The ancient Bounds, OR Liberty of Conscience, TENDERLY STATED, MODESTLY ASSERTED, AND MILDLY VINDICATED.  1 COR. 10.15. I speak as to wise men, judge ye what I say. Quid jam nobis ulterius relinquitur, si etiam hoc quod voluntate fieri oportet libido extorquet aliena? Lactan. lib. 5. Instit. cap. 14. Etiamsi Magistratus Legum suarum Regulis subditos suos, Coercere debeat ne Religioni quam approbat, apertè maledicant, Cogere eos tamen non potest ad fidem qua istam receptae Religionis formam approbent. Fides enim persuaderi vult non Cogi, ae nihil tam voluntarium esse debet ac Religio, nihil à Magistratu Christiano magis alienum, quàm praepostera severitas quae homines hypocritas reddat, ecosque ore Confiteri Cogat, quod corde non Credant. Prof. Leid. Synops. pag. 767. 
Licenced and Entered according to Order.  
LONDON, Printed by M. S. for Henry Overton, and are to be sold at his Shop in Popes-head Alley. 1645.   

TO THE READER.  
AS is the fining pot to silver, (saith Solomon) so is a man to his praise; and (to accommodate only the morality of this sentence to my purpose) so is a Book to its title. Wherefore lest I be thought to prevaricate by prefixing either an improper or imperfect or in significant title to this Book, not holding forth sufficiently the nature of the Discourse, which (as may be early descried) is partly of the Magistrates duty as well as of Consciences liberty: It appears needful to advertise the courteous Reader, that this Discourse was intended primarily (as to its ultimate and adequate scope) only in the nature of a Plea for the Liberty of tender Consciences; and merely in relation thereto, (the condition of the Argument devolving it thither) it comes to have (what it hath) to do with the Magistrate; otherwise power and interest (especially when so eminently subjected) are render and delicate things; and our Saviour's speech of John may be applied thereto, among all Arguments of this lower Region that are handled, there is not a greater than this; though the least in that higher sphere of spiritual truths (which God is not jealous of our prying into, and being familiar with in a holy way) is greater than it. But sure it cannot be unacceptable either to the wise and judicious (Magistrates, or others) that count not names of honour a valuable consideration, for loads of trouble, or to the Conscientious, that look to the work more than the title to apologise in the Christian Magistrates behalf, to exempt or excuse him from the public determining Cognizance of differences in Religion (though this by the way only) and the decision thereof with the sword, as whereby, if it prove not to be a means separated and anointed by God to such an end, he shall only be sure unnecessarily to contract debt and sin upon himself. Yet not that I would tempt the Magistrate to any thing, whereby he might incur the scandal of Scepticknes and indifferency in Religion, or limit him from lifting up the head of his own avowed way (above others which he apprehends in some things alien from the truth) by a more eminent countenancing and ample endowment thereof with privileges of maintenance, etc. (for as He says; As is the man, so is his might; and so let his Religion be for outward accommodations;) or that I would indulge or comply with such an unreasonable expectation in any materially differing Party to stand upon equal terms of outward advantage, and to glory equally (with the most received way) in outward Privileges of publicness and public maintenance (which are but Civil and secular things, and the Magistrates own that he may do with what he will, and the truth depends not upon them:) for I wash my hands of these in the sixth particular of the second Chapter; where as in other parts of the discourse may be seen as well what I ask, as what I am far from ask. And this I desire may be carried along and supplied through the whole discourse, and each particular therein; and if any passage or instance upon particular reason speak higher, to be restrained hereby and taken down (which is no fault in an Instance to need it) to a Diapason with the postulation of this Discourse, made upon grounds of Moral and Universal Reason and Justice.  
I have but a word more, and I have done; Let it not seem an unreasonable request to be believed, that what I have here attempted, (as it is not carried with any such reflection, so it) was not bred with any approbatory respect in my heart unto those inventions which now like tares spring up with the wheat, and wherein many Saints are involved; but what is spoken is (1) in favour of the persons that differ, not of their errors, for I would please my Brother, but to his Edification; and while I carry his person before the Lord with love in my prayers, I desire to carry his errors with complaints. (2) To take men off from the wrong way of opposing errors, which will be as fruitless as 'tis faithless, that they may apply themselves to the use of the right means, as sure as safe, the Word of God, which requires this Liberty (but accidentally only serving to errors) for ' its better operation, as Physic doth require open weather, when the humours are stirring, not clung up nor restrained, for to purge them away. I shall not be offended nor count it strange to hear of much weakness and many failings in the handling of this Argument (which by the tenor of this proportion, being so early driven to my Apology, I may well expect to be multiplied through the Discourse) but I beg but that charity to be believed, that could I foresee them, I should prevent them with an amendment, or Apologise for them particularly as for this: whereas now all I can do is to crave a general pardon. Many Ahimaazes, which I call not so for impertinentnesse, for they are before me, but for latternesse of setting out, have overrun me, who was ready more than six months since: and what similitude of Notions I have with others, is not (I may clear myself and the matter herein) by any furtive extraction out of them; (though I am a debtor to them all, and the least of them may add to me who am least of all) but through the oneness of Truth. And as I have been pressed in spirit, and served with an opportunity of vacancy from some other business to the vindicating of this Truth; so in the bearing it forth, I have no less strangely to myself, (if so safely, and that it appear so to others) observed a special conduct leading me all along contrary to those praeengagements (such as they were) upon my judgement, who had dipped my pen on the other side; I say, I have been no less strangely led, than the milch Kine that did bear the Ark out of the Land of the Philistims, taking the strait way to Bethshemesh, the instinct of Providence superseding the instinct of Nature.   

The Series, and Titles of the Chapters.  

Sect. 1.  
Chapter 1. The State of the Question.  
Chap. 2. An appendix to the State of the Question, clearing the Principles of this Book from discharging or discouraging the Christian Magistrate, to improve his authority for the Lord Jesus, his truth, and people.  
Chap. 3. Coercive power (as before stated) disputed against by a Medium taken from the Consent of all Presbyterian Authors (though also the Medium be proved by the Authors own reasons) viz. that the Magistrate hath not the Cognizance of differences in matters of Religion, in the sense that is expressed in the Chapter.  
Chap. 4. Coercive power more directly impugned.  
Chap. 5. The Cognizance aforesaid, and Coercive power, both together opposed: and these three Chapters bitherto are with special Relation to the Magistrate, if he exercise it.  
Chap. 6. Against all Coercive power, exercised by whomsoever for the forementioned matters in Chap. 1.   

Sect. 2.  
Chap. 7. The Argument Illustrated and Confirmed by Examples and Testimonies; and first out of the old Testament.  
Chap. 8. By Examples and Testimonies out of the New.  
Chap. 9 By some few fragments of Examples and Testimonies out of humane Story.   

Sect. 3.  
Chap. 10. Objections against the premises answered.    

A light to the Work.  
THere are two things contended for in this liberty of Conscience; First, to instate every Christian in his right of free (yet modest) judging and accepting what he holds. Secondly, To vindicate a necessary advantage to the truth; and this is the main end and respect of this liberty. I contend not for variety of opinions, I know there is but one truth; But this truth cannot be so easily brought forth without this liberty; and a general restraint, though intended but for errors, yet through the unskilfulness of men, may fall upon the truth; and better many errors of some kind suffered, than one useful truth be obstructed or destroyed. Besides, truth would not oftentimes be suffered in the world, if it went not disguised, and if there were not other things like the truth, therefore this liberty is necessary also to its preservation, (as well as production) as it is for a Prince or General when he fights to disguise himself, and habit himself like one of his Soldiers, else all would lay at him, and fight with neither small nor great but him. When Christ was to be borne, all the world was to be quiet, and it was so, though immediately after there was a cruel slaughter; and than if other infants had not been like Christ, and Christ like other infants, he would have been singled out and slain; So that as errors must be, that those that are approved may be made manifest to God and spiritual men, so errors must be that the truth and the professors of it may be tried, and sometimes also covered from the world, from their disdain which lights upon common and obvious things; and from their Odium, that it may be divided and distracted, and may spend and waste itself against other things than the truth; and so the earth helps the woman, and swallows up the flood that is poured out against the truth. Moses permitted divorce to the Jews, notwithstanding the hardness of their hearts; so must this liberty be granted to men (within certain bounds) though it may be abused to wanton opinions more than were to be wished.   

THE ANCIENT BOUNDS, OR LIBERTY OF CONSCIENCE.  

SECT. I.  

CHAP. I. The State of the Question.  
CHrist Jesus, whose is the Kingdom, the power, and the glory, both in Nature and in grace, hath given several Maps and Schemes of his Dominions gradually differing, some greater, some lesser, of all sorts and sizes: Both of his great Kingdom the world, his Dominions at large, which he hath committed to men, to be administered in truth and righteousness, in a various form as they please; each of which he cloaths himself withal: And also of his special and peculiar Kingdom the kingdom of Grace. Which kingdoms though they differ essentially, or formally, yet they agree in one common subject matter (man, and societies of men) though under a divers consideration: And not only man in society, but every man individually is an Epitome, either of one only, or of both these Dominions. Of one only, so every natural man (who in a natural consideration is called Microcosmus, an Epitome of the world) in whose Conscience God hath his throne, ruling him by the light of nature to a Civil outward good and end.  
Of both, so every believer who besides this natural conscience and rule, hath an enlightened conscience, carrying a more bright and lively stamp of the Kingly place and power of the Lord Jesus, swaying him by the light of faith or Scripture: and such a man may be called Microchristus, the Epitome of Christ mystical.  
This is conscience, and this its division. And of this conscience is the Question, or rather of the person that hath this conscience, and the things he holds or practices conscientiously; For the power of conscience itself, as it will not be beholden to any man for its liberty, so neither is it capable of outward restraint, they must be moral or spiritual instruments that can work upon conscience. But the exercise or practice of conscience, or the person so exercising, is properly the object of outward restraint in question.  
Now than if we keep but to this term Conscience; first all vicious & scandalous practices, contrary to the light of nature, or manifest good of societies, are cut off, not to trouble us in this matter, as deriving themselves not from Conscience, but a malignant will and unconscienced spirit.  
Nor yet may all principles that derive themselves from Conscience, have the benefit of this plea of Liberty, so as to save their owners; as first, if they shall be found of a disabling nature, or wanting in their due proportion of benevolence to public peace, liberties, societies; as in some of those cases instanced by Mr Palmer; as for instance, Scruple of conscience cannot exempt a man from any Civil duty he owes to the State, or the government thereof, but it may well beseem a State to force men to contribute to their own, and the public good and safety: And though God can have no glory by a forced Religion, yet the State may have benefit by a forced service. Again, the service of the State is outward, civil, bodily, and is perfect as to its end, without the will and conscience of that person from whom it is extorted; so is not the service of God, which is inward and spiritual, yea it must be in spirit and in truth.  
Then much less may any such Principles find favour in this discourse, as besides the former deficiency shall be found pregnant, with positive malignity (and that in a high nature and consequence too perhaps) to societies, as the doctrines of the Papists. The Question is not of these Principles that are either of the frigid Zone of deficiency, or the torrid Zone of malignancy, but of conscientious Principles and practices, though perhaps erroneous, yet not injurious to public good either way.  
And of Principles thus allayed and qualified, the Question is not whether there be not a power to deal with them, and a force to be applied to them; yea to conscience itself, the source of them; for we all agree in this, that there is, viz. Christ's power, and a spiritual force; but the Question is, whether outward force be to be applied.  
And in this the Question is not instituted in grudge or envy of the Magistrate, Whether it be lawful for him specially, much less, whether it be less lawful for him then for some other men, or generation of men, to force in these matters: but whether it be lawful for any man, or kind of men indifferently. And therefore though there be some arguments applied particularly to the Magistrate, in the third, fourth, and fifth Chapters; yet there are far more against force in general, Chap. 6. and from thence the greatest part of the discourse is carried generally and indefinitely.  
Yet neither in these is the Question, Whether the Christian Magistrates power do or may bear any proportion of subserviency to a work of public Reformation, and whether he cannot do more than another man towards it. We freely grant he may do much more, and therefore ought; as the next Chapter will show, which is added as an Appendix unto this; but the Question is, Whether to other means he may add force.  
Nor will it seem unrighteous in our eyes, that a difference should be made by the Christian Magistrate (as by every man in his place) between men and men, according as they judge them to be in truth or error (especially in equal and settled times, wherein justice and humanity, in respect of their brethren's necessities and sufferings, not only with them, but for them, shall not otherwise require) as is more largely expressed before to the Reader. So that this difference be but by withholding their own favours, and not by taking away their brethren's rights, and that it be also but in a due proportion, to the demerit of their difference, discerning between the greater and lesser, between disputable and manifest errors, I mean manifest to the light of the godly and judicious generally. For certainly in those things which are even by the principles of the powerful side themselves, remote from the vitals and fundamentals of Religion, and of a very controversal nature: for these, I say, (reserving the personal liberty of every man's judgement to judge thereof as he finds) there is none or very small difference outward, justly to be made by the Magistrate, or power of a State; but if honour be to be given to whom honour is due, and they that do well are by the Magistrate to be 
* 1 Pet. 2.14.  praised, (i) countenanced, authorized, and rewarded, then if any whit of a just proportion be observed, and no more praise and honour be detracted from such brethren, than the demerit of their difference calls for, I hope they shall neither be put to fly for fear, or die through want.  
Nor do we question, whether the Magistrate may not to this negative discountenance, add positive, viz. to declare against errors, as well as the Ministers to convince and exhort against them.  
Nor whether (among us) errors of manifest scandal and danger to men's souls and consciences, as Arrianisme, Socinianism, Familisme, etc. ought not to be restrained by the Christian Magistrate, and the Assertors and maintainers of them, interdicted under penalties, the divulging or spreading of them by public preaching or printing. For though God alone can convince and reduce their consciences; yet to preserve the acknowledged truth from being blasphemed, and the consciences of others yet free and disengaged from being scandalised and corrupted, is a work of love and charity, which the Magistrates arm is requisite, and must extend itself unto, as indeed alone bearing sufficient proportion to such a service, as the preventing occasions and removing stumbling-blocks of such like temptations out of the way, which the secular power can do, though the 
* 1 Joh. 2.27.  anointing of the Spirit must preserve their consciences inwardly, and enable them upon all occasions to discern between things that differ.  
Lastly (though we cannot likely be mistaken) we do declare that such liberty as we plead for in the cases specified, is not by us, nor aught to be by any reputed as a vindication, justification, sanction or establishment of any opinion or way so tolerated, (as no fin nor error, as the truth and Orthodox) as some may possibly think; especially, if they be used so lightly to discharge their own respects and countenance to the truth they profess and avow, as counting it almost enough to do nothing against it: Whereas did they understand their duty to the truth, and fulfil it, they would see a great door of negative discountenance opened to them against errors, whereby they might put a broad difference between them and the truth they embrace, (even as if lively communion of Churches were known, non-communion would appear a terrible thing) though a negative discountenance be not all that we allow in some cases: But by this liberty we only refer men's consciences to God to be convinced in his time, not ceasing to use all proper means in the mean time: And this only in those things that pertain only to conscience, making only the state thereof good or bad towards God.   

