheme, 1 Tim. 1. 20. I suppose may be understood in the same manner. Our Saviour having occasion to make use of an Ass that the Prophecy in Zachariah might be fulfilled, Zach. 9 9 sent two of his Disciples to the village Belphage to fetch one, giving them no other instructions, but that if any body said aught unto them, they should reply, That the Lord had need of it, Matth. 21. 3. Even so might the Apostles have done when they had met with obstinate people that would not receive their Gospel (especially the Jews which the Roman Magistrate in likelihood regarded little whether they were Jews or Christians) it had been but sending for a Centurion, or other officer of justice with a little ticket, that Domino opus est, no body should have been able to resist their will; as it is said in the Romans, Rom. 9 19 the proudest Pharaoh must have submitted, and all his Subjects been willing to assist, besides legions of Angels 
Matth. 26. 53.  which would have been in readiness if God had pleased to warrant them in such a course.  
And whereas in the Scripture before alleged, it is said, Acts 2 41. That three thousand souls were added to the Church that day; the Text declares also, that they which gladly received the word were baptised, insinuating, that they which do not willingly receive the word, ought not to 
Note.  be baptised, much less be forceibly baptised, or being first baptised in their infancy when good hopes were conceived of them, be afterwards compelled to receive the word, and participate in the ordinances when their unwillingness is so well known, and this to be the case of all such Christians as are forced into a Religion: But how many souls soever were added to the Church at Peter's preaching, Acts 2 47. and whereas it is said, That the Lord added daily to the Church such as should be saved, it cannot be said so in such Countries where the Inquisition ruleth, or people are forced to go to Church upon penalties how small soever, there is neither adding to the Church, nor falling from, they are one and all, all of the Church, or all out of the Church, and which of the two is likeliest I am sorry to consider.  
What people under heaven can boast of an outward unity, and so general a uniformity as the Papists at this day, most eminently glorious if it were to be contemplated according to humane wisdom, or beheld with the eye of flesh? But do not Protestant Writers affirm of them, that they would fall into as many pieces and opinions amongst themselves, as all other Christians have in the whole world besides, if the yoke of their Inquisition bondage were but broken? Nay do not all Protestants conclude that even such a hodge podge of uniformity cannot be compassed without an Ecclesiastical Sovereignty? and that this Ecclesiastical Sovereignty hath such inbred corruptions and temptations in itself as breeds a propensity, little less than avoidable degenerating into tyranny? and that tyranny over the mind to be seventy seven times worse, then that which civil Magistrates exercise upon the body or estate? nay must it not needs follow 
Note.  by consequence undeniable, that if there were as good ground in Scripture for spiritual Sovereignty as there is for temporal, that this spiritual Sovereignty ought to be reduced to Monarchy, as the best and only government to settle uniformity? and would not this Pope and spiritual Monarch upon the same grounds have a better claim and title to all the world, because ecclesiastical and spiritual for sooth, than any King or Emperor hath to his own Dominions? All these gross absurdities (which we so much condemn in the Pope of Rome, for the mystery of iniquity aims at no less than all the world, their groundwork and proceed conclude as much, though yet it speaks not plain) will inevitably follow the endeavouring to settle a uniformity in the Church, or such tenets as require a necessity of coercive power to be executed on the body or estate in matters merely of Religion.  
Let all Church governments be but brought to a trial, fee what the Pope can say, Episcopacy, Presbytery, or any other that stands for compulsive jurisdiction over goods or person, and though they mince it never so finely, speak never so fairly, and each of them have not really in itself an equal proportion of inbred putrefaction, tending unto spiritual tyranny, yet if they be well examined, though in their negatives one may condemn the other, for their affirmatives whatsoever shall be alleged by any one will be acknowledged the doctrine and principles of all the rest, and each of them for the matter, though not equally, upon most palpable consequence be found tending and endeavouring a command and dominion over the faith and consciences of men, which St. Paul disclaimed, 2 Cor. 1. 24. And when James and John the sons of Zebeace desired to sit on our Saviour's right hand, and the other on his left in glory, he told them, That the Princes of the Gentiles do exercise dominion over them, and they that are great exercise authority over them, but it shall not be so among you: And when he was desired only to speak a powerful word for execution of civil jurisdiction, that an inheritance might be divided rightly betwixt two brothers, he reprehends the party, saying, Man, who made me a judge or devider over you, Luke 12. 13, 14. And if the Apostles, and their lawful successors in the Ministry, may not exercise dominion nor authority, what ever their minds were, their persecution would want a sting, Mat. 20. 25, 26.  
God will not have men persecuted for matter of Religion, lest under colour thereof, the persecuting of his dearest Saints should seem more justifiable: But you will say, why does he then permit the civil Magistrates to put men to death, by which proceeding innocent and guiltless persons have often suffered? I answer, how it is true that through the iniquity of some Country's Laws, and malice or corruption of wicked people, innocent and simple men have too too often been condemned and put to death: But first, it is abvious to every one's capacity, how the crimes and offences for which men suffer under civil Magistrates, are by most Nations concurrently agreed upon to deserve death. Secondly, such delinquencies are more easily to be proved against the malefactors, and in matters of difficulty, as to discover whether a woman had committed adultery, the Lord had appointed a miraculous way of trial, and called it The law of jealousies, Exod. 5. 12. which was, that if the spirit of jealousy had possessed the husband, the Priest giving the wife a bitter water to drink (in such manner as is related in the Story) her thigh should rot, and belly burst if she were guilty, but do her no hurt at all in case of innocence; from whence may be inferred, that the putting any man to death, or punishing by civil Magistrates without undeniable proof and witnesses, cannot be justified or excused without a miracle; how much more in matters of Religion, where there is no law of Gods making that commands it, and seldom righteous testimonies that can be produced to prove it? Thirdly, it lay in the malefactor's power not to have committed such crimes and outrages; and last of all, civil Magistrates have the Scripture for a rule what delinquents they may put to death, and how far they may proceed in fining: but for matter of Religion it is quite otherwise; for first, no man is of opinion that another deserves to be persecuted and put to death, only, because he is of the same Religion which himself is of, since therein he should condemn himself: Secondly, if a man will himself, you cannot tell what Religion he is of, because whatever he is driven to make profession of, it is the heart that in this respect, either justifies or condemns: Thirdly, though a man would use all the means which can be prescribed him, and should even himself be contented. and desire that such a Religion were the true one, yet it is not in his power to think so, and consequently to be of the same in heart, until his reason and understanding be convinced thereof: And last of all there is no warrant for persecution in the Scripture, if there were, we might boldly say, fiat justitia ruat Coelum, God will bear us out in whatsoever we do by his commandment, and as severe an account will he require at the dreadful day of judgement, for all such fining, imprisoning, mutilating, and putting to death, especially of his Saints, and other conscientious people, as have been practised without it.  
We are bid in the Scripture to come out of the world, and separate our 
Rev. 18. 4. 2 Cor. 6. 17.  selves from the wicked, lest we partake of their judgements, and the like; but instead of conforming hereunto, such as will not enter into Covenant, such as will not go to Church and receive the Communion with us, we endeavour to compel them to it by pecuniary or corporal punishments, which is as much as possible to withstand and hinder such a separation: for instead of preaching unto the true Believers, according unto St. Paul's doctrine, that they should separate themselves, and not communicate with notorious sinners, we quite contrary turn our speech and power too, towards Papists, Blasphemers, Traitors, and the mixed multitude in general, forcing them and the true Believers to assemble and communicate together, to have one Faith, one Baptism, one Church, and whether it may involve us in one doom, I leave to others to determine, and at present only advertise, that, from hence arises a double inconvenience, one to ourselves by communicating with Atheists, Papists, Traitors, Blasphemers and Reprobates of all sorts, from whom we are commanded by St. Paul's Epistle to Timothy, 2. Tim. 3. 5. to turn away, whilst we notwithstanding force them whether they will or no, to join with us in the most sacred Ordinances of God: the other inconvenience is to those that are so forced, by making of them hypocrites and time servers, so much worse than they were before, or as our Saviour saith, Matth. 23. 15. Two times more the children of the devil, when perhaps what they would have done of their own good will, though erroneous, might have been in part excused by ignorance, and a good intention, as St. Paul did when he persecuted the Church of God, 1 Tim. 1. 13. and so far are we from building up the mystical body of Christ by compelling the personal presence of Papists, and such like, at our spiritual exercises, that it only hardens them so much more, and alienates their minds so much further from being wrought upon, by such arguments as are alleged from reason or from Scripture.  
In a Sermon preached before the House of Commons the 27. of December, 1643. I find these words. It feareth me that a great part of 
Mr. Alexander henderson's Serpag. 18.  the people of this land are still fond of a formal service, and a proud Prelacy; and yet the Covenant which apparently professes a final extirpation of them both, had found such acceptance, that I believe there is scarce one man in a hundred throughout all London but hath subscribed to it; however I am fully of the same opinion, and verily conceive that from the carriage and effect of this business only, it may clearly be observed, how easily multitudes of men will permit shipwreck to be made of their souls, and consequently how incongruous and dangerous a way of proceeding it is, to join profit or preferment, hopes or fears, threats or force to work upon the conscience; for although the Covenant hath passed thus currently, I find notwithstanding by discourse that the greatest part of people are little weaned from the present Service Book, and wish better to Episcopacy a little reform, I mean the rigour of it only, with some small superfluities of the lordliness, and that it should still remain Diocesan, rather than Presbyterial, or any other Church government whatsoever; but for such as hold with independency how their stomaches can throughly digest the Covenant, I cannot any ways imagine.  
I know that much is said and done in many places in behalf of uniformity, a Nationall Church and Covenant; which things indeed carry a great show of wisdom in will-worship, as the Apostle saith, Col. 3. 23. were it not that our Saviour told us, That in vain they worship him, teaching for doctrines, the commandments of men, Matth. 15. 9  
But wherefore such labouring in vain, and striving against the stream to obtain a superficies, and false lustre of a Nationall Church? Do we think that God's salvation is also Nationall? Surely if the seven thousand which never bowed knee to Baal, had been in a body, Eliah 
1 King. 19 18.  would have known them better; we see indeed that they have all the face or show of Mahumetans in Turkey, Papists in Spain, and Lutherans in Germany, but this is the work of man and not of God; and though the power of flesh is such to keep the purity and saving knowledge of the Gospel from them; they will be sure enough to rise up in judgement, and with their uncircumcised hearts, and law of nature, 
Rom. 2. 2●  condemn the tyranny of those that kept it from them. And they allege also the great reformations wrought by Ataxerxes, Ezra 7. 23. (and other good Kings under the the Law) who said, Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; and many still cry out aloud upon a reformation of Religion, or building up the mystical Temple under the Gospel, after the same manner by fire and sword, never remembering, that there was express order and direction from God himself concerning every thing 
Exod. 25. 40. & 26. 30. Heb. 8. 5. Exod. 27. 19  about the first Temple, not a pin excepted, whereas many of latter times, out of greater eagerness to have the work done, than care and consideration to the well doing, have put their own commandment afoot instead of Gods, requiring judgement to be executed speedily upon them that disobeyed, whether it were to death or to banishment, to confiscation of goods or imprisonment, with as much confidence, as though the Prophet Ezra had purposely recorded it, not so much that God 
Cap. 7. 26.  might be glorified in Artaxerxes great carefulness, and just commands for beautifying of his Temple, as to countenance their own will-worship and inventrons.  
But did God ever say to any Christian people as he did to Abraham, Gen. 17. 8. I will give unto thee and thy seed thy neighbour's Country, whose inhabitants were without the Covenant of works, for an everlasting possession? How much less does God give thee the confiscation of thy brother's estate, whom thou wilt perhaps acknowledge to be within, and canst not possibly prove to be without the covenant of Grace, because he differs from thee in opinion, or some cases of conscience only? Did God ever say to Christians as he did to Abraham, v. 14. The uncircumcised man-child shall be cut off from his people? If Christians have any command equivolent hereunto, why is it not impartially put in execution? If they have not, who shall answer for such as have been persecuted or put to death without it? But as whatsoever God hath commanded should be punctually done; so what God hath not commanded, ought not to be done: the adding to in Deuteronomy, Deut. 12. 32. and John's Revelation, Rev. 22. 18. is as much forbidden, as the taking from it; and Solomon says, Prov. 30 6. Add thou not unto the words of God, lest he reprove thee, and thou be found liar. I am confident it cannot be denied, but that the endeavouring and practice of coercive power to sway the conscience in any kind, is for the most part either expressively, or by undeniable consequence quite contrary to the principal intention and letter throughout the whole Scripture, in which respect if there were some few texts or passages which might seem to colour it, yet they ought to be so much more deliberately considered and pondered on for the honour we own to God's truth, and charity to our neighbour.  
In Matthews Gospel cap. 28. 20. it is said, Teach them to observe all things whatsoever I have commanded you; But I do not find persecution to have been expressly commanded in any place of the Gospel: and whereas some would infer it from the words, Let all things be done 
1 Cor. 14. 40.  decently and in order, as by the coherence with the whole Chapter it appears plainly to relate only unto the orderly proceeding & behaviour in their assemblies or public meetings; so it possibly cannot be made appear from hence, that there is, or aught to be a power to persecute or put to death, for then this conclusion would follow, that the Church 
Note.  of Corinth had commission given them to put a man to death only for indecency, or for having done any thing which was unseemly or out of order; but this would be both a great absurdity, injustice and blasphemy to affirm: again, Let all things be done decently and in order cannot possibly signify, or imply a power or order of fining, imprisoning, and putting to death, unless you will say, that the Apostles, Disciples, and all Christian Churches, especially that of Corinth had the same power, and then you must either say that there was no delinquency to proceed against in a coercive way, which is notoriously false, or else you must condemn them all, because they did not practise it at any time; for as the precept or command was given to the Church and Saints of Corinth, so Paul's meaning and intention must needs be, that they of all others should observe and practise it fully and punctually in all things that it might have been a precedent to others: and lastly, that the commission of decency and order in all things was given 
1 Cor. 1. 1. 2. Cap 9 10. Cap. 10. 11 8.  unto the Church of Corinth, is plain, since the whole Epistle is directed to them particularly, and by name, but it was written for instruction, and concerned equally all the Disciples & Churches of Christ, both then living, and us, as S. Paul says, On whom the ends of the world are come: now it is gross and preposterous to think or say, that Paul gave the Church of Corinth such commission, that is, an order or authority to 
Note.  use coercive power for the better prevailing that all things might be done decently and in order, because he knew they wanted, and could not have the assistance of the civil Magistrate thereunto; and if the coercive was not intended to them, much less to future Churches, who have only received the same commission after so many reversions, and can not pretend that the words thereof should have a different or larger signification in our favour, than was meant unto the Corinthians, unto whom it was immediately directed; and we may well presume that if it had signified a compulsive or Lordly jurisdiction, to have been put in execution by Christian Churches or Commonwealths in after ages, which cannot be because of so many absurd consequences which follow thereupon, yet dato & non concesso, in such case I say, the Apostles and primitive Christians, though they themselves had wanted coercive means and power, would not withstanding infallibly have left some ground or warrant inserted in the letter of the Gospel, to be conveyed successively unto posterity▪ for their better direction in 〈…〉nesse of such concernment, and so great obscurity in that sense which is objected; but if the point be intricate or dubious, the safest way is to proceed no further than we have a precept or precedent of our Saviour or his Apostles to warrant us, especially in matters of so high a nature, as are the worship and service of God Almighty, the Discipline of his House, and tender consciences of his dearest Saints.  
In the Gospel we meet with Bishops, a Presbytery, Elders, Deacons, Apostles, Evangelists, Disciples, Prophets, strange tongues, and Interpreters 
1 Tim. 3. 12 4. 14. Tit. 1. 5. 1 Tim. 3. 8 5. 1. 7. Act 6. beginning. Luke 10. 1 23. 1 Cor. 12. 10. Eph 4. 11, 12, 13. Rom. 12. 8  of tongues, Elders that rule well, and labour in the Ministry, some to take care of poor widows, others for exhortation, Pastors, Teachers for perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ until we all come in the unity of the faith, as St. Paul says: But what spirit of truth do we ever meet with which says that any of these were given for the corporal imprisoning, banishing, or putting to death the body of Christ, which are his Saints, as of latter times too too often hath been practised? where find we in the Gospel order or authority to convent, accuse and arraign men with power of life and death for matters of religion or opinion only? this is but traditional, and far short from being Canno●icall and Christian; it is true we find here a precept for endeavouring to accomplish a unity of faith in the Saints, or the Saints in the unity of faith, but this was neither universal nor national unity, as appears afterwards, where he says unto the same Ephesians, Walk not as other Gentiles walk in the vanity of their minds, much less was any constraint or compulsion ordered 
Verse 17.  or intended to be used, for then both they and all other Christian Churches had been bound to make all others walk with them in unity of faith, or to walk unto the gallows; and the Apostles admonition in such case would have been both more proper and effectual which the Ephesians, as such Church commanders pretend, if he had ●aid, Walk not as other Gentiles, who because they will not walk with you in unity of Religion, and uniformity of discipline, are deservedly compelled to walk unto the gallows.  
Hath it not often been instilled into the ears of Princes, as Hansan the great favourite did unto King Ahasue●us concerning the Jews God's people, who were then afflicted in captivity, and so abjectly contempt 〈…〉 le, that they could not possibly be dangerous to the State? and ye● proud Haman, ●stner 3. 8, 9 etc. only because a conscientious Mordecai was scrupulous and could not ●ow and do rev●ience to him as the King commanded▪ 〈…〉ed h●●●●jesty 〈…〉 a there was a certain people scattered ab 〈…〉, 〈◊〉 〈…〉 dispersed into all Provinces of his Kingdom, whose laws were divers from all people, neither kept they the King's laws, and therefore it was not for the King's profit to suffer them; in which respect, if it pleased his Majesty that letters might be writ for their destruction, he promised to pay ten thousand talents of silver into the King's treasury; hereupon the King con●ented to the Edict, that all of them men, women and children should be massacred, and for Hamans' good counsel, remitted the ten thousand talents of silver, and gave him the poor Jews to boot, to be murdered in such a manner as his cruelty could b●st contrive: Oh how often hath this wicked advice of Haman been practised upon God's best people in all parts of Christendom? for there are Puritans both in Spain and Italy, in greater numbers than ever appeared in England before this present Parliament, and permitted to meet and walk peaceably up and down the streets together, more numerous than ever yet 〈◊〉 saw in London, may it, in God's time, be spoken to the greater humbling, than shame of this Nation and all Protestants besides.  
But how often think we may it have been suggested unto our Gracious Sovereigns, and i 〈…〉 nuated unto the people, how disserviceable and dangerous the Puritans were unto the State? surely not seldom, or else they would never have reduced so many thousands of them into a necessity of leaving the Land, and carry with them their gifts, arts, and manufactures into other Countries, to the greatest detriment of this Commonwealth; and yet far greater loss and judgement unto God's Church in England: But what hath been the end of the grand Politicians and Persecuters? may it not be observed, that like Haman who was hanged on the gallows, which he himself had caused to be set up for Morde●ai, so many, nay, very many of the greatest that ever yet appeared enemies unto God's people, have been taken in their own nets, and felt those penalties and proceed, which they first invented and practised upon others? And as that villainous design of haman's, Est. 8. 8. through God's providence proved so much more successful unto the Jews; 〈◊〉 in like manner may the sunshine of God's love have been seen to break out still more bright and comfortable towards such as in all times have been reproached for Puritans, I may not say for any deserts or works of theirs, but through Gods most gracious providence, which as Mordecai foretold to Esther, cap. 4. 14. hath wrought enlargement and deliverance to them, though they perhaps may be said to have endeavoured it, not without many weaknesses and failings.  
But since God both can and will finish his own great work of Reformation in spite of all opposition, Let such as think they stand take 
1 Cor. 10. 12. Note.  hee● lest they fall, and may it be far from any of God's good servants to imagine that God delivered them out of persecution to the end they might be enabled to persecute their brethren: Persecution is a sin, 
Gal. 4. 28, 29.  a sign of the Church malignant, and no degree thereof dispensable by Popery, Episcopacy, or Presbytery, neither may God be thought to be the author of it, or countenance it further than he doth other sins by barely permitting them in wrath and judgement to chastife and scourge a sinful people, the whole Kingdom did acknowledge it whilst Popery domineered, the greatest part are weary of it in Prelacy; O let Presbytery be forewarned thereby, and know that they have the same temptation which was common to both the other Governments, and wherein they miscarried. The Jews came out with 
1 Cor. 10. 13.  swords and staves to apprehend our Saviour, but God never blessed them in it, nor sanctified them since to bring men in, and made profession of the Gospel. Let all the reasons, grounds and principles for a coercive power and discipline in matter of Religion be produced, and it will most evidently appear how Presbytery cannot possibly allege more, or better than what the Papacy and Prelacy first brought to light, all having the self same inbred matter and corruption in them, which infallibly, though not with equal posting, inclines them naturally to degenerate into tyranny & persecution, and the work which they all fight against, being of God, cannot possibly be overthrown, but will notwithstanding be brought about to the greater misery and confusion 
Act. 5. 39  of all such, who if they would make strict enquiry with an upright heart into the nature of such government, could not likely choose, having felt or understood the bondage which this Kingdom hath already twice suffered under it, but see the malignant poison and putrefaction which is bred and lies lurking within the bowels thereof, and be weary of it; yet I forbear to judge, and in all meekness beseech that they would be as backwards in judging others.  