CHAP. II. Being an appendix to the state of the Question. Of the Relation that the Christian Magistrates office bears to the Church, and matters of Religion.  
TRuth requires that we show how far we agree, as well as wherein we differ. Though it be easier to say what the Magistrate may not do, than what he may: We are never more out, then when we go about to make forms and systemes, and be definitive comprehensive Doctors of that which we must be learners & proficients in all our life time. Especially in things of this nature, which may better be perceived & discerned upon occasion from time to time, by the humble and godly, then digested into a few Rules or Canons. This premised we acknowledge that the duty of a Christian Magistrate is somewhat more than of another Magistrate. Civil protection is that which all Magistrates own, whether Christian or not Christian, to all quiet livers within their Dominions, whether Christian or not Christian, as being founded upon such politic considerations and conditions (setting aside Religion) as being performed on the Subjects part, it cannot with justice be denied them. But a Christian Magistrate owes something more to the truth he professes, and to those that profess the same with him; which duty of his differs only in degree, not in kind from the duty of another Christian that is no Magistrate. For it is the duty of every Christian, to improve every talon and advantage entrusted with him, for the honour of Christ, and good of the body to the utmost, in a lawful way. So a Christian Magistrate, if he have (as he hath) by virtue of his Magistracy a talon and advantage above other men, he is bound to improve it all lawful ways, to the aforesaid purpose. To which he is to direct even all the common acts and parts of his government; for though all do equally share in the outward benefits of Magistracy, viz. peace and plenty, etc. yet ought Christian Magistrates principally ex intention to direct their whole government to the good of the Churches, and the glory of God therein; for as much as all things are the Churches, and for the Churches. And doubtless, Magistracy, though an Ordinance of man, yet is a most glorious Ordinance, and of singular use and service, if rightly applied to the Church; as I shall show gradually in these steps.  
First, 
1 Morality is within his Cognizance.  Magistrates do prepare by a good Government for the Gospel; Civility not rested in, nor mistaken for godliness, makes men in a more proximious outward capacity for, and disposition towards Religion, in as much as they are thereby restrained from gross profaneness, and insolent opposition of the truth, whereby the Word may come amongst them with safety to the persons of those that bring it; according to which part, chrysostom says well; That the Magistrate helps the Ministry, viz. by taking cognizance of all moral vices, and it is their part not to commend only, but to command a good moral conversation of their Subjects, at least negative: In which case again chrysostom says well; That good Princes make virtue easy, while they both urge it with their example, and drive men to it by fear and punishments.  
But now for supernatural gifts, as illumination, special or common, to make a man of this or that judgement or opinion; or faith, to make a man of this or that practice in Religion, may not be required by the Civil sword; it may be persuaded, induced by exhortation, example, or such means, and that's all. And so chrysostom in pursuance of his former sentence, namely, the assistance that Magistracy contributes to the Ministry, hath these words; For we (says he) teach men loyalty, chastity, modesty, and dehort them from murder, false-witness-bearing, adultery, thefts, but the Magistrate takes cognizance of them at his tribunal. And Origen in like manner seems to make this the adequate object of the Magistrates compulsive power, upon that place, Act. 15. It seemed good to the Holy Ghost and us, to lay no other burden upon you, etc. But if they will not charge them with more precepts, do they give them liberty to murders, thefts, perjuries, lust, adultery? in no wise, but of these there was no need to say any thing; for they are within the Magistrate's cognizance, and prohibited by the Civil Laws. And by the way, wherefore hath it the denomination or distinction of Civil power, but that (ex vi vocis) Civility is the next, most proper, immediate, and almost utmost care and extent of this power? For though the Christian Magistrate well discharging his place, doth promote the spiritual good and edification of the Churches, yet not immediately and directly, but by and through a politic good, as he procures rest and safety to them, and so they are edified, Act. 9.31. Which is a very considerable and needful service, while the public worship and the Churches in the exercise thereof (though according to their being and beauty in the Spirit, they transcend the understanding and principles of the world, yet) are circumstanced & habited with such outward relations and considerations as need such a worldly provision, which Magistracy applying itself unto God, hath therefore (by the rule of proportion, 1 Cor. 12.23. whereby the less honourable parts have more honour given them) provided a more abundant worldly honour for the Magistrate (than for Ecclesiastical Officers) for their work sake. And is not here a great deal of work, and enough to take up a whole man, and may not very acceptable service be done to God herein, and much good redound to the Church, while not only the Church hath hereby fairer quarter in the world, but a rude preparation is made for the Gospel?  
Thus we have committed to the Magistrate the charge of the second Table; viz. Materially, that is, 
2 The first Table how fare.  he is not to see God dishonoured by the manifest breach thereof, or any part thereof; But is that all? No surely; He may enter the vault even of those abominations of the first Table, and ferret the Devils and Devil-worship out of their holes and dens, so far as Nature carries the candle before him: Therefore it seems to me that Polutheisme and Atheistical doctrines, which are sins against the first Table and Commandment; and Idolatry, (which is against the second Commandment) such as may be convinced by natural light, (or the letter of the command where the Scriptures are received) as the worshipping of Images, and the breaden-god, the grossest Idolatry of all; these so far forth as they break out and discover themselves, aught to be restrained, exploded by the Christian Magistrate; for 'tis that which a Heathens light should not tolerate, nature carrying so far; Rom. 1. and also blasphemy, which is against the third Commandment, and is a common nuisance to mankind; and the insolent profanation of the Lords day (though the keeping of it be not obvious to Nature's light) ought not to be suffered by the Christian Magistrate; for herein (as in the former) no man's liberty is infringed, no man's Conscience enthralled, truth not at all prejudiced or obstructed, while only manifest impiety and profaneness is excluded, and the peace of those that are better disposed procured, and scandal avoided by these Negatives. And thus fare the Magistrate is Custos utriusque tabulae, not to require the Positive so much, as to restrain the Negative; and all this Nature teaches hitherto.  
But thirdly, 
3 Generally received Principles.  as belonging to the third Commandment, the Christian Magistrate may, not only require a conversation and practise moralised according to the Principles and light of Nature, where they run lowest, as among the Heathen; but as they are improved and raised by the Gospel, through the common irradiation thereof: For Consuetudo est altera natura, Custom or Education is another nature. And look what notions fall upon every understanding, that is so situated, or look what impressions are made upon every natural conscience by the Gospel, which ripens and meliorates nature in some degree, and hath at least some fruit and success where ever it comes, though it do not change and sanctify: I say these fruits, tales quails, the Magistrate is God's Titheman or Officer to gather them in for him, and to require a demeanour suitable to such an acknowledged light, at least negatively, that is, to restrain the contrary, that so the name of God be not taken in vain. As to instance, though it be not eruable by the light of Nature, the article of the Trinity, or the person and Office of Jesus Christ, yet sure to teach doctrine that denies either of these, where the Gospel hath sounded, is not tolerable; Or to deny the Resurrection, or a Judgement day, etc. I say, the Christian Magistrate ought not to tolerate the teaching of such Contradictions (in an instructed Commonwealth) to received Principles and manifest impressions upon all hearts that have lived under the Gospel within his Dominions. And the reason is, Because these Principles fall into the same rank and order and consideration with 
* 1 Cor. 11.14.  natural Principles, in as much as they are not only habituated unto men as natural, but attested unto within by a divinely-imprest Conscience, though but natural and in a common way. And although in treating hereof, I have reflected much upon the Principles and light of Nature, and the outward good and consisting of societies, yet I make not these the only grounds, authorising the Magistrate that is Christian (of whom this Chapter speaks) to the premises, nor the ultimate end & scope he is to aim at therein. For though the light of Nature be God's Law in the hearts of men, not to be violated, and the preservation of societies one end thereof, not to be despised; yet certainly the Christian Magistrate, as he hath his authority from God, so he is to take the Rise of exercising it from him who hath not committed to him the sword in vain; and he is to aim at the glory of God (the preventing or redressing his dishonour) in every act thereof, and to punish evil out of that consideration that it is evil: though God hath given him that Rule to proceed by, and to make out the evil of evil to the world, even the contrariety thereof to the light of Nature, and the good of Societies. Wherein also God hath admirably showed his wisdom and goodness, both in twisting and combining so the interests of his glory, (in this sense we speak which is negative) and the happiness of societies, that this latter cannot be without the former: and in laying no other burden on the Christian Magistrate for the Materiale, than what is within every man's Cognizance, and the light of Nature will lead him to. And though (as is said in effect already) we make not the light of Nature, and the consisting of societies, the only, nor highest considerations, which the Magistrate as a Christian is to hold forth before God, and into which he is to resolve his act, (I say as a Christian, though as a Magistrate he ought to hold out these Principles to the world, and build upon them; but as a Christian he is bound certainly (as every man) to make every service as savoury as may be, grafting them with the best Principles) yet certainly, they may very well be Harmonical reasons, and additional enforcements, even to him that is a Christian, when the Materiale of his duty is no other than what may be convinced and enforced by the light and principles of Nature, either (Prima or à primis orta) and is but the old Commandment; though if he be a Christian, it is a new Commandment to him, and according to the formale is distinguished essentially from the act of a wise and conscientious Heathen.  
Fourthly, 
4 The external peace and order of the Churches.  The Christian Magistrate owes a duty about the external peace and order of the Churches to look to that; For though the Magistrate take not Cognizance of several forms and opinions in Religion, yet of the outward manner and order he doth, and aught, and to bond and rectify that is his place, and to punish disorder, and all this (what ever noise it makes) is but a Civil thing. For there are these two things go to Religion; The thing itself, and the managing of it; Though conscience is not to be forced to or from the thing, yet the manner of the practice is to be regulated according to peace and comeliness by the Civil Magistrate.  
But all this yet is but extrinsecall to Religion; 
5 All means and advantages for the promoting of the truth on this side of forcing.  may the Christian Magistrate come no nearer? Yes doubtless, he may and aught to do all that he is able and hath opportunity to do in the behalf of the truth, so that he keep on this side of force; as for instance, He ought to be Exemplary in the profession of the truth, as Joshua was, Josh. 24.15. As for me and my house, we will serve the Lord. Wherein (as also in his Exhortation of the people) he is without all scruple imitable by all in eminent place or authority, though the faith of their Subjects or Tenants is not to be pinned upon their sleeve, yet if their example, countenance, interest, exhortations will gain any credit to the truth, it is an honest way to make use thereof. Nay, if God hath given them parts to contend for the truth, and stop the mouths of gainsayers, they ought to use them, by writing or disputing, as their Charge will give them leave. They may and aught to propose the truth to all, to apply means for the reclaiming of those that err, and to send forth Teachers into blind and ignorant places, where they are not capable of the care of their own souls: and to call Synods or Assemblies to confer their light in relation to a work of Reformation, or to the solving of some particular difficulties. In a word, he may do any thing for the truth, so that when he have done, he leave men to their consciences that are of a different mind from him, and manage that difference without offence.  
Sixtly and lastly, 
6 A defensive power in behalf of the truth.  The Christian Magistrate ought to be a Nursing Father to the Church, to nourish the truth and godliness. The begetting Father he is not, that is Christ, the everlasting Father by the seed of the Word. But the Magistrate is to conserve and maintain the Church's peace and liberty, in the exercise of their consciences, and worshipping of God in all his Ordinances according to their light; and so he is to exercise a defensive power for Religion both at home and abroad.  
And this respect he is to bear to all equally whom he judges to be the children of truth in the main, though scabby or itchy children through some odd differences, in which things though he be not to further them or edify them (wherein he apprehends them alien from the truth) by any compliance, but to leave those opinions to themselves to stand or fall; yet (notwithstanding them) he is to afford to them his Civil protection, they managing their differences in a lawful peaceable manner (as hath been noted before.) I say, this provided, These differences ought not to impair or prejudice them at all in the interest they have in common justice and protection; but if any assault them in an unquiet way, they are to be defended, the assailants punished. So that with this difference is the Magistrate to carry himself towards the acknowledged truth, and the reputed errors, (I mean so reputed by him) he may and aught to do all he can to promote and enlarge the truth he owns. He is not to do aught against the other in controversy, nor suffer any to do aught against them, save to apply spiritual means, to preach, writ, discourse, dispute, exhort against them, which kind of fight is allowable among Brethren, so it be with right spirits.  
I expect here to be demanded, What I think of this present Parliament, and of their action in calling this Assembly, and what I think of this Assembly?  
For the Parliament I look upon them under the Notion described and allowed in this Chapter, as (warrantably and lawfully) improving an opportunity, God hath put into their hands for the increasing of light, and excussion of truth, for which mind of theirs the blessing of Christ and the Churches awaits them: and I hope they will not exceed their Bounds.  
For the Assembly, I look upon them, not as a Nationall Presbytery of the Churches in England, but as godly and learned men, congregated by the power of the State. And I and all the people of God may and aught to seek a proof of Christ speaking in them, which he may do, by virtue of general promises to his people to be found of them seeking him and his will, in and by all lawful ways and means, and of the particular advantage of their ability: as in every faculty the professors of it that are most exercised in it, are likeliest to discover truth, though always they do not: but is not tied by any special or particular promise to be present with them, as he is to a Church, Mat. 18. therefore I stand ready to embrace any light, that Christ shall please providentially to minister unto me by their hands; but tie myself by no means to their arbitrement, further than I see it to be according to the Word; for Christ never made them the Lords of my faith; no not if they were the Apostles themselves.  
Thus I have given my judgement (at length) in this matter, and I think I give not much less power to the Magistrate in Religion, then hath been by our modern, and more moderate Writers ascribed to them, who contend on their behalf for no more, but outward Jurisdiction, and state the 
* Primatus regius est quo princeps prae est Ecclesiae tanquam caput externae politiae; seu quo Princeps est primas Ecclesiae quantùm ad externam Ecclesiae politiam. Alst.  Primacy of the Magistrate only in the external policy of the Church, relating only to such acts as these, Synodum convocare authoritate publicâ, Constituere salaria Ministris Ecclesiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae procurare & conservare per Ministros, Ecclesiarum jura constituere, etc. But including no such power, as hath been disputed against, for that appertains not to the outward polity of the Church.  
And my judgement herein, for the Magistrates intermeddling thus fare, is founded upon this Reason or Principle; It is lawful for every man, (and so for the Magistrate) nay, it is his duty to do all he can for the truth; but it is unlawful to do the least thing against the truth. Now because by earnest invitations, hearty recommendations, exemplary profession, general tuition; in a word, by offering and proposing, not magisterially forcing, commanding, imposing, much and great and certain service may be, will be done for the truth, and nothing against: And because by the other way of forcing, prohibiting, censuring, punishing, (impeached in this discourse) though something may light for the truth, and sometimes (as in Augustine's days is noted in the case of the Donatists) yet much more prejudice is much more probably like to redound to the truth: Many a truth snibbed, kept low, or quite kept out; Men confirmed in obstinacy, if in errors, and more prejudiced against the right ways, through the force that hangs over them, therefore that is lawful, and this is unlawful.  
And in relation to these benefits which the Church reaps, and may expect from Christian Magistracy, the Churches are commanded first of all when they come together by way of restipulation, and for the further continuance and increase of this shadow, under which they rest, to pray for Kings and all in authority, because they do, and that still they may, through the benefit of their government, lead quiet and peaceable lives in all godliness and honesty.   