The Italians have a Proverb that whosoever goes beyond his commission must run the hazard of it for his own account; but for such who have no commission at all, and yet take away the liberty, livelihood, limbs and lives of their Christian brethren, and that for mere matter of conscience only, cannot amount to less than the shedding of innocent blood, that crying sin, for which the Jews remain still scattered upon the face of the earth until this day: But have the Jews been thus afflicted for putting Christ to death, and a few of God's Prophets only, how excessive then will be the torments of such Christian States which have persecuted and put to death thousands of Christians for every single soul which was executed by the Jews, and that principally because such Christians differed from them only in opinion, when ●f they had been Turks or Pagans they might likely have escaped? But you will say perhaps, that the Jews put Christ to death the 
Object. Answ.  ransom and Saviour of the whole world: I answer, That they knew him not to be Christ, and that the Jews had then better grounds and warrant to put a blasphemer to death, and such they ccounted Jesus, than 
Leu. 24. 16. 〈…〉 Matth. 26. 65. Gen. 45. 3. 5. Math. 26. 53, 54, 56.  Christians have now: Secondly. I answer, That when Joseph perceived that his brethren were troubled in mind and grieved for having sold him into slavery, making himself known, bid them not be grieved or angry with themselves, for that God hand sent him before into Egypt to preserve their lives: and cur Saviour after they had laid hands on him, and apprehending him, for the comfort no doubt of repentant Jews, was pleased so say, That if he had prayed, his Father could have given him more than twelve legions of Angels, but then the Scriptures would not have been fulfilled, that it must be so, and that all was done that the Scriptures of the Prophets might be fulfilled. In John we find that therefore they could not believe because Esaias saith, He hath blinded their eyes, Joh. 12. 39 40. And whereas the same Evangelist saith, 1 John 4. 20. He that loveth not his brother whom he hath seen, how shall he love God whom he hath not seen: So the Jews, though they saw Jesus and crucified him, yet they knew him not to be God, and by John's way of arguing, were so much more to be excused, and the sin of Christians aggravated, who do not only know their brethren, but many times acknowledge that they setting aside the difference of opinion, have more eminent gifts and abilities than themselves▪ and yet will not forbear to perplex and persecute them, and according to the principles which many of them hold and practise, had they been living in our Saviour's days, they would 
Note.  have been far likelier to have crucified him, than were the Jews themselves: And who can reslve me, whether the penitent thief was not once guilty, and actually consenting unto Christ's death? or whether such Christians as come short in nothing, but that they have not Christ on earth in their power, will not be one day found guilty or crucifying him again, though they could not act it upon his person: besides the Saints are coheir●s with Christ, they are his beloved ones, his glory, his 
Rom. 8. 17 R●v. 2. 9 Psi. 108. 6 Eph 1. 23. 1 Cor. 12. 12. P●●. 105. 15 2 Cor. 8 23 Heb. ●3. 〈◊〉 〈…〉, 〈…〉.  spouse, nay they are his body, they are Christ himself, they are all Anointed of the Lord, and we are forbid to touch them: Oh let us not be longer guilty of persecuting the least of them: And whereas Saint Paul exhorted the Hebrews that they should not be forgetful to entertain strangers, because some thereby had entertained Angels unawares; I humbly wi●h all Christian people would, in the fear of God, consider, whether in putting their Christian brethren to death for matters of conscience & Religion only, they do not run a thousand times greater hazard to spill the innocent blood of God's chosen people, his first born; whose names are written in heaven, and that it be imputed to them to have 
Heb. 12. 23.  crucified the Lord himself again, far more wilfully than the Jews, because we crucify him in his Saints, our brethren, whom we have both 〈◊〉 and known. 
Matth. 25. 40. 45.   
It is said in the Acts, Act. 18. 12, 13, 14, 16. that when Gallio was Deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgement feat, saying, This fellow perwadeth men to worship God contrary to the Law, but Gaellio answered the Jews, and told them, if it were a matter of wrong or wicked lewdness, he would have done as equity required, and herewith drove them from the judgement seat: now though no doubt but God guided this proceeding of Gallio, that Paul might have the better opportunity to preach the Gospel, so is Gallio his judgement more remarkable, who at such a time and instant, as God had over him a special, and more than ordinary providence could say, (though it is likely that he regarded alike the Jewish and the Christian Religion, yet we who are under the Gospel may especially learn it from him) that the worshipping of God in a 
Note.  different manner, though contrary to an established civil Law, according as men find themselves bound in conscience, which must not be wavering or doubting, ought not to be interpreted or accounted as wicked lewdness, or a matter of wrong to those that were of another opinion, much less be punished as such.  
The passage of Gamaliel, Act. cap. 5. and what he said to dissuade the Jews from persecuting the Apostles to death, is no less worth our serious consideration: The Apostles having cured and converted multitudes of people, vers. 18. the high Priest and all that were with him being full of indignation, laid hands on the Apostles and put them into prison, but the Lord who never forsakes those that trust in him, sent an Angel and brought them out again; the Apostles according as the Angel bid them, went into the Temple to reach the word of life, which when the Jews understood, they caused them to be apprehended and brought before the Council that they might be put to death: The Jews having finished their accusations, and the Apostles answered what God inspired them with for their own defence, Gamaliel one of the Council, a Pharisee, a great Doctor of the Law, and in reputation among the people, having commanded the Apostles to withdraw, said unto them, vers. 35. Ye men of Israel, take heed to yourselves what ye intent to do concerning these men, and having given examples of Theudas and Judas who for a while drawing much people to them, were afterwards dispersed, exhorted them to let the Apostles alone, saying, v. 38. 39 if this counsel or this work be of God, ye cannot overthrow is, lest happily it be found even to fight against God; and the Jews agreed with him: I know that most men now adays, either reflect little upon these Scriptures, or account both Gamaliel and Gallio to have played the worldly politicians in this business, and not being servant in their own Religion, took care only to quiet the people for the present, alleging, that we must not live like those that say, let the world go how it list, nor 
Object.  expect that God will relieve us when we die still in the ditch, and cry God help ut only; but I desire such to consider, that as the lukewarm are so distasteful unto God, that he hath declared himself to spew them 
Answ. Rev. 3. 16. Rom. 10. 2 Jam. 2. 19 20.  out; so he hath also said, that men many times have a zeal without knowledge, and that the wrath of man works not the righteousness of God, for which cause James exhorts them to be slow to wrath.  
Gamaliel and Gallio are not to be looked upon barely as politicians, who in that respect might be biased, & carried away through their own private interest, or that of State, but their reason should be truly valued by men of moderate temper, not without zeal, the more the better so it be according to knowledge, but I mean such men as are not engaged to 
Rom. 10. 2  the contrary opinion: Gamaliels great argument was, that the Jews should forbear to persecute the Apostles, because they ran a hazard of 
Note.  fight against God, and this was no bare jealousy or fancy of Gamaliele, but a most sacred truth; for we find that our Saviour told Paul before he was converted, that he persecuted him, whilst he held the garments of those that stoned Steven, and haled the Saints both men and women up and down before Magistrates and into prison. Act. 9 4, 5. and 22. and 23. chap. And it is yet further to be observed that these advices and counsels of Gallio and Gamaliel, were not only grounded upon policy, reason and Religion, but were in favour of the Apostles, and recorded by the Spirit of God, with the liberty and success which ensued thereon in the Apostles freer preaching of the Gospel, which in a kind of silent manner tells us they were guided by an especial providence to become instruments of procuring Liberty of Conscience unto the Apostles, and remain an example for all Christians to grant the sike to one another.  
Will it not be acknowledged that the Bishops in Queen Mary's days, and since, persecuted many Christians, and therein resisted Christ instead of setting him up upon his throne? Yea some will say, but they 
Object.  were Papists in Q. Marie● days, and Episcopacy is Antichristian, but Presbytery or some other government may be jure divino, and will only suppress Heresies, and settle a uniformity in the Church of Christ: I answer, that the Bishops in Queen Mary's days, and since, whether 
Answ.  Papists or others, did then say as much, and with equal confidence in defence of their coercive proceed for preventing Schifines, and establishing uniformity, and, that they had God's word to backe them in it, and though I am fully assured, that God hath been pleased to dif●nver unto us since, a greater measure of his truth then ever, yet if a Presbytery, or other Ecclesiastical government shall silence or persecute in whatsoever manner, such Christians as are conscientious, pious in their actions, zealous for God, and painful in propagating of the Gospel, though they differ in opinion, and hold some points contrary to the current of the times, but are obedient to higher powers in civil matters that such should be persecuted whether by Presbyterial or other government, I never yet heard other reason for it then what Antichrist himself alleged so long since, nor do see any other likelihood from the politic constitution of this State, much less can find evidence in Scripture, but it may run the hazard, that future times, when God shall please to enlighten us yet further, will acknowledge it to be erroneous, that it will appear in the last day to have been a fight against God, and persecuting of Christ, or at least a resisting and quenching of the Spirit and gifts of God, which are acknowledged to be in such men so silenced and opposed.  
St. Paul in his Epistle to the Corinthians tells them, 1 Cor. 12, in the beginning, There are diversities of gifts but one Spirit one Lord one Gods to one, he says, is given the word of wisdom, to an other the word of knowledged to one faith, and an other the gift of healing; to one the gift of 〈◊〉 to an other prophecy; to one discerning of spirits, to an other divers kind of tongues, and to an other the interpretation of tongues, but all these work by one and the self same Spirit. And though all these are gifts of the Spirit and that there is not any one of these but a man may have it, and be a reprobate, for even of faith Paul himself says, 1 Cor. 〈…〉 though he had it in such a degree as he could remove mountains if he had not charity withal, he were nothing, yet it is said in the 7 verse of the 12. Chaper, That the manifestation of the Spirit in the diversity of gifts, is given to profit with; that is for the profit, and benefit of the Church to which these gifts were to be communicated: now if all these gifts are from God, and if God gave them that they might be improved or dispensed unto all Nations; nay, since in the third verse of the same Chapter, it is revealed unto us, that no man can so much as say, That Jesus is the Lord but by the holy Ghost: how can it be denied, but that the silencing or persecuting of any man that hath but one or more of these gifts in him, 
Note.  because he wants some others, or hath not all, is not a plain suppressing of the Holy Ghost? which though given in a smaller measure (like him that had but one talon in the Gospel, and was condemned to utter 
Matth. 25.  darkness for not employing it) or if it had extended only to the saying that Jesus is the Lord, were all given to profit by, and would doubtless effectually prove profitable, if they were not unwarrantably quenched.  
Suppose I were of the faith generally professed in New England, and had a brother of the Presbyterial Discipline in Scotland, who loving me as himself, desired nothing so much as to conform me to his own opinion, I that ammo whit inferior to him in affection, that I may be the better able to give account of my own faith, free from the least doubting, but prepared to embrace any truth which to me remains yet unrevealed, after I have tried it by the touch stone of God's word, and made use of such other helps as God hath given me, that I may be the stronger settled, and not seem obstinate in my opinion, but especially hoping hereby, as St. Paul, Rom. 9 22. whilst he became all things to all men, to convince my brother in the error of his ways, I render myself complying upon his request, to hear or read whatsoever can be said in the defence of Presbytery: Now when I have used all those lawful means which he prescribed me, or could think any waves available to reduce a man to: that opinion, and tell him notwithstanding, that I find not the least, scruple or ground of doubting in that faith which before I made profession of; my brother, who sees no greater error or weakness in me then in himself, hath nothing else to except against me, knows that I cannot be of what religion or opinion I will myself, until I be fully convinced about the truth there of, and that a bare doubting in point of conscience, would bring damnation on me, can I say, my brother Presbyter in such a case, upon good, ground or reason, think I ought to be silenced or persecuted in any, manner? Can there be a Law according to God's word to punish me for what lay not in my power to remedy nor may with a safe conscience be dissembled? But it will be said, that this pliableness and 
Object.  readiness to receive such truth as shall be discovered, may be counterfeit and hypocritical, and that such as Scripture and reason do not convince, are wilfully obstinate, or instate of reprobation, though they, know it not themselves: To this I answer, That though it be said of 
Answ.  the Jews, This people is waxed gross, and their cares are dull of; hearing, and their eyes have they closed, lest they should see with their eyes 
Act. 28. 27.  and hear with their ears, and under stand with their heart, and should be converted, and I should heal them, yet it was not meant that every one of that Nation was hardened, or of any particular person that he could be distinguished from the rest, nay it is plain, there are no signs or tokens given us infallibly to know an obstinate or reprobate heart by, for though it be said, A good tree doth not bring forth bad fruit, & you shall know 
Luke ●. 43, 44. Act 22.  the tree by the fruit, and that of thorns men do not gather figs, nor of bramble bushes grapes; yet we know that Paul persecuted, & was a blasphemer to the last, even till he was vocally called by Christ from heaven; and the same Christ when he was on earth said, No man can come unto me except 
Joh. 6. 44.  the Father draw him, and therefore we have express order to judge nothing before the time, until the Lord come who will bring to light the 
1 Cor. 4. 5.  hidden things of darkness; and St. Paul says, Rom. 14. 4. Who art thou that judgest an other man's servant, to his own master he standeth or falleth, yea he shall be upheld, for God is able to make him stand?  
We find in Matthew, Matth. 17. 5. that the Apostles heard a voice from heaven, saying, This is my beloved Son in whom I am well pleased, hear ye him: And our Saviour bid them tell no body thereof till he was risen again from the dead: whence we may be informed, that Hear ye him, was not said so much to the Apostles themselves, as to all Christians in their generations to the end of the world; for if that vision, and that doctrine of Hear ye Christ; be not to be taught till after our Saviour be risen from the dead, after which time he had but a few days to spend amongst them on earth, then must it follow, That it is Christ still that speaks to us in his Gospel, and by the Ministers of his Gospel, the power which the Ministers of the Church have, is the power of Christ, who is the head of the Church, and though Christ as he is God, hath power equal with God, and all power was given unto him in 
Matth; 28, 18. Joh. 18, 36  Heaven and in Earth; yet as he said his Kingdom was not of this world, so neither may the Church employ the power of the world, or use such coercive means in the government of his Kingdom, as men be forced to perform outward obedience for fear, and do what they do for the Church or civil powers sake, and not for Christ's, like unto those people who are led to worship the Devil, lest he should do them hurt.  
And as in a politic State, it is not safe to suffer a penny to be taken or forced from any man in an illegal way; so much less may an Ecclesiastical government and power, or the Church of Christ extend their jurisdiction beyond the express and precise warrant of the Scripture Law, for Christ's power being unlimited as he was God and Man, whosoever lays claim thereunto to exercise it according to any other rule, subjects himself to the greatest temptation of becoming a boundless Tyrant, and the people to be enthralled by the most arbitrary and wretched tyranny and vassalage of any under heaven: 1. Because they that take upon them this supremacy of expounding Scripture whether in doctrine or discipline must say in effect, or infer by their proceed, that their dictates are the infallible truths of God, otherwise men will be apt to think they had as good believe their own: Secondly, that it is infallibly Gods will to have those dictates of theirs to be forced upon men's consciences: and thirdly, that they are infallibly called thereunto, & guided by God's Spirit to see them executed; all which are the darling reasons and tenets of the Papacy to uphold the spiritual Sceptre, greater they cannot be, the very Power and Spirit of God himself; as they pretend, and less would not be colour enough to force the people to receive them: Now I shall leave it to every understanding Christian to think and judge, whether such as exercise the same 
Note.  dominion and power over the conscience which the Pope does, and not give the same, or as good a reason for it, may not be thought greater tyrants and usurpers in requiting such obedience and implicit faith to their own abilities and strength, which the Pope is so modest as to acknowledge only due to an infallibility, and that infallibility to be from God?  
In civil affairs we see by experience that every man most commonly understands best his own business, and such as do not, but rely upon the managing and furelight of others, 〈◊〉 they of what calling or condition soever, in a few years run out at heels to the utter undoing of themselves and whole families; besides we should think it a most gross solecism, and extravagant, course in any State which did make Laws and Statutes, that the Subject might not go about and dispatch his worldly business, save in one general prescript form and manner, as a thing most irrational and inequitable, because it cannot possibly be suitable to the infinite occasions and interests of a Kingdom, or lesser people: Nay, why are not all Arts and Sciences thus manacled, if Divinity may be so much improved thereby? why have not each of them their respective theses, positions, and conclusions limited and assigned them? why are Physicians permitted to make experiments, and kill men after what fashion they please? Surely this kind of Inquisition, Government and Discipline, should first have practised upon other Arts and Sciences, without daring to tamper with Theology and Conscience; before it had proceeded master of all the rest: Besides, as our Saviour in the Parable, where the more early labourers murmured, that the latter comers should have equal reward with them, said, Is it not lawful for me to do what I will with mine own? So we know that every man is 
Matth. 20 15.  desirous to do with his own as he thinks good himself, (especially when others receive no wrong thereby, as in the said Parable) and if it 
Ver. 13.  thrive not in his own way, he may thank himself, and will like better of it, and be content with what he does himself though it prove ill not so, if others have the manage and ordering of it against his own desire: but in spiritual matters it holdeth much stronger, and concerns men to be more circumspect and wary, as the good or ill there of readeth unto eternity: wherefore since it is as possible for them or him to err, who take upon them to conduct me to heaven, as I myself, since it is granted that I must give account, repent and believe for myself, and 
Rom. 14. 12. 1 Cor. 2. 11.  cannot do either by proxy; since no man knoweth the things of a man, save the spirit of the same man which is within him; since my salvation ought to be more dear unto myself then to any else; since if I miscarry through mine own choice and will, I shall easier acknowledge my destruction to be from myself, and declare God's judgements to be just; If I perish by mine own folly, 'tis the loss of one, but if misled by others, we all fall into the ditch together, with an aggravation of our condemnation, to me that relied finally upon others in a business of the greatest concernment that possibly could befall me, without other possibility or aslurance of doing well, than by an implicit faith; and to them that took upon them to be guide and pilot unto others in a coercive way especially, when they knew not how to save themselves. For all these respects, and infinite others which might be heaped up, I desire every Christian heart, in the fear of God, to consider, and revolve in his saddest and most retired thoughts, whether it be not a much safer way in spiritual affairs, for every particular man to understand his own estate betwixt God and himself, and manage his own business; whether it be not a greater infringement of Christian liberty and propriety, to have burdens and impositions laid upon the conscience, 
Note.  whereby a poor soul lives in hateful bondage upon earth, and subjects itself unto perpetual torments in hell hereafter, without a means or possibility to help himself, though he be sensible of the miserable state and condition wherein he is, or apprehend the inevitable destruction whereto they lead him?  
If the redeeming civil rights and privileges which hath made this present Parliament so dear, be acceptable in so high a nature as to engage the Kingdom in a war for their defence; how much more will the Liberty of Conscience, which transcends the other, as far as spiritual liberty does temporal, engage it still further at their devotions? The civil Laws permit Subjects to defend their estates with Swords and Guns; but what kind of Laws are those which expose men naked, to have their Religion and Consciences assaulted? The civility of the French Nation is such, that in regard the Protestants, though they have a liberty of profession, being most commonly fewer in number in what ever company they happen, lest the Protestants should there with be adashed as wanting courage, and not enjoy an equal liberty and freedom of conversation with the Papists; in this respect; they are so temperate and discreet, that it is held an inseemly and uncivil part, for a Papist to ask an other what Religion he is of; whereas in England it is ordinary with Protestants, to reproach one another with the nickname of Puritan or Separatist, Presbyterian or Independent, even those which we cannot but acknowledge to be conscientious and jealous of offending God in any thing, and that which renders us inexcusable, is, that many times when we cannot colourably fix any of these distinctions upon a man, who differs from us in opinion, or discourse only, we are so apt to term him malignant or Popishly affected, though never any Law was yet made to declare them such.  
It is usual with gamesters to say they had rather lose their own money, then that others should lose it for them; and surely if we took as much delight in saving our souls, as gamesters do in losing of their money, we would quickly choose to hazard the loss of our own souls ourselves, rather than forgo the present joy and comfort of endeavouring the salvation of them by our own, and not by an implicit faith.  
Parents or such as bear affection, when God pleases to call their friends or children out of this world by sickness, have great contentment, that they were near at hand to send for the Physicians, and provide such remedies, as if God had pleased, were likeliest to prevail for their recovery; how much more than will it increase the miseries of the damned, when they shall think and see how foolish and sottish they have been, to take no care or thought of making their salvation sure, by trying of the spirits, and searching whether they were in the truth or no? How will children curse their parents; servants their masters, and whole Nations the State and Government wherein they were borne and bred, which instead of teaching them to prove all things and 
1 Thess. 5. 21.  hold fast that which is good, have brought them up in blind devotion, and superstitious idolising of whatsoever their ancestors or themselves believed, saying, they ought to be wise unto sobriety, and not prefer their own studies or judgements, before the Acts and Ca●●on● of Synods and whole Kingdoms? It is true that Christ promised he would send the Spirit which should lead them into all truth, and that where two or 
Joh. 16. 7. 13. Matth. 18. 20.  three be gathered together in his name he will be in the midst of them, from whence, and such like Scriptures it will follow; that a Church, Synod or Council cannot err in fundamentals, no more then elect Christian fall finally from grace; so long as such a Synod, or Church keeps close unto the Scriptures, and herein all Christians agree, and join in one confession, that the Bible is the very truth and word of God, but when a Protestant Synod or Papal Council shall go further, and Paraphrase, make Inferences, Consequences. Conclusions, Canors, and the like; or say, this is the genuine, full and only sense and meaning of such a Text, and not as their respective adversaries object, herein they are both, though not equally, in a possibility offerring, and cannot be infallibly sure of truth, but as each of them is ant to abound in their own sense, thinking their peculiar exposition 〈◊〉 it, and cannot choose but be swayed there with, so ought they equally, to leave all such as differ from them, as large a liberty and freedom to enjoy their own opinions; for though the Members of one Synod may be more learned, wise, and outwardly conscientious, and zealous in Religion then another, yet these are no infallible grounds, and tokens of God's greater illumination and presence with one then with the other, and though a third and more superior Synod, should see that one of the two former is in an error, and advise them that they shall do well to assent unto the other, yet this Synod which hath two to one against itself, neither may, not can forsake their own opinions, upon the ●ate authority of the other two, before they see clear evidence in Scripture, whereby their own reason finds itself convinced: And since in that text according to John the Evangelist afore mentioned, where it is said, cap. 16. 13, 14, 15. The Spirit shall lead them into all truth; it appears, that, that truth is no other, than what the blessed Spirit had heard and received of Christ's, then much less may frail mankind whether assembled in a Synod, or otherwise, think any thing of their own addition, or but varied in the least tittle, to be infallible, or of equal authority with Scripture: nay, since neither Christ, nor his Disciples thought good to force men to receive their Gospel, how much more presumptuous is it in men of the same passions and infirmities with others, to impose Cannons and resolutions upon the consciences of their brethren?  
Christ said unto his Disciples, Matth. 7. 6. Give not that which is holy unto dogs, neither cast your pearls before swine lest they trample them under their feet: and when a woman of Canaan be sought him, unto whom upon the third motion, he answered, cap. 15. 26, 28. O woman great is thy faith; yet upon her first and second deprecation, she could obtain no better answer, then, It is not meet to take the children's bread, and cast it unto dogs: And in David's Psalms, Psal. 50. 16, 17. God said unto the wicked, What hast thou to do to take my Covenant into thy mouth, seeing thou hatest instruction, and castest my wor●s behind thee? Yet these Persecutors and Inquisitons, which compel others to communion with them, do not barely prostitute the sacred Ordinances of God, by a●table 〈…〉cing and alluring a mixed multitude to abuse them, but far more ●o naturally, and with greater impiety, because spiritual, than those of Sodom tempt provoke and force them by ●●●●ny several ways, to ravish and deflower the Church their spiritual Mother, and dearest Spouse of Christ: Nay, suppose Christ Jesus himself should come again personally, and llive amongst us upon earth, I would very sane be assured, how he might be free of being persocuted, and crucified again, according to the principals of such government, if he should either work miracles, or teach, or speak any thing besides the rule of man's inventions, or above the capacity of our frail and carnal apprehensions.  