CHAP. III. The Question thus stated, we proceed to prove the Conclusion.  
THe Magistrate's Cognizance of Religion, and the differences therein, is not the Conclusion disputed against in this discourse. It is sufficiently done already by many able men, and all the Presbyterian Authors agree with us in it, allowing him only that which is to be allowed every man, viz. to lead forth his act (what ever it shall be found to be) under the conduct of a particular or personal Cognizance, but a public Magisteriall binding Cognizance they deny; therefore to do this were but actum agere. Nevertheless, because some few considerations have been ministered to me in my own thoughts concerning this, I thought good to offer them being not many; as also because the Cognizance disproved may serve as a Medium against the Coercive act.  
That this public determining binding Cognizance, belongs not to him, appears. 1. Because it belongs to another charge, reas. 1 viz. to the Church properly and peculiarly to try the spirits, and judge of doctrines, therefore it is usurpation of the Church's power and interest to take this out of her hands. 1 Tim. 3.15. The Church is there declared to be the Pillar and ground of the truth; Not a Pillar, one among others, but the Pillar and stay of the truth; in allusion to the setting up of the Edicts and Proclamations of Kings upon Pillars, to the view and notice of all their Subjects: So is the Church the Pillar of the truth, exhibiting it to the view and notice of all men, disclaiming and reproving the contrary errors by the Word of God. Thus the truth as a Rock, bears up the Church, Mat. 16.18. and the Church (in lieu) is a Pillar bears up the truth: the Magistrate is not the Pillar, nor his Laws and Proclamations. By the 
* Ecclesiam cum dico, non unum aut alterum sacerdotem, aut Ministrum, sed Legitimum ac Christianū coetum nomino & innuo. Humfred. de Relig. verâ Conservanda. pag. 24.  Church here, I mean not Petrus in Cathedra, the Pope in his chair, nor the Bishops in their Consistory, nor the Angels and Lights of the Churches only, but the entire Church instituted [in the main] according to the Gospel. Further see Rev. 1. where the Churches are resembled by Christ to John in a vision as golden Candlesticks; Now the Analogy is plain (and not forged) in respect of holding forth the light unto the world. There be indeed brass and copper Candlesticks, that hold forth false lights, but the sheep of Christ know the one from the other, that they turn not aside to the flocks of Christ's Companions, by a divine effectual instinct, whereby Christ's sheep know Christ's voice, and will not follow a stranger, Joh. 10.5. 1 Joh. 4.1.  
Now mark here, the Church is the Pillar, the Church is the Candlestick, particular Churches, as well as the Catholic; not the Magistrate, not the State; If so, the Holy Ghost would not have wronged them, and detracted from them, by contracting this glorious power and interest to the Church. It is proper for Kings and Magistrates to ask, and to ask of Christ, as He, (but more sincerely) in the Ministry of his Word, in his Church administration, What is truth? and to watch at his gates, and wait at the posts of his doors, yea to sit at the feet of Christ there; For therefore hath Christ given gifts to his Church, Eph. 4.11. And what are those? Why, he gave some Apostles; and some Prophets; and some Evangelists; and some Pastors and Teachers; He gave none Magistrates; Sure if Magistracy had been one of those gifts, now that the Apostle was reckoning, he would not have been so injurious and deficient, but to have put it in. And what are these gifts for? Why, for the perfecting of the Saints; for the work of the Ministry; for the edifying of the body of Christ. If for these ends adaequately, then where shall the Magistrate come in? or what work is left for the Magistrate? I mean in point of authoritative teaching, or determining the truth. But you may say, This was only for that time while there were no Christian Magistrates. Nay, read on; Till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: So that this provision was not temporary only, but for perpetuity, therefore sufficient.  
Christ is the Judge of Controversies, reas. 2 and the interpreter of holy Scripture: (this is a Characteristical Tenet, distinguishing us from the Papists:) that is, Christ by his Word and Spirit, in the true ministry of the Church, not in the Pope's sentence, nor in the Commentaries of the Fathers, or the Votes of Synods, or the Interpretations of Nationall Assemblies, though much help may be had by them, (for what difference (then) were there between the Papists and us, but that we make many men a Pope, and they one man?) Now to give the Magistrate this Cognizance of differences in Religion, were to set up him (after we have pulled down these) as Judge of Controversies, and Interpreter of Scripture.  
This were also to commit unto the Magistrate the better part of the Ministry, whose office it is, to declare the whole Counsel of God, reas. 3 and to be the Boundsmen between truth and error; and therefore Christ writes unto the Angels of the Churches of Asia, and by them communicates himself to the Churches. Nay, it is to give them a greater power and office than the Ministry, who are only to propose doctrines, not to impose them, and to wait with patience, if they be opposed, trying if God will give repentance, 
2 Tim. 2.25.4.2. 2 Cor. 1.24.  to the acknowledgement of the truth. This I say, is their utmost Commission, to exhort, instruct, rebuke, with all long-suffering and doctrine, not as Lords of men's faith, but helpers of their joy; and whensoever they flash and lay about them, it is to be only with the sword of the Spirit.  
If the determining of Religion, and differences therein, reas. 4 belong to the Magistrate, quatenus a Magistrate, then to all Magistrates, or to the Magistracy of every Country, then to the great Turk, and Pagan Kings and Governors: But how uncapable of such an interest they are who are aliens from the true God, and his Commonwealth of Israel, I need not say. The consequence is good, for Quatenus & ad omne, are terms adequate and convertible. That which belongs to a man as a man, belongs to every man.  
If you say therefore that it belongs not to the Magistrate, quatenus a Magistrate, but quatenus a Christian Magistrate, & so make it a flower that Christianity sticks in his Crown.  
I answer, that Christianity being altogether accidental and extrinsecall to a Magistrate, adds nothing of power (over others in Religion) to him, more than to another man, but only personal privilege; For Christianity is the same in all; and why should one man by virtue of his Christianity (for 'tis denied to be by virtue of his Magistracy) have power over judgements, and consciences in matters of Religion, more than another that hath equal and perhaps more Christianity? But the Word of God adds nothing of that nature to a Christian Magistrate, and let that suffice; for it adds nothing in the same kind, viz. of Civil power, therefore it much less adds any thing of another kind, as namely, Ecclesiastical power. For the same subjection, and degree of subjection, is required of servants, and subjects to Masters and Governors, without distinction of good and bad, Christian and Pagan, nay though they be cruel and froward, 1 Pet. 2.18. By Christianity Christ hath settled no advantage of power on the head of the Magistrate, though thereby he commend the yoke to the subject with an advantage of sweetness. 1 Tim. 6.1. For the proportion is the same, and 'tis a found Argument, from a Master to a Magistrate; that if a believing Master have no enlargement of power over his servant by believing; then neither hath a believing Prince over his Subjects, (and if not in Civil things, then much less in Religion.) But we see plainly, the Apostle neither accumulates authority on a believing Master, nor duties on the servant of such a Master, but makes it a greater motive to obey the authority they had before. Let them not despise them, because they are Brethren, but obey them rather. Therefore to conclude this Reason; Christianity makes Magistrates members of the Church, not Masters of the Assemblies; It charges them to look to their own opinions, but not to determine and impose upon other men.  
And this I shall demonstrate in the fift place, reas. 5 from the main scope of the Magistrates work, as 'tis laid down in Scripture. The object or matter about which Magistracy is conversant, which they punish or reward, is not faith, but facts, not doctrines, but deeds; and those not any deeds that differ, but evil deeds. Thus Rom. 13.3. Where the Apostle handles this point; For Rulers are not a terror to good works, but to the evil, etc.— if thou do that which is evil, (he doth not say, if thou be of an heterodox opinion) be afraid; for he is the Minister of God, a revenger to execute wrath upon him that doth evil. Where doing evil, is thrice mentioned, and no other terms used, that should bring a man's judgement or opinion in Religion under the verge of the Magistrate. And so 1 Pet. 2.14. Submit yourselves unto every Ordinance of man,— Whether to the King,— or unto Governors, as sent by him for the punishment of evil doers, and for the praise of them that do well. His determination therefore is about these.  
This practice of Magistracy, to be the Dictator of truth, reas. 6 and to moderate with the sword, lays an unhappy caution, & too effectual an obstruction, in the way of truth, which comes not in always at the same end of the Town; not always by the learned and eminent in parts or power 
* Joh. 7.48. ; (Have any of the Rulers or Pharisees believed on him?) but even by the 
a Quid? unius laici sententia quae cum Scripturis consentit, praeponenda est sententiae totius Concilii. Gerson.  people oftentimes. Who embraced Christ, but the poor, but the people that knew not the Law, in the estimation of the Pharisees? Ought not this to be considered, that truth be not prevented, by shutting the door she often chooses to come in at, and opening a stately door which she delights not always in?  
The just care that Christ shown, to maintain the due distinction between Magistracy and Ministry, the Office Politic and Ecclesiastic, doth likewise impeach this Cognizance of the Magistrate. reas. 7 When the two Brethren came to him to divide the Inheritance judicially; Christ refuses, saying, Who made me a Judge? 
Luk. 12.13.  If Christ would not judge in Civil things; Magistrates as such ought not to judge in the things of Christ.  
Hence than we may argue thus; If the highest Cognizance of differences in Religion be subjected in the Church, and so be only Ministerial, and a public determining binding Cognizance be not entrusted with the Magistrate, than there can be no Magisteriall Coercive act lawfully put forth in such differences; for 
* That the Magistrate should decree punishment, Magisterially, & yet decern the cause but after a private manner, will exercise the finest wit to find a pretext for.  such as the Cognizance is, such of necessity must the Coercive power be, and not exceed it; therefore as there is only a Ministerial judgement in the Church, so there is only a Ministerial Coercive power to be exercised in the Church also; for the subject of the one is the subject of the other also.   