It is acknowledged that St. Paul says, Rom. 13. 1. Let every soul be subject unto the higher powers; but this only is meant in civil matters, and not such as may concern the inward governing and reglement of the soul, or affect the conscience with remorse and guiltiness: for first, we find in several other texts, that if the difference be between God's prerogative, and the powers on earth, It is better to they God than man; and 
Act. 5. 29.  that Paul meant no less, appears clearly in the same Chaper, where he says Rom. 13. 5. Ye must needs be subject, not only for wrath, but also for conscience sake, which cannot possibly succeed, if they commanded any thing contrary in conscience, or the divine Supremacy, unto which only as it is acknowledged even by the light of Nature the conscience is primarily subject, and not unto any other Law or Court, without express warrant and dispensation. Secondly, though we must be subject unto all Powers, because the Powers and Ministers are of God, yet we are not bound to be subject to any of them, farther than their known respective powers extend, for the power which is assumed beyond their bounds is not of God, and so the reason which Paul urges, why we must be obedient falls to ground, I mean in respect of active obedience, and for passive especially towards those that are supreme, I refer the Reader to such as have so lately argued it so largely.  
I de●●●e not to seem as thinking that Christians may live as they list, for when Paul told the Galatians, Gal. 5. 13. that they were called unto liberty, he bid them withal, not use it for an occasion to the flesh; of that government is ever a whit the less necessary in any Church, State, on Commonwealth, for even a Corporation, or family cannot well subsist without it: but it may not be imagined, that God did not prescribe and leave express warrant, how he would have his own house governed. Paul tells Timothy that he wrote those things unto him, hoping to come in person shortly, but in case he carried longer that Timothy might know how he ought to behave himself in the house of God, 1 Tim. 2. 14. and as Paul thought these directions enough, and Timothy might not go beyond commission, so neither may we employ any other means, or instruments to uphold Christ's government or household; then such as were by him prescribed, which St. Paul says, 2 Cor. 10. 4, 5. are only Spiritual, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing which exalteth is self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: And he said to the Ephesians, Put on the armour of God that you may be able to stand against the wiles of the devil, for we wrestle not against flesh and blood, but against the rulers of darkness of this world, against spiritual wickedness in high places, Eph. 6. 11, 12. The armour prescribed by him was only spiritual, and therefore their enemies cannot be imagined otherwise then spiritual. But if civil powers, or others, have authority in matters of Religion, than their commands and Laws in that respect, must be as absolute, as in any other, and ought equally to be obeyed, which would engage the whole Kingdom still to the Discipline of the Common-Brayer-Book, and government of Episcopacy which for the present stand established by sundry Acts of Parliament unrepealed; and all Puritans, Non-conformists or Protestant separatists of what sort soever, are as subject to persecution as any Papists, which appears by the respective Acts themselves in that behalf, 2. and 3. Edw. 6. cap. 5. and 6. Edw 6. cap. 1. 1. Eliz. cap. 2. And if Subjects may say that Episcopacy and the Service-Booke are Antichristian, contrary to the word of God, and may be their own judges in that respect, what hinders but they may say so too concerning Presbytery, or any other government? Wherefore there remains no modium, either a Liberty of Conscience must be permitted us to enjoy our own opinions in matters of Religion, or else there is a necessity of being liable and subject against Conscience, whensoever the civil powers which surely are no more infallible than Ecclesiastical, shall happen to enact or establish any thing else, less consonant and agreeing to the word of God.  
And whereas the 15. Chapter of the Acts is commonly alleged, from whence they deduce the authority and use of Synods, with a supremacy of power in matters Ecclesiastical, I say that whatsoever is pretended from thence in behalf of Synods, Papists have long since said the same, and far more in favour of their General Counsels, but that there is no ground at all in that place, neither for Synods, or General Counsels, in that way which is pretended by either of them, besides sundry others, will manifestly appear by these few reasons: First, because Paul and Barnabas with the others sent from Antioch, did not appear as Commissioners or Representatives at the consultation of Jerusalem, jointly to consult with the Apostles and Elders about the 
Act. 15. 4. 5.  matter in question, but only made relation of their message, as bare messengers. 2. The Text itself says, they should go to Jerusalem unto the Apostles and Elders about this question, and not unto a Synod. 
Vers. 2.  Thirdly, the Apostles and Elders of Jerusalem only, came together to consider of the business, as appears by collating vers. 6. with vers. 2. and 4. the multitude which were then present, being perhaps standers 
Vers. 12.  by, as I may so say, or rather the Brethren also, who if they did consult in v. 23. they were the Brethren of Jerusalem, the naming whereof evidences more plainly, that there were no others who consulted. Fourthly, Synia and Cilicia had no Commissioners there, for if they had, they would have been named as well as Paul and Barnabas, when the Apostles, Elders and Brethren of Jerusalem wrote their letters, and the decree 
Vers. 23.  should have been published in the name of the Commissioners, and Representatives of Antioch, Syria, Cilicia, and all others that did consult, as well as of the Apostles, Elders, and Brethren of Jerusalem, had they been all assembled in a Synod, and so much more would it have obliged their respective Churches, whom they represented: But perhaps it may be not improbably conjectured that Paul and Barnabas as they passed from Antioch through Cilicia and Syria, understanding that the Churches there were no less disquieted with the same false doctrines, of their own accords informed the Apostles, Elders and Brethren of Jerusalem so much at some more private season, whereupon they joined them together in their Christian care, and directed their letters jointly to all the Gentiles of Antioch, Syria and Cilicia, because it was equally available to them all, though the question was only moved by those of Antioch● Fifthly, the Apostles and Elders answer of Jerusalem does not imply any necessity of those other Church's submission unto their determination, otherwise then infallibly inspired men, as appears by ver. 28. Sixtly, the result of the Assembly, was not published, nor the letters wrote as from a Synod, but in the name of the Church of Jerusalem to the Churches of Antioch, Syria and Cilicia, for it says vers. 22. It pleased the Apostles and Elders with the whole Church to send chosen men, etc. and vers. 23. The Apostles and Elders and Brethren send greeting, whereas had they been assembled in Pontificalibus or as a Synod, they would never have termed themselves by the denomination of a Church: And seventhly, they imposed not their decrees with anathemas, or upon the Churches utmost peril of fire and sword, besides whatsoever was then decreed by that pretended Synod, was only that Christians should abstain from means offered unto Idols, 
Vers. 29.  from blood, things strangled and from fornication, with an express preamble, That it seemed good to the Holy Ghost and them not lay 
Vers. 28.  any greater burden than those necessary thing, but the meat offered unto Idols was quickly dispensed with, and for blood and things strangled, 
1 Cor. 8. 8. and 10. Chap.  we take liberty unto ourselves; but if Synods and civil Magistrates would raise no further impositions, for matters of Religion, nor impose other penalties than are there specified, it would not be so burdensome, or so slavish a bondage to God's Saints, and most conscientious Christians, as they have been feign to prevent by flight, or live under, to the great vexation of their souls, and perhaps not altogether without a doubting conscience.  
But why do not Synods begin all their decrees, with, It pleaseth the Holy Ghost and us? etc. this me thinks is more plausible and easier to be believed, than the forcing of their decrees and votes upon others can be digested; for if any man tell me, he is sometime miraculously inspired, I have no infallible means to disprove him, though it were false, and sometimes I may see just inducements to believe him, but I cannot possibly believe what he propounds unto me, contrary to mine own reason and understanding: and yet though the Apostles, Elders, and Church of Christ in Jerusalem, were immediately inspired, and spoke in the Holy Ghosts name, yet they fixed not to their decrees any other conjuration or threaten, then, If you do these things, you shall do well. 
Act 15. 29   
Gregory Nazienzen could say that he never saw good end of General Counsels; and Hugo Grotius in these latter times, both eminent 
Nazienz. ad Pr●co. Epist. 55. Grotii Apolog. cap. 6. p. 108.  for learning, and a friend to the Church Government of the united Provinces, does notwithstanding affirm, that he could never understand how Synods can prove a singular remedy for reconciling differences in Religion: and indeed as it may easily be observed, that General Counsels and Synods, have seldom had good success, so for the most part, it may easily appear, that there could not much better be expected, for commonly the choice of such as were sent thither, was factious or siding at the least, and the whole proceed accordingly, they sought rather to decide matters by a major part of voices, then by mature debating and arguing of the question, they did take advantages as well for alleging their own reasons, as concealing, or over-shadowing the reasons of such as were of contrary opinions, that they might not be heard, debated, or throughly understood, and being in all respects watchful, how they might with craft and sub●●ty circumvent, and over reach one another, to compass their private interests, or indirect ends, which the respective parties that sent them thither did principally aim at, amongst other stratagems and policies, it hath not been the least to lay hold of such times and seasons, to make their motions or forbear, when such, or such were present or absent, which might best further or hinder, by seconding or contradicting of their arguments.  
But by Histories and Records of what passed betwixt all the Protestant Nations almost, since the Reformation, it appears plainly, that though in some Countries, and at some times, when certain hot spirits were predominant, there hath been for a spirit, very bitter persecuting of Protestants for difference in Religion, yet their opinions and intentions when confiderately resolved were still settled for Liberty of Conscience; and Calvin tells us, That the holy Bishops [of ancient 
Instit. lib. 4. cap. 11. sect. 3.  times] did not exercise their authority in fining, imprisoning, and civil punishments, and for his own judgement in this particular, he says, Though he writ a whole tract about punishing of Heretics, 
Ibid. sect. 16.  yet he could not choose but acknowledge so much truth in a few lines only as confutes the whole Treatise, where he tells us, That as the Church hath no power of forcing of its own, so neither may it require such of civil Magistrates, to employ it in a coercive way: And Beza, God never gave power to man for imposing Laws upon the Conscience, nor can endure that any body besides himself should bear sway or dominion over the minds of men, de Haeret. à Civil. Magist. puniendis. The States of the united Provinces, when they first began to free themselves from the Spanish tyranny, declared, That they took not up Arms for matter of Religion, as appears by letters which the States of Holland at that time wrote unto those of Amsterdam, quoted by Hugo Grotius in his Apology, of those that governed Holland, 
Cap. 2. p. 24.  and the neighbouring Nations in 1618. for then Amsterdam, and several other chief Towns were absolutely Popish for matter of Religion; and yet all those Provinces and several Towns did unammously agree, that, though they joined their force against the Spaniard and common enemy, for redemption and maintenance of their privileges and immunities, yet the liberty and freedom of Conscience should be reserved to all, and each of them respectively: The Protestants of Switzerland and Germany have published to the same purpose in their Confessions and Manifesto's, and even of latter years, when the Synod of Dort was first thought on to be assembled, most of the States and Towns declared themselves before hand, that it was not their intentions that the said Synod should oblige them unto any thing that was not agreeable to their laws and government, which, as I said before, had abundantly established and ratified a Liberty of Conscience to every particular person that inhabited amongst them: And though upon the determination of the same Synod, in the point of Predestination against Arminians, there ensued suddenly in some few places by the instigation of a most violent party, seconded by the Prince, a fierce persecution and banishment of divers Ministers and others which were of that opinion, with a total silencing and inhibiting them to preach, yet they were quickly restored again, and have now their places of public meetings, and greater liberty than ever, and that in Amsterdam and Utreckt, where they had suffered most, to the very change and alteration of their government, as may be seen more at large in Grotius his Apology: But the States of Frisia in July 1622. put out a severe edict which is to be seen in Print, that none of the Dort Synod decrees should be put in execution throughout their jurisdiction, until they were by themselves, in their own Courts and Magistrates approved on; and in fine, I do not find so much as any one place, or City throughout the united Provinces, where any one decree which that Synod passed, is at present coercively enforced upon the inhabitants in any kind; but contrary wise it is well known to all, how they permit people of all Religions to live amongst them, and though they have continual wars with Spain, and Papists in some Towns amongst them have more liberty then in others, yet every where their freedom is great, and though in some places they are one fourth or one half part Papists, yet do not the State's subject themselves to be terrified or troubled with jealousies or other plots and treacheries then in punishing the authors at such times as they happen to be discovered; I wish it were well weighed, whether the great liberty and freedom of the Gospel which they permit, That Christ be preached whether through contention or of good will, as Paul desired, and rejoiced at, may 
Phil. 1. 18.  not be a great means to prevail with God Almighty thus to prosper them although they may otherwise have failings and weaknesses, which worldly and carnal policies are most apt to be overtaken with.  
If the whole manner of God's worship were revealed unto us, or any State or Church, and that such a Church or State could be certain to be in the present possession, and practise of the whole truth, without any mixture of superstition and Idolatry, then would there be far more colour and ground for erecting an Inquisition Office, or Spiritual Court to bring a Nation, a Country, or all Christendom unto a uniformity both of Discipline and Doctrine, but this appears plainly to be otherwise in both respects: First, no Church can possibly be sure to be without a mixture of error and superstition, in that it is necessary there should be heresies, that they which are approved might be made 
1 Cor. 11. 19 Matth. 24. 24. 2 Pet. 2. 1. 1 Joh. 4. 1. 1 Tim. 4. 1  manifest, and besides we are foretold that there shall be false Christ's and false Prophets, and for that cause we are commanded to try the Spirits whether they be of God or no: Then secondly, God is pleased only to discover the Gospel to us by peecemeals, as we become worthy and capable of the mysteries and truth thereof, which our Saviour testifies in John, John 16. 12, 13. I have yet many things to say unto you, but you cannot bear them now, howbeit when the Spirit of truth is come, He will guide you into all truth: Now though the Spirit which is the Holy Ghost be 
Math. 28. 20.  come, and is with his Saints unto the end of the world, teaching and instructing them in so many wholesome truths, as are sufficient for their salvation, yet most evident it is that God still discovers new truths or a greater measure of the same truths by obedience, unto which he intends to bring unto salvation such as are then living, or to be borne hereafter; and this appears further from St. Paul's words to the Corinthians, where he says, We know but in part, and when I was a child I spoke as a child, understood and thought as a child, but when I became a man, I put away childish things, 1 Cor. 13. 9 11. Strong meat belongeth to men that are of a full age, Heb. 5. 13. In another place, Who is sufficient for these things? And I have fed you with milk and not with meat, for hitherto ye 
2 Cor. 2. 16. 1 Cor. 3. 2, 3.  were not able to bear it, neither yet are ye able, for ye are yet carnal: And of himself though he were extraordinary and miraculously gifted out of a sanctified zeal magnifying himself unto the Philipians, he says, Not as though I were already perfect, but forgetting these things which are behind, and ●eaching forth unto those things which are before, I press towards the mark, etc. Phil. 13. 12, 13, 14. Besides, if all Christians were equally enlightened, and had the same measure and strength of faith and knowledge, it would have been needless for the Apostle to exhort as to bear with one another, there would have been no occasion for such as are strong to comport the weak, not all in general to bear one another's burden, which is required of us as the fulfilling of the Law of Christ, Rom. 15. 1. Gal. 6. 2. But the same cause which made the Corinthians incapable of meat, such further truths and mysteries as St. Paul had to discover unto them, resides in us doubtless, and that in as great a measure, which is carnality, and consequently witholds God's Spirit from revealing a great part of his blessed will unto us, otherwise then as we grow less carnally minded, and more spiritual.  
And whereas it will be said by some, that they have all the principals 
Object.  and fundamentals of Religion revealed unto them, whereby they may be wise unto salvation, which is as much as they are obliged to, and desire no more: I crave leave to answer such with another question or 
Answ.  two, and ask, Do you not sometimes pray, that Gods will may be done 
Matth 6. 10. and 5 48. Phil. 2. 5. Eph 4. 13.  on earth, as it is in heaven? And are you qualified to do your part thereof? Are you perfect as your heavenly Father is perfect? Is the same mind in you which is in Christ Jesus? Unless you have attained to this perfection, according to the measure and fullness of Christ Jesus, there is yet a part, which unless you use all possible means to arrive to, though I cannot tell you when, or whether you shall or no, I see no ground whereby you may be sure, as yet, to have that full proportion, either of truth or knowledge, which you ought to have; much less how you can reasonably excuse the obstructing, as much as in youlyes', the free passage of the Gospel, the limiting and stinting of all spiritual gifts, with the quenching of God's blessed Spirit, all which are sent for the farther instruction and illumination.  
Paul tells the same Corinthians, 1 Cor. 2. 14. That the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: And our Saviour told Peter, Matth. 16. 17 That flesh and blood had not revealed it unto him, but his Father which was in heaven: And St. Peter exhorts them to grow in grace, and in the knowledge of our Lord Jesus Christ, 2 Pet. 3. 18. All which are undeniable arguments, that though a Christian live never so long, yet he both may, and aught still to grow from grace to grace, and from knowledge to knowledge, continually aiming, 
Eph. 4. 13.  and endeavouring, until he arrive to a perfect man according to the measure of stature and fullness of Christ, in both which respects an inquisition or persecution for matters of Religion may not be tolerated: First, because it would as much as in us lies, still withhold such saving truth and knowledge as yet undiscovered, and unto which we are to attain by degrees only, for not any of them but at first sight and hearing, is accounted heresy to most men, and much ado there is before we will embrace it: And secondly, in that persecution for Religion, would render us altogether incapable of ever purging and reforming ourselves from such erroneous doctrines and superstitions, as are amongst us for the present, and what would this be otherwise then a mere form of godliness, but denying the power thereof, from which Timothy was ordered to turn away? 2 Tim. 3. 5. 7. But as was said before, Matth. 5. 48. our Saviour commands us to be perfect even as our heavenly Father is perfect; and in that form of prayer which he taught us, cap. 6. 10. we were ordered to make request, That Gods will may be done in earth as it is in heaven, unto which height of godliness we may be sure not to be arrived, being still so much further off, as we apprehend ourselves to have attained it, forbearing to press forwads, as St. Paul said to the Philipians, Phil. 3. 14. 15. I press towards the mark for the price of the high calling of God in Christ Jesus: let us therefore as many as be perfect be thus minded, and if in any thing you be otherwise minded God shall reveal even this unto you: And S. Peter in his first Epistle general, exhorts those 
Cap. 2. ●. 2.  Christians, As new borne babes to desire the sincere milk of the word that they may grow thereby, not that they should think themselves to have attained either unto a perfection and fullness of knowledge, or purity of profession, both which must be supposed, or else the groundwork 
Note.  and foundation whereon they build their Inquisition house for settling a uniformity, is so much more unwarrantable and unsound.  
The Parable of our Saviour, Matth. 13. 29, 30. wherein he forbids the pulling up the tares lest they pull up the good wheat with them, and commands, That both tares and wheat be let grow together till harvest, seems to me a full argument that the State should not be forwards in putting any to death, save such as are expressly warranted by the word of God, but this place makes especially against persecution for matters of Religion; for though every body can distinguish tares from corn, yet it is not so with heresies and errors in point of Doctrine; besides, the outward man may so conform himself if he will, as that it is impossible for the world to find him out, because they cannot arrive to the heart, and what ever external means may be used, they work only upon the body, and cannot reach the soul: But persecution for Religion does not only contradict the Scripture, but is contrary to common sense and reason, as will appear if you consider, that, although we say proverbially, facile credimus, quod libenter volumus; yet a man of himself cannot possibly believe what he himself desires to believe, before his judgement and understanding be convinced, so that unless it be a good argument, to prevail upon a man's judgement and understanding, to say, believe this or that point of doctrine upon penalty of losing your ears, or the like, it must needs be extravagant and unjust to practise it: let us not then go against our own reason, and the Scripture where it is said, That though Paul plant, and Apollo water, it is God that gives increase: And our Saviour tells us, That no man can come to 
1 Cor. 3. 6 Joh. 6. 44. 63. 65.  him except the Father draw him, that it is the Spirit which quickeneth, and that th● flesh profiteth nothing.  
There is yet another place of Scripture which speaks more plainly, letting all Inquisitors and Persecutors know, that though they had the spirit of divination and discerning, wherewith they could be certain to have discovered such as preach the Gospel out of strife and envy, and not sincerely, yet they are not to silence them, but be glad that the Gospel be preached in a weak and erroneous manner, than not at all, for even as a man that holds fast with his hands, if his feet slip, will recover himself again, so if Christ the foundation be kept, though for the present they may preach and teach many a false doctrine, yet we may be certain that all rotten unsound superstructures and erroneous tenets shall fall down in Gods good time and season, whilst the foundation remains sure for ever: He that hath given us Christ, will with him, but at his own good pleasure give us all things; Paul thought this was a good argument, and so far bare with all men's infirmities, that as 
Rom. 3. 32  he says of himself to the end he might have opportunity to preach the Gospel, he became all things to all men, that by all means he might save 
1 Cor 9 20, 21, 22.  some, unto the Jews as a Jew that he might gain the Jews, to them that are under the Law, as under the Law, and to them that were without Law, as without Law, that he might gain both; and lest you might think him a libertine in all this, and without Law to God, he tells you he was all this while under the Law to Christ, and doubtless did him no small service in thus complying: But that you may guess in what manner and how far forth he had been indulgent at such other times, the relation whereof we do not find recorded, take what he 〈◊〉 unto the Philippians. Phil. 1. 16. 17. 18, 19 Some preach Christ even of envy and strife, and some also upon good will, the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds, but the other of love, knowing that I am set for the defence of the Gospel: what then? notwithstanding every way, whether in pretence, or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice, for I know that this shall turn to my salvation through your prayers, and the supply of the Spirit of Jesus Christ.  
Yea will some say great shame it were if we should not rejoice that Christ be truly preached in what manner soever; but such as we silence and persecute though they confess and preach Christ in words, yet they hold certain erroneous tenets which strike at the foundation, and overthrow Christianity: I desire such to remember those Scriptures which say, that, Whosoever is borne of God doth not commit sin, for his seed remaineth in him, and he cannot sin because he is borne of God: Whosoever 
● Joh. 3. 9  believeth in him shall not perish but have eternal life: And whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in 
John. 3 13 〈…〉 4 15  God: Now as we know that David though he committed adultery and murder, was borne of God notwithstanding this text, because it means only that God imputes not sin unto them that are borne of God; so he that believeth in God, and confesseth that Jesus is the Son of God, though he do together with this foundation, hold certain points which may seem to cross it, and be in a great degree erroneous, but contrary to his own intention, it is both very possible and probable, that such a one notwithstanding shall not perish, but God dwelleth in him, and he in God.  