CHAP. IU. Containing Arguments, directly concluding against the Magistrates Coercive act in Cases of difference.  
THe Order in which I draw forth my Reasons, is under these four Heads or Titles in distinct Chapters.  
1. Against the Magistrate's Cognizance.  
2. Against his Compulsion.  
3. Against the whole Complexum, Cognizance and Compulsion together.  
4. Against all external compulsion in Religion.  
The first I have passed already. The second follows.  
The immunity and impunity of differing opinions in Religion, reas. 1 as in relation to the Civil Magistrate may seem to be a Principle in Nature, founded upon the light of reason, seeing many of the ingenuous Heathen practised it; as in that instance of Paul's case, who was impeached by the Jews, of greater Heresy, than any differing Brethren in these days can charge one another withal: for he pulled down the old Religion, established by God himself, and preached a new doctrine: Yet see what Pleads for Paul, in the Consciences of his Judges, who had nothing in them but what they sucked in with their Mother's milk. You have the story, Acts 23. where I shall not comment upon the deeds of Lysias, (a stranger to Religion, who yet delivered Paul both from the fury, and the fraud severally, of those that pretended much to Religion, and would for Religion sake have destroyed him in the former part of the Story) but only give you the words of his Letter to Felix in behalf of Paul, ver. 26. Claudius' Lysias, unto the most excellent Governor, Felix, etc.— This man was taken of the Jews, etc.— Whom I perceived to be accused of Questions of their Law, but to have nothing laid to his charge worthy of death, or of Bonds, etc. Yet these were strange Questions at that time. And of the same mind, in the same case, is Festus, Chap. 25.18. where declaring Paul's cause to King Agrippa, he uses these words; Against whom, when the accusers stood up, they brought none accusation of such things as I supposed, but had certain Questions against him of their own superstition, and of one Jesus which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of Questions, etc. (observe here the ingenuity of an Heathen, that will not by a secular sword cut in sunder those knots in Religion which he cannot untie by a Theological resolution.) Further, on the morrow when Paul was brought forth, Festus uses these words, ver. 24. King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, Crying that he ought not to live any longer: But when I found he had committed nothing worthy of death, etc. See the moderation of a Heathen, and the stability of his resolution against the importunity of multitudes. He is not so zealous of his Gods, but he will let a Christian live; nay, he will save him from any that would hurt him; justice so constrains him, that he disdains the solicitations of the multitude. O what a check was this to the Jews, from the mouth of an Heathen! And when Paul had declared his own cause, before King Agrippa, Festus, and Bernice, and the whole Council, they saw no reason to be of any other mind, Chap. 26.31. For 'tis there said, That when they were gone aside, they talked between themselves, saying, This man doth nothing worthy of death, or of bonds: An instance which Christians in these days may look upon and blush, who think an inconvenient expression deserves a prison. Paul had made a free confession of his conversation, and of his faith; yet, say they, This man doth nothing worthy of death, or of bonds. They look for deeds, evil deeds, and thought it unreasonable to punish him for his different opinions. Now to enervate the force of this Instance and Argument, some man perhaps will represent my inference thus: These Heathens did de facto permit differences of opinion, & remit those that were accused of them, Ergo Christian Magistrates must be as careless de jure. But I urge it not as a fact only, but as flowing from a principle of reason and justice, that did glow in the hearts of these Heathen, and so argues strongly from them to Christians; and let any prove it was from a principle of Heathenism.  
To employ the Magistrate in this kind of compulsion, reas. 2 is a prejudice to the Lord Jesus, and the provision he hath made for the propagation of the Church and truth: Christ hath a sword for the vindicating of Truth, for the propulsing of Errors, for the conquering of Enemies: And what is that? Why, the sword of the Spirit, the Word of God: it is described Emblematically, Rev. 19.21. by a sword coming out of his mouth. If Antichrist the great enemy shall be consumed with this, sure than it shall be effectual against the lesser. And the Apostle cries up, not only the sufficiency, but the mightiness of this means; The weapons of our warfare are not carnal, 
2 Cor. 10.4.  but spiritual, and mighty through God, ('tis through God indeed, and through him they are) so mighty, that Christ will not be beholding to King, or Magistrate, for their power to convert men by, though he may use them to coerce insolent enemies, and shelter the profession of the truth, as was noted before. Not by might, nor by power, but by my Spirit. The Spirit of Christ is the Church's neck, mentioned Cant. 4.4. that knits Christ and the Church together, as the neck doth the head and the body: and see how 'tis described there; Thy neck is like the Tower of David, builded for an Armoury, whereon there bang a thousand Bucklers, all Shields of mighty men. Christ (you see) hath not left his Church without a Magazine, an Armoury, even his Word and Spirit, which is quick and powerful, wherewithal Christ that mighty man, defended himself against Satan, and overthrew him: like that sling of David wherewith he prevailed against the mighty Philistim; and what cannot this sword do, backed by the Spirit, in the hand of Christ's Ministers and Members?  
For the Efficacy of all Christ's Institutions in his Church, lies in the Spirit, and not in the flesh; As in preaching, and Sacraments; so in Discipline, so in beating down Errors; 'tis Christ doth all by his Spirit; not by such instruments, nor in such an order, as to satisfy the wisdom of man, specious, likely, probable to a fleshly eye, (such as the Magistrates compulsion may seem to be) but by poor despised things, that so he may bring down the pride of man, and the glory of the flesh, and may train up his people in the noble exercise of faith, and may feast himself with the glorious ascribings of might and power to him alone. But in the way that most men go, in drawing men to Religion, they leave but little to God; which practice hath indeed a principle in our natures, that shows itself in other things as well as this. For how apt are we in the point of Justification, to confederate with the Babel-builders? and a desperate adventure do we count it, to cast ourselves upon the free grace of God in Jesus Christ; so likewise in this business, we count it presumption in stead of faith, to rely upon God in the use of spiritual means, without carnal weapons, to bring men to the truth; and therefore we devise ways, to keep men in, that they shall not stir; But if this be not of God, it will have the same success that Babel had, God will come down and confound this pride; 
Jer. 17.5.  For cursed be man, that trusteth in man, and maketh flesh his arm, and withdraweth his confidence from the Lord: And this Arm stretched forth to an Heterogeneous act, will whither and be shriveled up.  

a Reas. 3.  It is 
* Non enim gladiis, aut jaculis, aut m●l●tari manu veritas praed catur: sed suadedo, & consulendo; Quae auteni ibi suadendi libertas, aut consulendi ratio, ubi qui contradicit, pro mercede, aut exilium aut mortem reportat? Athanas. Epist. ad solit. vitam agentes.  contrary to the nature of Christ's kingdom, to have the ministry of these carnal means; For 'tis a spiritual kingdom, 'tis an invisible kingdom, and the Apostle disclaims (as before) all carnal weapons. A man's ink may be tempered too thick with humane Elegancies, to write the mysteries of the Gospel. Christ's kingdom is not of this world, nor served by this world: And as the manner of this world is contrary to him; so he delights to walk contrary to the manner of this world, who make their party as strong as they can, but Christ hath chosen (mark, 'tis upon choice, not of necessity) the weak things of the world, even babes, to show forth his praise and strength. His Spirit in the Ministry of his servants, is that glorious Arm, that he puts forth to conquer all the power of darkness. He 
* Psal. 50.2.  shines out of Zion, the perfection of beauty, (not out of the Thrones of Princes as such) and with his 
* Psal. 43.3.  light and his truth, scatters the enemies of his truth. Christ's vein lies in this, in clothing weak things with incredible strength, and acting them on to glorious achievements. 
* Prov. 8.  By me King's reign; but shall it ever be said, By Kings Christ reigns, otherwise then as being nursing Fathers to his Church? No; but he rebukes Kings for his people's sake, and says, Touch not mine anointed, and do my Prophets no harm: He first anoints them, and thereby teaches them all things, and then says, Touch not mine anointed. Christ doth not use all means that he could use, to establish his Kingdom, and enlarge his Dominion. He could have called for more Legions of Angels, than he had units of Apostles, to have rescued him. So Christ could use the Ministry of the Civil Magistrate, and make them his friends, his champions, but he hath not pleased so to do. Not many wise, not many mighty are called, and those that are, he doth not use their might nor authority for any such purpose as to conquer, but nurse for him, by countenancing, providing, defending, etc. As the vine needs the pole to climb up by, but yet grows up of itself.  
We may bring an Argument à Majori. If Pastors and Teachers, reas. 4 nay the Apostles themselves, be not Lords of the people's faith, (in a way humanely-authoritative) to impose doctrine or practice upon them; then much less Magistrates: But the Apostle himself dares not assume that greatness; Not that we are Lords of your faith, but helpers of your joy. Ministers may be too magisterial in their teaching, and people may be too implicit in their faith, and in their obedience to their doctrine: as on the contrary, the one may be too low, the other too censorious.  
It will be granted on all hands, that if Religion be the Magistrates charge, yet as it is not his only, so neither his first charge; reas. 5 for though it be the highest charge, it follows not that it must be the proper charge of Magistracy: But Magistracy immediately and directly respects the good of men, their persons and outward being, and Religion only obliquely and Collaterally; for such an end must be assigned to Magistracy, as doth competere omni, hold among all, and to level Magistracy at an higher and further end, than God hath, or its own principle will carry, is vain. Now this will press after the other, to be admitted likewise, that the first charge must be first looked to, and attended upon, and the latter doth not disoblige from the former, much less contra-oblige the former, that is, differing opinions in Religion being of a secondary and remote consideration to the outward well-being of men, doth not oblige to destroy or to expose to destruction, by mulcts, bonds, or banishment, the persons of men; for whom, and in relation to whose preservation, Magistracy was erected. For this is a Rule, The Law of Nature supersedes Institutions. Men have a natural being, before they come to have a spiritual being; they are men before they are Christians: Now therefore for faultiness in Christianity, you must not destroy the man.  
'Tis also certain, reas. 6 there ought to be a proportion between the fault and the punishment, as that wherein justice mainly consists; Now this proportion is not, nor cannot be observed, when you go out of that nature and capacity in which a man hath offended, and punish him in another, as the Magistrate doth when he punishes for such opinions in Religion. As for instance; A man is capable of a threefold notion, according to a threefold capacity, viz. Natural, Politic, Religious. He sins or offends in his religious capacity, and hath some heterodox opinions; yet a good subject, and fellow-subject, a good Father to his Family, etc. Why now such may his errors be, that he may forfeit his religious notion, and aught to be rejected, as the Apostle says, after once or twice admonished in vain; but now to come upon his politic being or privileges, is to punish him in that notion and capacity wherein he hath not at all offended, (except he have disturbed the public peace by the turbulent managing of his opinion, and then no man may excuse him, but otherwise) as he was a good subject before he drunk in this opinion, so he is never the worse since; therefore to deny him room in the kingdom, or to seize upon his person, or to come upon his estate, is as to punish one man for another man's fault. Therefore seeing the Magistrate cannot reach the mind, and judgement, and conscience, with his punishments, which is the offender, he ought not to punish the outward man; Errors being properly sins without the body.   

CHAP. V Containing Reasons against the whole Complexum, viz. Cognizance and Compulsion together, in the sense before mentioned.  
CHrist never appointed nor anointed Magistracy to such a work, neither ever came it into his heart so to do; reas. 1 therefore we must not add them; (for that were to be more careful than Christ, and wise above that which is written) and therefore Christ will not 
* Illa vero quae à spirituals Christi Regno aliena sunt, effect us qui ad hoc Coeleste Christi Regnum pertincnt producere nequeunt, proinde quod institututione divind ad eos producendos non sunt sanctificata.  bless them therein.  
If this honourable burden of all the Churches belong to the Magistrate, it is either by the law of Nature, or by Institution; Not by the law of Nature, for that is the same every where, and would state it as well in a Heathen Conqueror, as a Christian King. Not by Institution; for 'tis none of those gifts mentioned, Eph. 4. if any where else, let it be showed; And if it can no where be showed, then either it belongs not unto them, or one of these three worse consequences will inevitably follow; viz. how doth Christ render unto Caesar the things that are Caesar's, (who commands us so carefully that we should) in concealing this their honourable interest? 2. How is he faithful in all his house, if he have left but this one duty uncharged upon Magistrates? 3. How shall the Word of God be found perfect, and able to make the man of God perfect, throughly instructed to every part of his work, if it instruct him not in this duty of the Magistrate?  
Now than if this care do not appertain to Magistrates, we shall in vain cast it upon them, or they assume it to themselves; for Christ will bless his own Ordinances, and concur with them, but not men's inventions: he is engaged to the one, Isa. 55.11. but he declines the other, Zach. 4.6.  
The intermeddling of the Magistrate in this kind, reas. 2 is the way but to confound policy and piety, and to make Religion a State-notion, which while it seems to strengthen Religion, doth indeed 
* Iste null aratione instructus, vi & potetiâ omnes cogit, adeo ut statim nulli non appareat, ipsorum sententiam, non secundum Deum, sed humanam esse. Athanas. Epist. referring to the Arrian Magistrate.  eat out the native authority and majesty of it. It is the honour of the truth of Christ (that which was the honour of Christ the Truth,) not to receive honour from men, in this kind; 'tis a prejudice which the wisdom of the Parliament will not do to an ancient law of the Kingdom, to enact that for law which is a law long since. Religion and every particle of it, is enacted already by an higher authority, than any earthly King or Magistrate; and if that will not sway the conscience to obey, what can the laws of men do? can these cobwebs catch those that the nets of God cannot?  
This course likewise would lay a stumbling-block in men's way, to profane the things of God, by doing them out of obedience to men, reas. 3 and to mistake obedience to men, for obedience to God; And on the other hand, it may breed a Question in tender hearts, Whether they are overruled by the commands of God, and not swayed by man, in doing what is good, and so they may lose the comfort, through jealousy of the Principle, occasioned by this ingrediency of man's power therein.  
From the frustraneousnesse of such means, reas. 4 we may argue against it: How short and improportionate is the interposing of the Magistrates Cognizance and power, to such an effect, as to convince the judgement, or to work faith? it may indeed make hypocrites: Egregiam vero laudem, etc.  
Lastly, reas. 5 You ascribe to the Magistrate the Cognizance of differences, and put a sword into his hands to keep down errors; the present Magistracy is good and orthodox, but there arises a Pharaoh that knows not Joseph, a Magistracy that knows not the truth; now will errors walk on every side, (when heterodox Magistrates are exalted) and that not by permission, but by Commandment, and you shall be forced to them, and so whipped with your own Rod.   