In the very Bible we find several texts and passages which seem to thwait and contradict themselves, yet we are certain, that the whole Scripture being the inspiration of one, and the same blessed Spirit, cannot but be at unity within itself, and all good Christians are fully assured thereof, though they be not able sometimes to make it appear so to their weak and carnal understandings; and in such cases we have the example of St. Paul, Rom. 11. 13. the great Apostle of the Gentiles, who though he testified of himself, that he gave his judgement as one 
1 Cor. 7. 25. 40.  that had obtained mercy of the Lord to be faithful, and thought that he also had the Spirit of God, yet having waded into the mystery of Predestination, so far as his own reason could arrive, burst out into a most devout admiration, O the depth of the riches both of the wisdom and knowledge 
Rom. 11. 33.  of God, how unsearchable are his judgements, and his ways past finding out.  
In S. Paul's Epistle to the Romans, chap. 3. 28. it is said, Therefore we conclude that a man is justified by faith without the deeds of the Law: And St. James saith, James 2. 24. Ye see then how that by works a man is justified, and not by faith only: Now as we are fully assured that these two Scriptures though they differ so much literally, are notwithstanding not only in their own being reconcileable, but even in our shallow capacities and apprehensions: And as God had good cause why he counted Paul faithful and put him into the Ministry, who was before 
1 Tim. 1. 12, 13.  a blasphemer and persecuter: So we may safely think, that God can much more (after the manner of men be it spoken) tell how to prosper their endeavours, and bring unto salvation, such as believe in him, and confess Jesus to be the Son of God, for his word and promise are engaged and cannot be frustrated through their weaknesses and unsoundness in some points of Discipline, Doctrine, or of both: But it will be objected, 
Object.  why should such be suffered to preach Christ, who withal mix unsound doctrine, since there may be teachers enough besides, who are all orthodox and unquestionable? I answer, That this is not the true state of the case, for that the Puritans or other conscientious Christians 
Answ.  hold their own teachers to be the soundest, and if they be silenced, conceive they are bound, without power of dispencing with themselves to hear none at all, rather than such with whom they cannot possibly join or be present without a doubting and condemning conscience; 
Rom. 14. 23. Matth. 13. 29, 30.  so that at the very best this can be but a pulling up of good wheat together with the tares, which as was said before, our Saviour would not have so much as hazarded and endangered; or a doing evil that good 
Rom. 3. 8.  may come of it, which is as absolutely forbidden.  
I will therefore forbear to make any further application of Paul's rejoicing so Christ were preached in whatsoever manner, but beseech with meekness all such as read it, to pause a little and consider, that since Paul rejoiced in whatsoever way that Christ was preached, whether of contention, envy, pretence, or in truth, how inexcusable will all those be that persecute or silence such as preach him in any other manner than they themselves prescribe, whereby many eminent abilities and gifts have been smothered and lost: To the same purpose is that place in St. Marks Gospel, where John in the name of the Apostles tells our Saviour, saying, Master, we saw one casting out devils in thy name, and he followeth not us, and We forbade him because he followeth not us, but Jesus said, forbidden 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 on our part, Mark 9 38, 39, 40.  
Paul tells the Hebrews, how He that despised Moses law died without mercy under two or three witnesses; and asks them, how much sorer punishment 
Heb. 10. 28, 29.  they supposed such should be thought worthy of, who have trodden under foot the Son of God, and counted the blood of the Covenant wherewith he was sanctified, an unholy thing, which is a plain evidence, that though such as live under the Gospel, and neglect or despise the means of coming to the knowledge, or yet speak against the truth thereof, deserve greater punishment than those that violated the law of Moses, which was certain death in the mouth of two or three witnesses, yet he says not that it ought to be so under the Gospel; but though he aggravate the crime as far more heinous under the Gospel, yet he declines to say they should be punished corporally in this life, and plainly insinuates that it must be left until the day of judgement, as appears by the coherence with the words which follow, where he brings the Lord in, saying, Vengeance is mine, and I will recompense it: and again, 
Ver. 30. 31.  The Lord shall judge his people: It is a fearful thing to fall into the hands of the living God: And this is yet more manifest, if we consider that there had been thousands of those which thus rejected and violated the Gospel which then had not been punished with death according to the 
Note.  law of Moses, and yet Paul for all this did not blame those Christians for omitting to do corporal execution on them, or leave any order that the civil Magistrate should afterwards have such power when they became Christian: And if Paul tells Titus that a Bishop must not be soon angry, nor a striker; and Peter bids the Elders take the oversight 
Tit. 1. 7. 1 Pet. 5. 2, 3.  of God's flock, not being Lords over God's heritage, but as ensamples to the flock; how shall a Presbyter that is a striker, or that Lords it over the flock of Christ be justified? or how can he be said to be less than a striker, that passes sentence of condemnation to banishment, imprisonment, and death, or not to Lord it over the flock of Christ, that imposes laws upon their consciences?  
But did these persecuters of God and good men consider, that to be persecuted, is a mark and sign of the true Church, and consequently to persecute, an infallible character of unsound Christians and the Church malignant, in charity we ought to think they might likely be reclaimed, I shall therefore entreat them for their own direction to call to mind, what St. Paul saith to the Galathians, viz. Now we, Brethren 
Gal. 4. 28, 29.  as Isaac was, are the children of promise, but as then he that was borne after the flesh persecuted him that was borne after the Spirit, even so it is now: This text declares how the true Church and true Believers are children of the promise, figured out in Abel, Isaac and Jacob, persecuted by Cain, 
Gen. 4. 8. cap. 16. 11 12. cap. 17. 41.  Ishmael, Esau, and their posterity, children of the bondwoman, teaching us in express words, that as those which persecuted in the Old Testament were not the Elect or children of the promise, so now the best servants of God were persecuted under the Gospel; which will yet appear more plainly to such as have their understanding darkened, if they reflect likewise upon these other Scriptures: He that loveth not his brother is not of God, for this is the message that we heard from the beginning, 
1 Joh. 3. 10, 11, 12.  that we should love one another, not as Cain, who was of the wicked one, and slew his brother: and wherefore slew he him? because his works were evil, and his brothers righteous: And our Saviour told his Disciples, 
Matth. 10. 16. Joh. 16. 20.  I send you as sheep in the midst of wolves; ye shall weep and lament, but the world shall rejoice.  
But if the practice of persecution for difference in matters of Religion were a sign of the true Church, than that Church were likeliest to be the truest Church that did most persecute others, which I believe 
Note.  will be denied by all Protestants, or else they must condemn themselves, in suffering the Papists to go beyond them in persecuting others: and secondly, if persecution were a note of the true Church, it would instigate and encourage all States and Churches to double and increase their persecutions, until each of them had attained to the most exquisite degrees and height of cruelty and tyranny.  
Again, though persecution for conscience sake be never so much practised, it is condemned by all men in every body but themselves, for who is there that blames himself for persecuting others, or who would be contented to be persecuted himself? and so far is persecution from propagating of the Gospel, that nothing in humane appearance can possibly hinder it so much, for the Papists having got the upper hand and greatest portion of the Christian world into their power by vigour of their persecution, hinder the blessed Gospel from being truly taught in the simplicity and purity thereof; and as it is well known, that the best Churches have been in errors, sometimes able to digest milk only, not capable of strong meat, so by the rules and principals of persecution, 
1. Cor. 3. 2.  it were impossible to grow stronger, or come into the light of truth again, because that according to such discipline, such as teach any new truth, or but a further measure of former trut he should be persecuted, as it happened unto Paul and the other Apostles and Disciples, under the calumny of sedition, heresy, blasphemy, or innovation, for 
Acts 6. 13 Acts 24. 5 14 Object.  Paul himself was reduced to say, I worship God after the manner which they call heresy: And whereas some will object, that the Churches in the Primitive times were weak as being newly planted, but that Christians now adays have attained to a larger measure of strength and knowledge in the truth, I dare not subscribe thereunto, and for whatever failings, errors and false doctrines such men shall prove to 
Answ.  have been found in the Churches of Rome, Corinth, Jerusalem, Antioch, Ephesus, Galatia, or any of the rest during the Apostles times, when through weakness and carnality they were said to have need of milk, it will full easily appear, that, as the infallibility of the Apostles, their 
1 Cor. 3. 2, 3. Heb. 5 12.  diversity and preeminency of gifts, and miracles which they wrought, were far more efficacious means then at any time were since enjoyed; so none of our Protestant Churches at present, especially Nationall, but will justify the Primitive, in our own greater errors, both for Discipline and Doctrine: It is true that if liberty be given for men to to teach what they will, there will appear more false Teachers then ever, yet it were better that many false doctrines were published, especially with a good intention and out of weakness only, than that one sound truth should be forcibly smothered or wilfully concealed; and by the incongruities and absurdities which accompany erroneous and unsound doctrines, the truth appears still more glorious, and wins others to the love thereof.  
Neither is this complying with weak consciences, or the tollerating of several opinions, any other sort of Libertinism, than what Paul practised, when he suffered all things lest he should hinder the Gospsl, and 
1 Cor 9 12 21. 22.  was made all things to all, that he might save some, at which very time he professed himself notwithstanding to live not without law to God, but under law to Christ: And Peter tells us, We must live as free, but not using our liberty for a cloak of maliciousness, but as the servants of God, 1 Pet. 2. 16. And if you demand whether Heretics then may not be reclaimed? 
Object.  I answer, That you both may, and aught to endeavour their reclaiming, 
Answ.  not by compulsive courses, but with brotherly and Christian admonition and instructions, by evidence of Scripture in demonstration of the Spirit, and such other peaceable and quiet ways as are warrantable by the Word of God: but for such as say, we have tried all saire means, and 
Reply. Answ.  none but coercive will prevail; if they had order to make use of them, how can they be sure that forcible means would have better success? and how much more  are they that use them, when they neither have commission, nor assurance that they shall prevail?  
Our Saviour told his Disciples, That if they were of the world, the world 
Joh. 15. 19  would love his own, but he had chosen them out of the world, and therefore the world hated them, and lest this should not prove a sufficient item to them and us, St. Paul tells us plainly, How all that will live godly in Christ Jesus 
2 Tim. 3. 12.  must suffer persecution: whereto that we may be the better induced, our Saviour in his Sermon on the Mount, amongst other blessings pronounces this unto them, Blessed are ye when men shall revile you and persecute you, 
Matth. 5. 11. 12.  and shall say all manner of evil against you falsely for my sake, rejoice and be exceeding glad for great is your reward in heaven, for so persecuted they the Prophets which were before you: And lest such poor distressed Christians should be to seek, how to behave themselves in so great a temptation and distress, the blessed Spirit of God by St. Paul to the Romans instructs 
Rom. 12. 14. Mat. 5. 44. Joh. 5. 16. & 15. 20. 1 Cor. 4. 12  us, to bless such as persecute us, so that in these and many other Scriptures, we have the practice of persecution given us as a sign to know the Church malignant by; and to be persecuted as a love token, and most peculiar livery of Jesus Christ to distinguish true from false believers.  