CHAP. VI Containing Arguments against all external force in matters of Religion, or Compulsion in general.  
CHrists people are a willing people, therefore not forced, reas. 1 Psal. 110. as may also be drawn from that Metaphor, applied to Ministers, who are called Fishers of men. Fishers allure by the bait, and do not compel the fish with violence; there is an innocent guile, but compulsion cannot be innocent. It's an obvious principle, that Religion is to be persuaded, and not forced upon men: God persuade Japhet (says the Patriarch) to dwell in the tents of Sem; and David says to his people; If it seem good unto you, let us fetch bacl the Ark. That service that is not 
* Sed nec Religionis est cogere Religionem quae sponte suscipi debeat, non vi. Cum & hostiae ab animo libexti expostulentur: Ita etsi nos compuleritis ad sacrificandum, nihil praestabitis Diis vestris, nist contentiosi sint: contentiosus autem Deus non est. Tertull. ad Scap. cap. 2.  free, is not acceptable to God, who loves a cheerful giver; and therefore the people's consent is also noted in that place, 1 Chron. 13.4. And all the Congregation said, that they would do so, for the thing was right in the eyes of all the people: and when the Tabernacle was to be built, how carefully is that Clause added, That every man bring what he brings willingly, and with his heart? Exod. 25.2. and Chap. 35.5. otherwise it was not to be received.  
reas. 2 Was not this doctrine held forth to us in a mystery under the Law, when David was not permitted to build God a house, because he had shed much blood in war? 1 Chron. 22.8. But Solomon, a man of peace was designed thereto. Was not this partly, (for I say not 'twas the adequate reason) to warn us not to use violence, to make men Religious?  
That zeal of the outwards of Religion that is hurtful to men's persons, is a breach of that exemplary Rule of Christ, reas. 3 I will have mercy and not sacrifice. Moreover, The Sabbath was made for man, (says Christ) not man for the Sabbath; and as much may be said of all the outwards of Religion: then I must not for the Sabbaths sake, destroy man, for whom the Sabbath was made; for the Sabbath was made to advance man's happiness, not to take away his being, because his opinion of the Sabbath differs from other men, and perhaps from the truth also: the Sabbath is to help a man to what he hath not, not to take away what he hath. Though we grant an outward restraint of all, for avoiding of scandal, as is aforesaid.  
What ignorance and pride doth it savour of, reas. 4 for man to go about to convince conscience, and to work faith with his authority, who cannot make one hair white or black? And is it not God that must give repentance to the acknowledgement of the truth? 2 Tim. 2.25. What can man do but prove (whether God will) by the use of due means? and what's the means of faith? the sword? Nay, but the Word: Faith comes by hearing. Believers are not 
* Joh. 1.13.  borne of flesh, nor of blood, nor of the will of man, but of God. A man cannot believe at his own will, how much less at another's? Who can reveal and infuse supernatural notions and truths, but the Spirit? (1 Cor. 2.) which the Spirit doth not by force, but by allurement rather or attraction.  
And that is another Reason; reas. 5 
* Piae religionis proprium est, non cogere, sed suadere: siquidem Dominus, non cogens, sed libertatem suam voluntati permittens, d●cebat quidem vulgon omnibus, si quis vult venirepost me; Apostolis verò, num & vos abire valtis? Quae autem ibisuadend libertas aut consulendi ratio, ubi qui contradic●t, pro mercede zut exilium, aut mortem reportat? Athanas. Epist. Deus coactam confitendise aspernatus est voluntatem, siquidem Deus universitatis est, obsequy non eget necessario, non requirit coactam confessionem; simplicitate quaerendus est, confession discendus est, charitate amandus est, timore venerandus est, voluntatis prob●ta●e retinendus est; At vero quid istud, quod sacerdotes timere Deum vinculis coguntur, poenis jubentur, sacerdotes carceribus continentur, plebs in custodia catenati ordinis constricta disponitur? Hilarius ad Constant. August.  The Spirit himself waits, and violates not the liberty of the reasonable soul, by superseding the faculties thereof, but approves every truth to the understanding, and moves the will without violence, with a rational force. Shall man be more zealous for God, than God is for himself. God himself doth not force men, but call them to repentance, and to the knowledge, and acknowledgement of his Son. Let the extent of that word (Calling) be considered, whether it will warrant any further means than Arguments, persuasions, entreaties, (make them as forcible as you can) and if you hold the fear of punishment over men, it must be the fear of divine punishments: We knowing the terrors of the Lord persuade men.  
Furthermore, reas. 6 as a reason against this compulsion, I will be bold to ask, Where is the man that needs not a grain of allowance in his opinions or practice? I will allude to the equity of that counsel, Eccles. 7.21. Take not heed unto all words that are spoken, lest thou hear thy servant curse thee: For oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others. So I say, infist not upon every error of thy brother, for thou thyself knowest, if thou knowest thyself, that thou hast errors not a few, or at leastwise, if thou wilt believe the Scripture, that saith, We know but in part.  
And how will you avoid the devouring of one another, reas. 7 and so the consumption of your own Kingdom, who differ among yourselves, as well as from (those whom you call) Independents? As when the Assembly were to carry up their Votes, and the Result of their debates concerning Church-government, I have heard, some contended for the Classical Government that it must be, and that it is jure divino, and no other: Others, that it may be by the Word: a third sort, that any Government was indifferent, and the Magistrate was to determine; and therefore you were constrained to accommodate the terms of your Proposition to the advantage of your cause, that a Presbytery may be by the Word of God, else you had lost two parts of three, who would never have gone, that it alone must and might lawfully be. So here is Manasseh against Ephraim, and Ephraim against Manasseh, as well as both against a third; and seeing Ephraim and Manasseh cannot consist themselves without an accommodation, why should not a third come in, and be accommodated with them?  
I ask not only whether you may not err, reas. 8 but whether you have not erred; nor whether you may not have errors latent, but whether you will not acknowledge yourselves to have been in errors patent? I know you will not deny it, though I wish and earnestly exhort; that it be more frequently, more publicly acknowledged by some, with more shame-taking to themselves, that you have been those Leaders that have caused the people to err; you have preached for Conformity, written for Episcopacy, pleaded for the common-prayer-book, and walked willingly after almost every Commandment. Now you have altered your minds and practices, retracted your opinions, destroyed what you built, condemned yourselves in the things you allowed. Well then, have you taken yourselves once in an error? learn this wisdom by it, to suspect yourselves, and be not too violent against others. Why may you not in a while see cause to exchange your present judgement for a better? Why may there not be more truth yet behind? Is that which is perfect come, or are we come yet to the measure of the stature of the fullness of Christ?  
reas. 9 And what have you to 
* Of all things a man may dispute alike. Charran.  say for your judgement, that your differing Brethren have not to say for theirs? for the controversy betwixt us, is not in such things as wherein one part must needs be convicted in his own conscience, as sinning against common principles in all men. You have grounds, so have they; you propose Objections, they answer them; you are persuaded that you are in the right, and that this is the meaning, and right understanding of the Scriptures; they think no less on their own side. Now who shall state the difference, and be the dayman between you, but Christ in his own time clearing the truth, and leaving naked the errors; except you can prove that the Word of God came out from 
* Verity is not a thing of our own invention and purchase, and when it yields itself into our hands, we have nothing in ourselves whereby we may challenge it, possess it, or assure ourselves of it. Charron of Wisdom, p. 250.  you, or came to you only?  
Again, Is there not a time and a season for every purpose under heaven? Hath not God his time of winking, and his time of warning? And so hath not man his time of ignorance, and his time of repentance?  
May not a Truth for a time, lie under the suspicion of an error; was it not as strange, and displeasing to you not many years since, when some of your Brethren fell off from Common-prayer, and the Ceremonies, as those ways of difference, wherein they walk at present? And had you not exceedingly wronged them, sinned against the truth, reas. 10 and your own souls, if you had for these differences, wherein now you are come over to them, prosecuted them? though I say not some were altogether free from it.  
And may not Errors for a time, have the credit of Truths? as many Episcopal Doctrines, now rejected, might be instanced in; hath not every truth its set time, the fullness of time to be borne into the world; as Christ Jesus the personal truth had? Would you have thought it fair dealing, if your judgements and consciences had been superseded by man's authority, and you had been forced to the renouncing of those things, which you held in such esteem, while you so held them, and to have embraced the contrary mind and practise of constraint, which now you do voluntarily? Now walk but by the same Rule to others, and that is all that is desired.  
reas. 11 And as there are some truths proper and peculiar to some 
* Dan. 9.24. & 12.4.  times, and not to every time, (as Peter speaks of the present truths) so to some persons and not to all persons. Isa. 8.16. Seal up the Law among the Disciples. There are truths then, proper to the Disciples; Truth (indeed, all truth) in the spiritual understanding of it, is peculiarly vindicated to such, it is the Church's jointure or dowry. The truth shall make you free. Is every man a free denizon of Heaven? I deny not but the common notion of many truths, of any truth, may fall, beside the Church, upon other men (though for the Church's sake;) but what is a prerogative dispensation, must not be our ordinary expectation; 
* So some truths are proper to some of the Church, as the Spirit shall reveal, 1 Cor. 14. and without prejudice to the rest; as when Christ took the three Disciples into the Mount; so the doctrine of justification was specially revealed to Paul; the doctrine of evidence of grace to John; revelation of future things to John the Divine, etc.  however, our expectation or compulsion cannot bring it, and then 'tis vain; for the wind blows where he lists, as well in common as in special graces.  
Further, 
a Reas. 12.  It will afford no small satisfaction, and have no less than the force of an Argument with him that considers the rise and root of this compulsive power (in the particulars we speak of) as too evidently deriving itself either from the ignorance of those who think themselves to be in the very right, and would have all men think so of them, that they had attained the resurrection of the dead, the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and period of all possible knowledge and understanding, at least in the present age, or instant; either, I say, it comes from this, or else from an arrogating spirit in some, that would tie all men to their girdle, that cannot endure any should differ from them, lest they should be preferred before them, that abhor any change of their opinion, though it be for the better, because that would speak them imperfect; that cannot bring down their stomaches to follow another, and receive light from their Brethren, affecting themselves to be called Rabbi, the leading Men and Oracles of the age, (whereas God hath said of no man, Hear him, but of his own Son;) Or else it comes in others from a covetous spirit, that would make a gain of godliness, a profit of the Ministry, and so would make all men religious, and conformable to them, that their Tithes and Easter-bookes may rise the higher; Or lastly, it comes in not a few from a spirit of rule and dominion, which how doth it make us a scorn and derision to the enemy, while they see even Christians, yea, the Teachers of Christians, to be like the Fishes in the Sea, whereof the greater devour the lesser?  
The Apostle foresaw and supposed there would be diversity of opinions in men, until the term appointed, Eph. 4. reas. 13 Till we all come into the unity of the faith. Now where Christ upon the place and case, applies no remedy or means, but spiritual, such as is there described, without any further provision upon the supposal of their inefficaciousnesse, but saw good rather to dispense and tolerate; let us take heed of over-witting Christ.  
Nay, reas. 14 the Holy Ghost not only foresaw there would, but determines there must be Heresies; and 'tis expedient as well for the exercise of love, as gifts, and for a foil to and discovery of the truth, & the professors thereof. What singular thing were it in the sheep of Christ, that they know his voice, if there were no strange voices, or (which will come all to one) if the Magistrate did brand all others with mulcts and heavy punishments? and how shall the Apostles consequence but be prevented, That by reason of errors 
* 2 Pet. 2.2.  the truth should be evil spoken of, if every error be snapped up presently, which if it prevent not errors from starting, yet will prevent the scandal of the truth by them? Are not errors as well as afflictions part of Christ's discipline, whereby he nurture's his Church? then let this discipline have its perfect work, till it may be cured by its proper remedy, the sword of the Spirit. You may as well say, there shall be no sins in the Church, as no errors.  
Is not the practice of compulsion in the particular we speak of, reas. 15 at once to frustrate all those exhortations of the Apostles, 
* Eph. 4.2. Phil. 3.16.  To forbear one another in love; to walk whereunto we have attained by the same rule; quietly waiting till God reveal what is behind, and clear what is in controversy? Is it not to go contrary ex diamentro, to those arbitraments of the Apostle; 
* Rom. 14.13.  Not to judge one another (then sure much less to prosecute one another) in meats, and drinks, or concerning a holy day; as considering that 
* Ibid. ver. 6.  he that eateth, eateth to the Lord, and giveth God thanks, and he that for beareth, goes according to his conscience too, and if right in the main, may be acceptable to God also?  
In policy 'tis the worst way in the world, reas. 16 and will prove the least successful to extirpate errors by force: For this multiplies them rather; even as the Bishop's tyrannies did drive men to extremities, and we may thank their strict urging Conformity and Uniformity, as the instrumental cause and means of those extremities of absolute Separation and Anabaptism, which many honest and tender hearts (thinking they could never run far enough from the Bishops) did run into: as the Antinomians likewise have stumbled at our churlish exacting Preachers of the Law, 
Isa. 32.6.  Who made empty the sonle of the hungry, and caused the drink of the thirsty to fail: And who knows but if force were removed, and a league made, and free trading of truth set on foot, and liberty given to try all things; straying Brethren on the right hand might be reduced? for as much as we know, that as sin takes occasion by the Commandment, so do errors by proscription, and to forbid them, is to sow them, and no readier way to make men fond of them, then to restrain them by force; for Nitimur in vetitum, we love to be prying into a closed Ark, and the price of any thing is enhanced when 'tis made dainty of; and so ex contrariis contraria sequuntur. Our first Parents were easily induced by the Devil, to believe there was more in that forbidden tree, then in all the trees of the Garden: and men are not so wise as not to deliver themselves of such a sophistry unto this day.  

a Reas. 17.  The Apostle requires us, 1 Thes. 5. To prove all things; that is, as I conceive, not to gather all things whatsoever before us (as all the creatures were gathered together before Adam) to form and state a judgement of them; for this were a work worthy of Solomon; but the Apostle means, that before we take up any thing in our belief or practice, we first bring it to the bar and balance, and put it into the scales of an impartial dijudication; and this is the dignity as well as the duty of a spiritual man, that he judges all things, and is not concluded by the former judgement of any: and this liberty is as worthy the vindication as 
* O homines ad servitutem nati! What monster is this, for a man to desire to have all things free, his body, his members, his goods, and not his spirit, which nevertheless is only borne unto liberty? A man will willingly make benefit of what soever is in the world, that comes from the East or the West, for the good and service, nonrishment, health, ornament of his body, and accommodate it all unto his use, but not for the culture, benefit, & enriching of his spirit, giving his body the liberty of the fields, & holding his spirit in close prison. Charron of Wisdom. p. 261.  any, in these exonerating times, this liberty of judging. And 'tis established upon very good reason; for it makes much to the advantage of truth, both to the getting, and holding of it; for, What lightly comes, lightly goes, (as we say.) The Bereans for searching into Paul's doctrine and examining it by the Word, are recorded by an Epithet unusual for the Holy Ghost to give to men, They were more noble it's said.  
Now this liberty of trying and judging is in vain, if there be not a liberty of profession; and to hinder this, were a most tyrannical usurpation, over that connection, which God hath made between the act of the understanding, and the will, (whereby Voluntas sequitur dictamen intellectus) and to put asunder what God hath joined together, and indeed to violate the Law of God and Nature.  
A man cannot will contrary to the precedent act of judgement, he wills weakly without an act of judgement preceding; To force a man to a profession or practise which he wills not, nay, which he nills, is to offer unto God a sacrifice of violence on the part of the compulsor, and an unreasonable service on the part of the compelled; and therefore necessarily unacceptable.  
God would have every man fully persuaded in his own mind, reas. 18 Rom. 14.15. even about days and meats, and nothing imposed upon a doubting conscience, because it is great; nor nothing received with a sleight credulity, because it is small; but would have us 
* Rom. 14.18.  serve him in every thing we take up to believe or practise, and not to be the servants of men, in any thing that hath relation to Religion.  
And this brings in another Argument; reas. 19 
* Rom. 14.4.  Who art thou, says the Apostle, that judgest another man's servant? Man in a natural or politic consideration, is the servant of men, of his Prince, and the Republic: But man in a religious consideration, is only the servant of God, and he stands or falls to his own Master. He is the servant of men to their edification, by holding forth his light and conscience before them; but he receives neither his law nor his judgement from man: God accepts perhaps whom man rejects. The day shall declare it, because it shall be revealed by fire, 1 Cor. 3.13. A place worthy most serious consideration, in relation to the present Question; for there the Apostle speaks in a case very fit & parallel to what may be existent among us; There may be among us building hay and stubble upon the true and precious foundation Christ Jesus; Well, what must man pull it down by force? No; that were to take it out of God's hand, who will do it better than we can, Who hath appointed a day to make manifest every man's work.  
Consider likewise, reas. 20 what a misrepresenting of Christ the King of the Church this compulsion is, and what a prejudice against the meekness of his government; and in what a distance and disproportion it runs from those sweet and soft Prophecies of him; 
* Zech. 9.9.  Behold, thy King coming, meek and lowly, riding upon an Ass, the most bearing and forbearing creature. And elsewhere; 
* Isa. 42.2, 3.  He shall not cry, nor lift up his voice, nor make his voice to be heard in the streets; A bruised reed shall he not break; Butter and honey shall he eat. Consider how harshly this sounds, how inharmoniously to other of Christ's administrations. When he had to deal with Jezabel, an harlot, that seduced his people to commit fornication, (a worse body there could not be) yet says Christ, I gave her space to repent, before ever I would threaten her; and notwithstanding this threat is gone out, it shall not bring forth, if she repent; for so 'tis carried, Rev. 2.22. Shall Christ wait, and must not men wait? Will Christ wait on a Jezabel, a wanton Strumpet, and shall we think much to wait upon a wanton opinion? Must the servant be above his Master?  
And may I not say to these forward forcing men; reas. 21 You know not what spirit you are of? you forget that you are of that spirit that waited on the old world an hundred and twenty years in N●●●s preaching; and many other parallel instances might be given of the Lords patience: and when his date of patience hath been out, and he hath drawn up his accusation against a Nation, what hath been the tenor of it but this, 
* Mat. 23.37.  I would have gathered you, but ye would not: I sent my Prophets, rising early, and sending them, ye killed and stoned them? but where doth the Lord lay it to the charge of Prophet or Magistrate, that they did not force and compel the people? Indeed when they have neglected their duty of teaching and giving good example; or when 
* Jer. 23.15.  pollution hath gone out from them into all the land, the Lord hath reckoned up that, as good cause why, but not where their not forcing them to an outward form of amendment, whether they would or no.  
How contrary is the present voice, Ad castra, ad insulas, reas. 22 to the pattern of your forefathers, who maintained their cause against unjust Tyrants, Precibus & lachrymis? but now that you have to deal with differing Brethren, you dismiss your good old principle, and commend it to us, to receive your hard usage with prayers and tears: and you are not contented, with the King of the Church, that hath all power in his hands, to behold Jerasalem, and weep over it, even over your differing Brethren, whom you count to be in errors, (if they are so.) How do you forget that you are in the body, and may be tempted, and err yourselves? Do you meet the same measure, you would have meted to you again? Is the Church in her natural guise (that uses to run before the dog and the wolse) when she follows her own kind with a sword in her hand? Is not this masculine property more harmonious, and agreeing to the man of sin, that exalts himself against Christ Jesus? Pardon us then if such a temptation at least arise in our hearts to think the scene is quite changed, and you are (as to this) no longer the persecuted Saints, but the persecuting world.  
Many shall run to and fro, reas. 23 and knowledge shall be increased, Dan. 12.4. As a dog doth in following the sent, so do men in following the truth, and they that will not give this liberty, must not expect they should disereetly follow the tract: We have a Proverb, that they that will find, must as well seek where a thing is not, as where it is. Let us look upon the truth as Gods, and not o●●s; and let us look upon ourselves in all our discourses, as hunting after it; every one acting and seeking for himself, and for his part only, acknowledging that God must lead every man by a sense and instinct, so shall we give God his due glory, and save ourselves much unprofitable vexation. And this liberty of free disquisition is as great a means to keep the truth as to find it. The running water keeps pure and clear, when the standing pool corrupts; that's the sense of the Proverbial speech, An Academic, or Pyrrhonian was never heretic. While men sleep in a carnal recumbency upon their Doctors and Teachers, the Devil sows tares; the true temper and proper employment of a Christian, is always to be working like the Sea, and purging ignorance out of his understanding, and exchanging notions and apprehensions imperfect for more perfect, and forgetting things behind to press forward.  
Why should not men put on the same kindness, reas. 24 and meekness, and good manners, in debates of such truths, as we now speak of, as in Civil and secular matters, where every one suspects himself, and prefers others before himself, not imposing his sense nor will upon any? Wherein should there be free and ingenuous dealing, if not about the truth, which makes men free?  
The Apostle says in a special manner of Christians, reas. 25 that we are called unto peace; and, 
* Rom. 12.18.  For as much as in us is, we are to live peaceably with all men. Mark [with all men] sure then with Brethren. Let them fall out with us, but let not us fall out with them, but only as the Apostle did, by spiritual weapons contend for the truth. God is the God of peace: 
Deut. 20.10.  and he commanded his people when they went out to Battle in a just war, they should first offer peace, for so long. Nay, in that place, before referred unto, 1 Gor. 7. God would have his people suffer unbelievers Infidels, not only in the same kingdom with them, but to live in the same house, lie in the same bed together, that is, that the breach and desertion should not be on the Believers part (if there be no other cause, that may require it, but the unbelief of the other;) and the reason is, God hath called us to peace. And peace is a Character of truth; The wisdom that is from above, it is first pure, then peaceable, Jam. 1.17. and therefore those metaphorical descriptions of conversion, by the changing of fierce natures into gentle dispositions, Is. 11. The wolf shall dwell with the lamb, and the Leopard shall lie down with the kid, etc. As a notable instance hereof may be given in Paul; While he was in a false way, he drives furiously (Jehu-like) he rides to Damascus, fetches letters of authority thence, and is posting to Jerusalem, to silence, and imprison all that preach Jesus: But when he hath the truth on his side, we find no such carriage in him, but beseeches the Brethren by his grey hairs, etc. indeed against obstinate seducers, he expresseth much zeal, but that's a spiritual force, not corporal; for indeed the truth needs no such violence to promote it.  
That doctrine or way that is urged with violence, reas. 26 is rather prejudiced then promoted thereby; for it savours, as if man were more interested, and concerned in the cause than God; for otherwise why is man so hasty, where God is so patiented? It is a signe of men that 
* Invitos ad mutationem sententiae coegerunt Ariani, quod hominium est, minimè suae causae considentium, Athanas. Epist. Nova autem ista & ex●●r abilis haeresis, cum rationibus subruitur, cum ipsaver itate pudefacta concidit; quos non potuit verbis inducere, eos vi plagis carceribusa; ad se pertrahere annititur; atque vel ita seipsam quam non fit pia & Dei cultrix manisestat. This prejudice and suspicion will any way incur that is urged with violence on men.  diffide their cause, to be violent, and that the way is rather of man then of God; for if it be of God, it shall prevail: What needs this force?  
Hast thou faith. (saith the Apostle) have it to thyself. reas. 27 My faith must not be the rule of another's practice, though voluntarily taken up, much less will it warrant me to impose upon another, (that's the meaning.) For indeed practice comes not naturally, but from ones own principles, and a low practice that yet grows upon a true principle, well-beaten and understood, is better than the highest topling practice, without a principle; as a living dog is better than a dead Lyon. Faith without works are dead, so are works without faith; for faith is the form and life of the work. Therefore what a poor thing do they contend for, that would bow the practice, and what arrow-spirited men are they, that are content with a conformed practice, though there be a contradicting principle, whereby a man judges himself and his imposer of weakness and of sin? 
* 2 Cor. 5.11.  We are made manifest to God (says the Apostle, and 'twas a great matter that he could undertake so fare) but doth that satisfy him? No, but we trust also (says he) that we are made manifest in your consciences, else the Apostle would have had little joy in them, or boldness towards them, notwithstanding all their outward conformity.  
The practice of forcing straitens men in their liberty they have as they are men and 
* Quid jam nobis ulterius relinquetur, si etiam hoc quod voluntate fieri oportet, libido extorquet alicna? Lactant. lib. 5. Instit. cap. 14.  reasonable creatures, who are borne with this privilege and prerogative, to be led forth always under the conduct of their own reason. Which liberty is much enlarged by being Christians: Therefore the Apostle says, The spiritual man judgeth all things; which is not only the Clergy man, but as Alsted glosses well, Spiritualis homo, (i. e.) verè Christianus. And to the test and trial of such doth Paul submit his doctrine, 1 Cor. 10. I speak as unto wise men, judge ye what I say. And 1 Cor. 14.29. Let the Prophets speak two or three, and let the rest judge: Upon which Alsted, in relation to another Argument, thus; Quò etiam pertinet locus ille celebris, ubi omnibus in Ecclesia Christi congregatis, qui viz. munere ac dono prophetandi, (i) docendi, praediti sunt, potestas loquendi; reliquis autem omnibus potestas judicandi conceditur; that is, Unto all in the Church, to whom is given the gift of prophesying, that is, of Teaching, is granted the liberty of speaking; to all the rest, the liberty of judging. To this Argument I will add the words of a late, and (for aught I know) yet living Author.  