And if it be objected, that then there must be no true Church amongst Christians, and that all of them do persecute one another more or less, 
Object.  it will notwithstanding follow, that such Christian States and Churches as 
Answ.  persecute most, are most corrupted, and though I could hope for their sakes which still retain it with less rigour, that every smaller degree of persecuting Christians which differ from them in opinion, may not hinder such to be true Christians, though imperfect and failing in this particular, yet my earnest desires are, that all such as are causers, counsellors or instruments promoting, or not endeavouring and dissuading persecution, will seriously consider with themselves, whether, the thus persecuting one another by Christian Churches which differ in opinions, though it should not hinder them from being true Churches, yet if it may not be found, at least, an error and exceeding great blemish in them all, even those that use it seldomest and in milder manner, expressly forbidden in so many places of Scripture, and continually declamed against by the whole proceed of our Blessed Saviour, his Apostles, and most conscientious and truly mortified Christians, famous for greatest piety and devotion in their respective generations.  
St. John says, That light is come into the world, and men loved darkness 
Joh. 3. 19, 20, 21.  rather than light because their deeds were evil, for every one that doth evil, hateth light, neither cometh to the light lest his deeds should be reproved, but he that doth the truth cometh to the light, that his deeds may be made manifest, that they are wrought in God: Methinks we may well resemble the true professors of Jesus Christ, to those that seek the light, that the truth which they teach may be made manifest; and contrariwise such to be false prophets and hypocrites, that hate the light lest their beloved errors and counterfeit doctrines should be discovered, reproved and forsaken: Indeed many a man hath been over confident, and delivered up his body to be burnt in a bad cause, but this should make such as have a good one, to gather so much more courage to themselves, and not decline any lawful trial or disputation, whereby falsehood would be vanquished, and the light of truth shine out, so much more amiable and bright, as before it had greater opposition.  
In the ordinary course of the world betwixt two which are at law together, when either of them uses means to prolong the suit, and prevent what possibly he can the coming to a judgement, may we not say, and that justly too, that such a man hath a bad cause, or else that he hath not all his proofs and evidences in readiness, especially if we suppose that he knew he had a Judge who both understood his cause fully, and would infallibly do him justice? surely the same may be said and that more warrantably concerning Religion, and differences in opinion about any point thereof.  
Confidence and boldness prevail sometimes, and that not a little even in a bad cause, but never fail when they maintain a good one; we may see it in the Acts that both Peter and John, with the cause of Jesus 
Act. 4. 13.  Christ sped the better for their boldness, which when the Scribes, Elders, Annas, and all high Priest's kindred saw, and perceived that they were unlearned and ignorant men, they marvelled, and took knowledge that they had been with Jesus, And beholding the man which was healed standing with them, they could say nothing against it; and how wonderfully the cause prospered hereupon appears in that fourth Chapter to the Acts, which is well worth reading out, and cannot by a heart truly sanctified be passed over without great admiration: St. Paul confirms it 
Eph. 3. 12 Phil. 3. 19 20. 25.  unto the Ephesians, saying, That through faith in Jesus Christ we have boldness and access with confidence: And to the Philippians he hath yet a fuller expression, where he says, I know according to my earnest expectation, and hope that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or death, and having this confidence I know that I shall abide and continue with you all, for your furtherance and joy of faith: Surely as all true Believers have the same good cause and Gospel, so can they not possibly far worse if they had but such a faith and confidence as Paul's was: Now 
Jam. 2, 2  true and lively faith cannot be without works, and the most eminent and glorious work of all, is to seek the propagation of it, in such means and manner as are most warrantable, and likeliest by the precept and precedent of our only wise Saviour, and his blessed Apostles to prove successful: Oh, let us not then defer the practice of it any longer! do we suspect that error should vanquish truth? this is so vain that no man will confess so much, but for their full conviction if they were so conceited, let them take notice what St. Paul saith to the Corinthians, We cannot do 
2 Cor. 13 8.  any thing against the truth but for the truth; we may plot, contrive and endeavour whatsoever our own depraved natures will suggest us to against it, but great is the power of truth, and it will prevail at last: or do we then fear that the true professors may fall from their former steadfastness? it is true that some which once made profession of the truth may fall from that profession, but such, though they make profession of the truth, yet were they never true professors, as St. John says in his first Epistle, They went out from us, but they were not of us, for if they had 
1 Joh. 2. 1  been of us, they would no doubt have continued with us, but they went out, that they might be made manifest, that they were not all of us: And doubtless it were much to be desired, and all justifiable means to be employed, whereby hypocrites, and such as are not true at heart, might be best moved to discover themselves of their own accord, for then the people of God might be kept from falling into many a sin through their ill example, and avoid many a temporal judgement and affliction for holding fellowship and communion with them; but blessed be God this is the worst that can befall them, neither devils nor the deepest wiles of wicked reprobates can possibly deceive the true Professors Gods Elect. 
Mat. 24. 24.  Our Saviour hath passed his word, That not one of these little ones shall perish, Mat. 18. 4. And my sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand; John 10. 27, 28. And Paul says, We are persecuted, but not forsaken, cast down, but not destroyed, 2 Cor. 4. 9 And he told Timothy That the foundation of God standeth sure, having this seal, that the Lord knoweth them that are his, 2 Tim. 2. 19  
But since heresies must needs be, though a woe betid the authors of 
Cap. 1. 87  them, how much more may we well think should there be a Liberty of Conscience? since the authors instead of woe, may be certain of a blessing, and nothing can more manifest the truth, when all such as for fear of imprisoning, fining, corporal punishment, or any worldly prerogative had heretofore made profession thereof, would now appear in their own colours, and follow the false calls of their more false teachers, leaving truth to herself, and such only as did embrace her in true sincerity of heart; and yet this is not all the benefit which would accrue hereby, the greatest and best part is still behind; for as in the Primitive times, when Scribes, Pharises, and all the learned Doctors both Jews and Gentiles, 
Note.  disputed and opposed the truth with more liberty and freedom, it became then much more famous and prevailing, until the mystery of iniquity undertook the protecting of it by the Civil Sword, which if it were but sheathed again, and the Blessed Spirit, which bloweth where it listeth, not resisted, we might even in these days with God's assistance, 
Joh. 3. 8.  expect to see victorious trophies, and multitudes of Christians set at liberty, and redeemed out of Babylon to the speedier downfall of Antichrist.  
But some will say that the learned and wisest men have always been and are still of opinion, that it is no good policy to suffer so many several 
Object.  Religions to be publicly professed in one and the same Kingdom and jurisdiction, because that though many men may be able with Scripture to defend their own Religion, and others perhaps steadfast and obstinate enough in their opinions what ever they be, yet if contrary tenets may be debated freely, and made profession of without control, some numbers more or less amongst such multitudes of people, either by importunity, worldly advantages, or in that their ignorance or little knowledge in spiritual matters, is not able to withstand the arguments which are urged against them, must needs be seduced and led a way from the Religion established by Law: Whereto I answer, That the advice 
Answ.  of wise and learned men if they be otherwise also as well qualified, is to be far preferred before that of ignorant and less wise, but such whose affections and carnal lusts are mortified, and whose gifts are sanctified, these men's counsels ought to take place before the deepest Politicians of State, or grand Rabbis of the Law or Gospel: worldly wisdom and humane learning are both useful and expedient, when they concur with Scripture, not against it: It was the argument of the Jews against our Saviour and his Apostles, That the Scribes, Pharises and great ones believed not on him; the Papists urged the like, that all the learned Doctors and 
oh. 7. 48.  profoundest scholars throughout the Christian world were of their opinion against Luther and the first Reformers, and although we all acknowledge of how little account and force this argument was then, yet is it now as much stood upon, and altogether as weakly grounded, even by the greatest part of Reformed Churches, against such as yet strive for, and endeavour only a further Reformation: surely if such would but consider of what low condition and mean estate the Apostles were, they 
Act. 4. 13. Matth. 4. 18. 21.  would never think the worse of truth, because it was held out unto them by men of most inferior rank and quality, this would make such as are Scripture wise to think the better of it, for who are likeliest to have spiritual things discovered to them, than such as are spiritual themselves? and who likeliest to be spiritual, than such as are poor, base and abject both in the eyes of others and their own opinions? Surely St. Paul speaks plain to this purpose when he says, Not many wise men after the 
1 Cor. 1. 26, 27, 28.  flesh, not many mighty, not many noble are called; But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised hath God chosen: And again, where is the wise? where is the scribe? where is the disputer of 
Ver. 20.  the world? hath not God made foolish the wisdom of this world? And to the Corinthians he gives a reason why God made use of men of such low rank and esteem in the world, to be the chiefest instruments of propagating the Gospel, when he says, We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us, 2 Cor. 4. 7. And in another place he says, Christ sent me to preach the Gospel, not with wisdom of words, lest the cross of Christ should be made of none effect, 1 Cor. 1. 17. If these passages of Scripture with sundry others were seriously considered, by a mind prepared to submit to God's good will and pleasure what ever it were, when it should be discovered unto him, such a soul would not be swayed, and led a way with any carnal privileges or worldly circumstances how plausible soever, since all such are but vanity and vexation of spirit, as the wise man assures us: evidence of 
Eccles. 1. 2. 14.  Scripture is that only which ought to be our guide in what we do or say, our supreme rule or touchstone to make trial of what we hear or see, according whereunto if we proceed, whatsoever be alleged to the contrary, we may clearly find, That persecution for matters of Religion does plainly cross so many places of Scripture, murders so many of God's Saints, and so much hinders the propagation of the Gospel, as no other erroneous tenet or heresy whatsoever: for if the Gospel had but a free passage, and the true Professors liberty to teach and publish it, this only as a sovereign remedy and counter poison, would prevail against all heresies, unless you will grant that error may possibly vanquish truth: and though our own fond fancies should suggest never so many inconveniences to ensue thereon, we ought to rest satisfied with so great a manifestation of Gods revealed will, no ways attempting any thing, or cleaving to such opinions, which either directly, or by rational consequence and induction may hinder the preaching of the Gospel to all Nations.  
If Kings or States may lawfully enact a Religion, or settle any point of faith to be believed and practised by force and virtue of a new law, than ought all subjects to be conformable thereunto, and so become liable to change and alter their Religion, so often as the State and chiefest Council of the Land shall deem just and requisite; for as our predecessors could not make a law to bind their successors irrevocably, or 
Note.  longer than they pleased themselves in civil matters, much less in what concerns the Conscience; so neither can we that are now living engage our posterity in any act, but what they may repeal at pleasure, with the same liberty and power by which it was made, since the whole Kingdom being a body politic endowed with a supremacy, cannot have greater or less power over itself at one time then another; wherefore since it is our duty to think very reverently of Laws and Acts when once established by the highest Court, yet if we consider that they themselves do not assume infallibility, that both they, Synods, and chief General Counsels have thought it expedient and just to repeal, altar, and sometimes enact Laws, concerning Discipline and Doctrine quite contrary to their predecessors, by which means a people in their life time have been compelled to change Religion twice or thrice; my humblest desires beg leave to prostrate themselves in meekness and most submissive manner unto the three estates in Parliament, That all former acts which countenance persecution for matters of Religion may be repealed, and Liberty of Conscience which is the greatest liberty the Gospel brings, restored, lest whilst the prevailing party of Protestants in England think it lawful to force other Protestants, because less in number, and differing from them in opinion, to change Religion; God in justice permit Papists to do the like with Protestants in Ireland, as well for our sins as their own, to the further desolation of both Kingdoms.  
FINIS.