The true office of a man, his most proper and natural exercise, his worthiest profession is to judge; Why is he a man discoursing, reasoning, understanding? Why hath he a Spirit? to build (as they say) Castles in the air, and to feed himself with fooleries and vanities, as the greatest part of the world doth? Quis unquam oculos tenebrarum causa habuit, Whoever had eyes given him to keep them shut? No doubtless, but to understand, to judge of all things, and therefore he is called the Governor, the Superintendent, the keeper of Nature of the world, of the works of God. To go about to deprive him of this right, is to make him no more a man, but a Beast. If not to judge, hurts the simple and proper nature of man, what shall it do to a wise man, who is fare above the common sort of man? To judge singularly and excellently is indeed the peculiar part of a wise man, not of everyman. It is strange that so many men (I speak not of Idiots, and the weaker sort, who have not the faculty & the mean to exercise it, but of those) who either are, or make show to be understanding and sufficient, deprive themselves willingly of this right and authority, so natural, so just, and excellent, who without the examining or judging of any thing, receive and approve whatsoever is presented, either because it hath a fair semblance and appearance, or because it is in authority, credit, and practise: yea they think it is not lawful to examine or doubt of any thing; in such sort do they debase and degrade themselves; they are forward and glorious in other things, but in this they are fearful and submiss, though it do justly appertain unto them, and with so much reason, since there are a thousand lies for one truth, a thousand opinions of one and the same thing, and but one that is true, why should not I examine with the instrument of reason, which is the better, the truer, the more reasonable, honest, and profitable?— It is to play the part of profane men and beasts, to suffer ourselves to be led like Oxen— What can a wise or holy man have above a profane, if he must have his spirit, his mind, his principal and heroical part a slave to the vulgar sort?— Why should it not be as lawful for one to doubt & consider of things as doubtful, as 'tis for others to affirm them?— How should we be capable to know more, if we grow resolute in our opinions, settle and repose ourselves in certain things, and in such manner, that we seek no farther, nor examine any more, that which we think we hold.— They know not that there is a kind of ignorance and doubt, more learned and certain, more noble and generous than all their science and certainty.— There is a generation of men, that if they be constrained to change their opinions, being altered, they are as resolute and obstinate in their new, as they were before in their first opinion, not knowing how to hold any thing without passion, and never disputing to learn and find the truth, but to maintain that which they have sworn and bound themselves unto. These kind of people know nothing, neither know they what it is to know, because they think to know, and to hold the truth in their sleeve, 2 Cor. 8.— It is fit that weak men, that have not strength to keep themselves upright upon their feet, be kept up with props; they cannot live but in bonds, nor maintain themselves free, a people borne to servitude, they fear Bugbears, or that the wolf will eat them, if they be alone. But in wise, modest, and stayed men, it is quite contrary.— hoc liberiores & sulutiores sumus, qui● integra nobis judicandi potestas manet. It is a very sweet, peaceable, and pleasant sojourn or delay, where a man feareth not to fail or miscount himself, where a man is in the calm under covert, and out of danger of participating so many errors (produced by the fantasy of man, and whereof the world is full,) of entangling himself, in complaints, divisions, disputes, of offending divers parts, of belying and gainsaying his own belief, of changing, repenting, and readvising himself: For how often hath time made us see, that we have been deceived in our thoughts, and hath enforced us to change our opinions? To be brief, it is to keep the mind in peace & tranquillity, far from agitations, and vices, which proceed from that opinion of science, which we think to have in things; for from thence do spring, pride, ambition, immoderate desires, obstinacy in opinion, presumption, love of novelties, etc. There is an universality of spirit in a wise man, whereby he takes a view, and enters into the consideration of the whole universe; like Socrates, who contained in his affection all humane kind, he walketh through all, as if they were near unto him; he seethe like the Sun, with an equal and settled regard, as from an high watchtower, all the changes and interchangeable courses of things.— Which is a livery of the Divinity, and a high privilege of a wise man, who is the image of God upon earth. Magna & generosa res animus humanus, nullos sibi poni nisi communes, & cum Deo terminos patitur. The most beautiful and greatest spirits, are the more universal, as the more base and blunt are the more particular.— Every man calleth that barbarous, that agreeth not with his palate and custom; and it seemeth that we have no other touch of truth and reason, than the example and the Idea of the opinions and customs of that place or Country where we live. These kind of people judge of nothing, neither can they, they are slaves to that they hold, a strong prevention and anticipation of opinions doth wholly possess them, etc. Thus Charron of Wisdom, 2 book Chap. 2. which he speaks of in general as a disposition to wisdom, but who knows but he might intent it in the nature of the woman of Tekoa's parable, as an advantage to divine truth; however, I bring it not as an authority, but as reason.  
Furthermore, are there not several statures in Christ, reas. 29 and that in knowledge as well as in other graces; as there are several kinds of metals in the earth, some more precious and better concocted then other; and doth not one star differ from another star in glory? Even so do men, and so will they, (do we what we can,) in the accurateness of their knowledge, and in the clearness of their apprehensions. Some can only see a rule of Discipline in the Scripture confusedly and indistinctly; like the purblind man, that saw men like trees walking: (and in truth 'tis most proper for them to cry for a toleration, and he had a hard heart that would deny it them) Others see more clearly the perfect draught, and all the lineaments thereof, not through the excelling of their own wit, but the teaching of Christ's Spirit, yet not assuming to themselves a greater measure of it then the other, who perhaps in other things may see more than they by the same Spirit, 1 Cor. 12.8. etc.  
Lastly, I shall conclude the positive part of this Discourse, with opening (in some measure) the design of Christ, in establishing no other, more specious, better satisfying order and means, for the propagation of the truth, and in excluding force and power and authority humane, from ministering in his kingdom in this particular, leaving this and all that hath been said, to spiritual men to judge, who can compare spiritual things with spiritual.  
It is in this matter as 'tis in the Government of particular Churches, the adversary carries it the same way, and turns upon the same common hinge of humane reason, and must be answered the same way in both. They diffide the sufficiency of a particular Church to manage its own affairs, and why? because they have so few Officers, and in some Churches perhaps but one, and he none of the greatest Scholars, and the Brethren a company of illiterate men, & a good mess of government these are like to make. This error proceeds now, from not considering, where the strength & sufficiency of this poor flock doth lie, which is, not in themselves, were they as eloquent as Apollo, as logical as Paul, but in Christ their head, who is by his special promise present with them, Mat. 18. Where two or three are gathered together in his Name. The Lord is in the midst of her, therefore she cannot be moved, Psal. 46. And the government is upon his shoulder. Now hence (I say) is the mistake, through not considering, that the Government of the Church by Officers, is but minisieriall, and that they are guided and acted by Christ, and he puts wisdom into their hearts, and right words into their mouths; as once he fitted Bezaleel and Aholiab for the work of the Tabernacle. The same doth Christ now; for he is ascended upon high, that he might fill all things, and he doth fill carefully all his own Institutions with force and efficacy; and they do not wisely that judge of them according to their appearance, for so, they are the most contemptible unlikely things in the world, but could you see the virtue and power that Christ conveys secretly under them, you would fall down before them. So I say now in this matter of suppressing errors, (as before qualified) which we say, must be only by the Ministry of the Spirit, by the Word of God, which in the hand of the Spirit is quick and powerful, by brotherly admonitions and earnest exhortations, and holding forth the contrary light, doctrinally and practically, etc. Now alas, say our carnal hearts, what are these like to do? 'Tis true; look upon them in the outward appearance only, and they promise little, but men do not consider, that these are but the veil and covering of that arm and power which must do the deed. For God himself is Judge, Psal. 50.6. Christ Jesus is the Prince of light and truth, the decider of Controversies, Dictator to his Church, and in the observation of Gospel Rules, he discovers himself unto his people, and by and through his people to those that err. The Oracle in the Temple spoke not, 'twas but a form or image, but God spoke in the Oracle. The Scriptures themselves are but a sealed Book, except Christ by his Spirit speak in them, and by them, to our understandings and hearts. What matter is it what the form be, if God fill it? What of strength or force doth the sleeve or covering contribute to the arm? There is no means of any efficacy without Christ, and the smallest means is of absolute sufficiency through Christ; and what means should be blest by him but his own means? We forget that Christ will have his Church in all their ordinances, affairs, and administrations, to show forth his death; that all things and persons in the Church must bear a suitableness and correspondency to Christ crucified, the head of the Church. It is spoken particularly of that one Ordinance, and chief one the Lords Supper, that 'tis to show forth the Lords death; 'tis true of all Ordinances; Christ will have his people in the carriage and managing of all his and their affairs, perform his funeral rites, and obsequies, and hold forth an Emblem of his death to the world; and therefore 'tis said, The waters of Shiloah, that is, the Ordinances of the Church, run softly, Isa. 8.6. a pace for a funeral, and they are not clothed in the light and gaudy colours of this world's excellency and glory, but in the most possible simplicity and lowliness; And I Brethren, came not (says Paul, who could have afforded it as soon as any man) with excellency of speech, or of wisdom, etc. For I, determined not to know any thing among you, save Jesus Christ, and him crucified, 1 Cor. 2. Mark here the ground and root of the whole matter, (I mean of the simplicity of Christ's ways and Ordinances,) 'tis Christ crucified. Christ's death is thus avenged upon the glory of the world, whilst the power and greatness of this world is reprobated and rejected from the most noble uses and honourable services, namely, from ministering in his kingdom: Go, says Christ to man's wisdom and humane Eloquence, I will have none of thee in preaching my Gospel; and return into the scabbard, says he to the Magistrates sword, I will have none of thee to cut the way for my truth, through woods, and rocks, and mountains, through stony hearts and implicated reasonings. Not by might, nor by power, but by my Spirit, saith the Lord. Thus Christ reprobates parts and learning, and the most specious and likely means, (shall he be crucified, and shall these be in their flower & blossom?) and he brings down the mighty things of the world, by the 
* Here may be pertinently & commodiosly inserted a story out of Ruffinus, of a Philosopher that evaded all the learned Arguments of the Divines, and was converted by a plain illiterate man; which I shall do in his own words. Cum pro studio Religiosi Imperatoris, ex omniterra sacer dotes Dei coissent, opinion commoti, Philosophi quoq● & Dialectici valde nobiles & opinatissimi convenerunt. In quibus quidam insignis in arte Dialecticâ per dies singuloe, confl●ctatus summi certaminis cum Episcopis nostris, viris adaeque in Dialectica, non improbabilitèr eruditis, moucbat, & ficbat ingens specbaculum convenientibus ad audiendum doctis & literatis viris. Nectamen ullo genere Philosophus concludi à quoquam poterat aut conftring. Tanta etenim dicendiarte, objectis quaestionibus occurrebat, ut ubi maximè putaretur astrictus velut anguis lubricus labcretur. Sed ut oftenderet Deus, quod non in sermone regnum Dei sed in virtute consistit, quidam ex confessoribus, simplicissimae naturae vir & nihil aliud sciens nisi Jesum Christum, & hunc crucifixum, inter caeteros auditores Episcopos adorat, quiciam vidisset Philosophum insultantem nostris & callidâ se disputationis arte jactantem, poscit ab omnibus locum, velle se paucis cum Philosopho ser mocmari. Tum verò nostri qui simplicitatem viri, & imperitiam de sermone duntax at nossent, pavere, & velut pudorem quendam pati, ne fortè apud callidos homines risu● officeretur sancti simplicitas. Perstitit tamen senior, & hinc movet sermonis exordium. In nomine, inquit, Jesus Christi Philosophe aud●quae vera sunt; Deus unus est qui ficit Coelum & terram, quique homini quem de terrae lime formaverat, spir it 'em dedit: universa quae videntur, & quae non videntur, virtute verbi sui creavit, & spiritus sui sanctificatione firmavit. Hoc Verbum ae Sapientia quem nos Filium dicimus, humanos miscratus errores, ex virg●●e nascicur, & per possionem mortis, à perpetua nos morte liberavit, ac resurrectione sua aeternam nobis contul●● v●●am: quem & expectamus Jud cem omnium quae gerimus esse venturum. Credis hoc na esse Philosophe? At ille velut si nunquam ullum sermonem contradicends didecisset, itaobstuposactus utrtute dictorum, mutus adomn●a hoc solum potu●t respondere, it a sibi videri, nec aliud verum esse quam quod dixerat. Tumsenior, si haec (inquit) ita essecred●s, surge & sequere me ad Deminicum, & hujus fide signaculum suscipe. Et Philosophus cenversus ad discrpulos suos, vel ad eos qui audiendi grat●● convener●n●: Andite (inquit) o Eruditi viri: Donec verbis mecum gest a res est, verba verbis opposui, & quae dicebantur dicendiarte subverti. ubi vero pro verbis virtus processit ex are di●entes, non potuerunt resistere verbavirtuti, nec komo adver sari potuit Deo. Et ideo si quis vestrum potuit in his quae dicta sunt sentire quae sensi credat Christo, & sequatur hunc senem, in qyo locutus est Deus. It a Philosophus Christianus effectus tandem se gratulatus est victum. Kuffi. l. 3. c. 3. And there is this good note adjected in the Margin; Ubi sunt nunc qui sophisticis argutus opus esse putant ad convincendos Philosophos?  weak; and things that are, by things that are not, that no flesh may glory in his presence, but he that glorieth, let him glory in the Lord, that neither our faith, nor the Ordinances success, should stand in the wisdom of men, nor in the likeliness of the means, approving themselves so to man's understanding, but in the power of God. These and such like are the Reasons rendered in the first and second Chapters of the first Epistle to the Corinth's; and these are enough (I conceive) to satisfy a moderate understanding. For my own part, I must profess it is the Clue of thread that carries me through this Labyrinth, 'tis the Pole star, by which I steer my judgement, and by which my doubts are resolved satisfactorily. I see reason enough for that slender and abject provision, which Christ hath made (in the world's account) for the propulsing of errors, and for that mean form and guise, wherein all Christ's Ordinances appear unto us, when I look upon the death of Christ, or upon Christ crucified.    

SECT. II.  

CHAP. VII. Illustrating the Argument, with Examples and Testimonies out of divine and humane Writ.  
HAving stated the Question, both on the positive and negative part of the Magistrates duty, and proved it with Reasons; I proceed further to confirm and illustrate this Argument with Examples and Testimonies. Beginning with the old Testament, and therein with Instances of Heathen Kings, (whose Religion, and the Jews were diametrally opposite) whereby it may seem this to have been a principle in Nature,) that yet upon grounds of ingenuous reason, as well as policy, (though we deny not a providence in it) not only permitted the public exercise of a contrary Religion, (which is more than we plead for) but also gave fair quarter to the Church, and all liberty, yea authority and accommodations for their religious engagements; yea, endowed them and their worship with great privileges, immunities, and advantages; than which Instances, nothing could possibly be alleged by us, more pregnant, pressing, provoking, upbraiding, constraining, to those, between whom and us there is the same Religion, truth, and worship substantially, though some lighter circumstantial differences.  
These are especially Cyrus, Darius, and Artaxerxes; I might add to them Ahasuerus, who though a stranger to the Church, 
Ahasuerus.  and to the true God, yet not only protected the Church, destined to destruction for their Religion sake; but gave them a free avengement of themselves, of his own profitable subjects their enemies, Esth. 9 to the slaying of seventy six thousand men. And the book of Daniel is not without some passages, which might be referred hither, and good use made of them; as namely, 
Nabuchadnezzar.  Nebuchadnezars exalting men of a Religion contrary to the Babylonians, in the Provinces, and making all the great Affairs of the Provinces to run through their hands, Dan. 2.48, 49. And a second time if not to a further degree of honour, Dan. 3.30. And these things done by Politic Princes, that wanted not serious regards to their own safety, stability, floutishing; and were Conquerors over these captives, (whose terror could not make these Princes afraid, as Elibu speaks, Job 33.7.) nor had they any politic engagements to their Religion, further than the satisfaction of these their Subjects in this particular, and their more willing subjection, and the union and peace of their kingdoms thereby; and they went on in their own Heathenism themselves, though they indulged thus to the Church.  
But I shall content myself to set before you those three before mentioned, 
Cyrus.  beginning with Cyrus, whose Story, so far as concerns our purpose, you shall find, Ezra 1. to this effect; That he made a Proclamation throughout all his Kingdom, and put it in Writing, wherein be gave free liberly to all the people of the Jews his Captives, to go up to Jerusalem, and build the house of God there. And whosoever remaineth (he adds) in any place, where he sojourneth, let the men of his place help him with silver and with gold, and with goods, and with beasts, besides the free will-offering for the house of God, which is in Jerusalem. Moreover, he made restitution of all the vessels of the Temple, plundered by his predecessor Nabuchadnezzar.  
One would have thought a Proclamation of liberty, & no more, had been enough, and doubtless that alone would have been most thankfully accepted by the godly Jews, and they would have acknowledged that this Prince had indulged a great and special fayour to them; but these further acts of grace might well make them say; as, Psal. 126. When the Lord turned again our captivity, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing. Nay the Heathen could not choose but say, The Lord hath done great things for them: and truly say they, The Lord ●●th done great things for ●s, whereof we are glad. And who could blame them for being glad?  
But I look it should be objected; object. That Cyrus did not this of himself, but was extraurdinarily stirred up hereunto by God, (his own words importing so much) and that he was acted in this thing above the consideration of all politic reasons, and the regard of his own Religion: Therefore what Cyrus did upon such an extraordinary motion, cannot be reasonably expected from Princes now, that are not so stirred up and acted extraordinarily by the divine hand, but they must be faithful to their Principles received, and Religion established, and must indulge no other liberties or favours, then may consist therewith in a rational and prudential way.  
I answer. Cyrus was stirred up by God; 
Answ.  but first God would not stir him up to an unlawful or an uncomely thing, if that act of him being of one Religion himself to accommodate another had been such, God was not so put to it, he had other means to have brought this to pass, then by the sin of any man, especially then by becoming a tempter thereto himself. Let not any man say when he is tempted, that he is tempted of God, for God cannot be tempted, neither tempteth he any man: therefore if this was a temptation, 'twas not of God, if it was of God, 'twas no temptation.  
2. Gyrus was stirred up, but 'twas not by a Prophet that we read of, nor by a vision, nor any extraordinary way. The Holy Ghost tells us he was stirred up, but perhaps none of his Court, nor his Princes could tell he was stirred up by the Lord, nor he himself, the Lord might carry this force so secretly under rational and prudent considerations: And no question he did, and shown Cyrus' reason for what he put him upon. And do you think there were not politic Objections made against this act of Cyrus, by his Statesinen and Counsellors (as there were to Artaxerxes, with whom they prevailed for the suspending of the work that the Jews had begun,) and was it likely Cyrus answered all these Objections to his careful Counsellors, with the mere instigation he had to it without reason?  
3. We need not fear to affirm, that Cyrus had reason for what he did, and did move upon reason in this act, (though reason alone would not have done it with him, there was the special blessing of God upon that reason, and his effectual instigation of Cyrus' heart, making it facile and yielding unto that reason) and we may assign the reason partly what it was, at least probably: 'tis couched in the act, which was an act of Justice as well as of grace: For these poor Jews had in Cyrus his predecessors time, been wrongfully carried away captive from their own land, and the worship of God, and detained ever since in a strange land, and disabled to set it up again of themselves, and therefore Cyrus might well through the workings of a natural conscience, hold himself bound to restore both persons and utensils, and to supply what ever inability or insufficiency that accrued to them through their captivity: and no doubt also but this Principle, which it seems by the stories in the Bible was a received one in those ancient times, did glow in Cyrus his heart, that every Nation would willingly walk in the Name of their God; even as himself would; and it seemed to him hard measure to restrain them, and therefore though as a Heathen, and so one that had chosen and pitched his Religion already, he had no obligation to any other Religion but his own, yet out of a principle of common justice, to do as he would be done by, he might hold himself bound to do what he did.  
But it may be further objected, object. that Cyrus was in a false way himself, and all that he did in this way of dispensation, he did it for the truth, and if he had done more, and left his own way, and joined with the Jews, it had been but his duty.  
I answer, answ. and grant, he did no more than was his duty, but yet by the Principles of some men in our days, he did over-doc his duty, nay he did contrary to his duty; if the duty of every Magistrate be, to be so zealous of his own conscience and way, as to tolerate no other; as they affirm.  
But it will be said further, object. that Cyrus was convinced of the God of Israel to be the true God.  
Grant that, answ. yet what was that to the instituted worship of the God of Israel? was he convinced of that too? Why did he not then go up himself with them to Jerusalem? No, but Cyrus was a Heathen in worship still: Or, Why might not Cyrus have said, I know and acknowledge the true God as well as you, and do worship him, therefore you shall worship him after the same manner as I do? No, but he leaves them to their consciences; else, if he had tied them to his heathenish rites in worshipping the true God, they had been but sorry gainers by his conversion. Lastly, Cyrus was convinced that the God whom Israel served was the true God; and is that thought by you as a sufficient reason for all the favour he indulged them? Why then I appeal to you, whether you have not the same & much more reason to indulge as large privileges to your differing Brethren, of whom you never had such a sinful scruple, (I in charity think) whether they worshipped the true God.  
Therefore to conclude this Instance; It seemed reasonable to Cyrus to do what he did in way of favour to the Jews, though he himself was of different principles from them in worship. For God scarce acts his own people to any thing without reason, (much less against reason) how much less other men, who are not prepared with such a principle of resignation, and submission of will and reason, and all to him, as his own are or aught to be?  
The next Instance is of Darius, 
Darius.  who (upon the occasion of the Jews adventuring upon the work again, after the proscription of Artaxerxes, and a long cessation thereof, Chap. 4.) is consulted with by Letters from Tatnai, and Shetherboznai, Governors on the other side the River, what to do, whether to suffer them, or to hinder them; and you have Darius his answer, Chap. 6. which is to this purpose; That as upon search, he found a decree of Cyrus, authorising them to build; so he charges Tatnai the Governor, etc. Shetherboznai, and their companions, to be far from hindering them, but to let the work of this house alone, and let the Governor and Elders of the Jews build it, in its own place: Mark, how all is left to their consciences: Yea moreover besides the former indulgence and dispensation of Cyrus, he decrees that of the King's goods, even of the tribute beyond the River, forthwith expenses should be ministered to them, (that they be not so much as hindered or retarded) yea and sacrifices day by day.  
Observe here, 'tis not permitted, but commanded, not to be considered, but forthwith executed and obeyed by the King's Officers, not to be lent, but to be given, not to be rai●ed of the people by tax, but to be taken out of the King's revenue. O unparallell Darius! against many a Christian Prince and Magistrate shall he rise up in judgement, that snib and keep down their own freeborn subjects, in the exercise of the same Religion that themselves profess, for differing in a Circumstance comparatively. Well, the depth of Darius' policy is this? that they may offer sacrifice, and pray for the life of the King and of his children. Darius' thought it but reasonable, that if they did accommodate him and his children in their prayers, he should accommodate them in offering sacrifice. Beneficium postulat Officium, and Officiwn relates to Beneficium. Do ye expect our prayers, and will not let us offer sacrifice? How can we sing the Lords song in a strange land? How can we pray for you, but as we are bound to pray for enemies, that God would turn their hearts, and break the rod of their oppression? But shall not our hearts indeed be lifted up in the day of your showing kindness and speaking friendly to us, to pray for you? We promise not that we will do it. Or do you think we cannot pray, or that our prayers are nothing worth, will not stead you at all? or do you not need our prayers? We go on. This Decree he ratifies (doth not only recommend an Order for their accommodation) but under the pain of a most exemplary death, to him that should disobey this Word, even the Timber should be pulled down from his house, to make a Gibbet to hang him on, and his house to be made a Dunghill, Ezr. 6.11. Concluding with a general curse, pronounced upon all that should put to their hand to alter or destroy that house, ver. 12. be they Kings or people.  
Will you see now O Magistrates, what you are to do, and where to use your sword and authority, even against those that hinder the building of the house, that will not suffer the poor Saints that are instructed, to build the house according to the pattern, that they have taken out of the Word, but work them disturbance and persecution. Such you ought to punish; why? not because they are of a differing mind and way from us, no more than you ought to punish us for being of a differing mind and way from them, but if they hinder us in this work of building the house of God, which they know not but we are stirred up of God unto (we say we are) and directed by him therein, (we trust we are and shall be.) Therefore let them take heed in the fear of God what they do against us: and think not you may alter the house, no more than destroy it, or that you may hinder us any more than we may hinder you.  
The third and last Instance, 
Artaxerxes.  is of Artaxerxes (not that Artaxerxes by whom the building was proscribed, but another after him) who sends Ezra with a large Commission and authority to Jerusalem, to this effect, Ezra 7.11. To take with him the residue of the people, Priests and Levites, that would freely go, (he thought it not reasonable to force them to go, though they were of the Church by birth and Nation.) Observe that by the way [all that are minded of their own free will to go up, ver. 13.] and to carry with him the free will offering of the King and his Counsellors, in gold and silver, and all the silver and gold he could find in the Province of Babylon, with the free will offering of the Priests and people, to furnish himself for sacrifice, and to do with the overplus what seemed good unto him; He had also vessels given him for the service of the house, and a liberty to take out of the King's Treasure-house, whatsoever more was needful, (and charges his Treasurer's accordingly to furnish him) if it were to an hundred ●●dents of silver, etc. And whatsoever is commanded (says he) by the God of Heaven, let it be diligently done. I beseech you, what were Artaxerxes his engagements to God and his worship, who was a stranger thereto, that he should be more bound to take care of his house, and that every command of God concerning it and his worship there, should be diligently observed; then Christian Magistrates and people are now adays? Observe how punctual his natural conscience tells him the servants of God must be; and what provision he makes that they might be punctual; and will you now on the contrary, blame, fine, imprison them, for observing punctually what their confciences say is commanded by the God of Heaven? Furthermore, he exempts all the Ministers of the House of God from all Taxes, and authorises Ezra to place and displace Magistrates, for the advantage of the true Religion, which he commends to him to promote and spread, as far as ever he can, ratifying this Commission under the pain of heavy punishment, to all that should oppose, according to the degree and quality of their opposition:  
But Cyrus did this slavishly; for he adds, object. Why should there be wrath against the Realm of the King and his sons?  
Cyrus did this for fear of wrath, what then will not you do it at all? Nay do it for conscience sake, and not for wrath only; as the Apostle says in another case, or God is able to bring you under the sense and fear of wrath as well as Artaxerxes. Did God subject him to this fear (who was a Heathen, and was therefore more remote from such a duty) for not furthering, and will he not judge Christians and Christian Magistrates (as they will be acknowledged) for hindering the work of his house? Nay, if they do not further and encourage all they can, that all things may be done accurately and precisely, that the God of Heaven hath commanded, leaving it to spiritual men to judge, who alone are able.  
Christ Jesus is the Prince of Peace; where he is kept out, there's trouble, and wrath. Therefore imitate at least, and go ●● fare as these Heathens herein; so shall we pray for the King and his sons, for our Rulers and Governors, under whom we live peaceable lives, in all godliness and honesty: and shall bless God, as Ezra doth, Chap. 7.27. Who hath put such a thing into our Governors' hearts, as to beautify the House of God, which is at Jerusalem.  
There is much the truly conscientious expect from our Governors, in the name of the Lord, after the precedent of these Kings; Not a toleration only, but an accommodation, encouragement, and sufficient Protection from all molestation and damage. The Lord enlarge your hearts in proportion to this great duty and opportunity.   

CHAP. VIII. Containing Examples out of the New Testament.  
WE come to the times of the New Testament, 
Sub Principib. Maccabaeis & corum successoribus diversae Judaeorum sectae, Pharisae, Sadducaei, Essaei, & sim●les liberè viguerunt & satis amicè inter se vixerunt. Alst. de Eccl. l. 4. c. 14.  beginning from our Lord and Saviour Jesus Christ, when there were I know not how many sects, Cassideans, Pharisees, Sadduces, Essenes', Gaulonites and Herodians: These all differing from one another, as materially as Christians do now adays. Some holding no resurrection, no Angels, or Spirits; others, holding all these, etc. yet they lived by one another; yea, and our Saviour Christ, who lived among them three and thirty years, and upwards, whereof three years and more he spent in the Ministry, never (that we read of) stirred up the Magistrate to reduce them to an unity, never instigates those that were in the right, or nearest the truth, to prosecute the other: Our Saviour did neither fear them, nor spare them, but among all his woes that he pronounces, there's none against Magistrates for not forcing.  
Further, 
Joh. Baptist.  John's Disciples were in a great error, had an envious eye upon Christ, and would have had their Master to have been the Messiah. What doth John do to convince them, and to right our Saviour? Doth he cudgel them into the true faith, or sway their assent by his place and authority? No: but he 
* Joh. 7.19.  sends them to Jesus, to be convinced by his word and works; and observable is our Saviour's carriage: When these Messengers came to him, and made their errand known, he doth not require (as at other times) their Faith to bear upon his naked testimony of himself, but he demonstrates what he was, both by effectual words and works, and so is made manifest in their consciences, as the Apostle says elsewhere of himself.  
Here was toleration, and giving time in Fundamentals, how much more may there, aught there to be the like in more circumstantial differences?  
And our Saviour foretells that there should arise false Christ's, and false Prophets, that should work signs, and counterfeit the true Ministry, and deceive many. But what word ever dropped from Christ's mouth, of violence to be used against them, as to drag them before the Magistrate, or the like? No, but he bids us beware of them, and tells us, By their fruits we shall know them, Mat. 7.16. And so again, ver. 20. By their fruits ye shall know them. It was our Saviour's pleasure, that there should be a Christ and a Christ, Prophets and false Prophets, Apostles and false Apostles in the world; and that the one should be distinguished from the other, not by any brands or eare-markes, but by their fruits, and that the one should at length be overcome and extinguished by the other, not by might, nor by power, but by the Spirit. Even Michael contending with the Devil, brings no railing accusation, but the Lord rebuke thee.  
And so what differences were there after our Saviour's departure, in the Apostles days, about observing days, eating meat sacrificed to Idols, Circumcision, covering the head or face in worship, and the like; some of which were Church-differences; and how doth the Apostle endeavour to compose them, but by argument and reason, by reproving, exhorting, convincing? and where he meets with contentious spirits, what says he? We have no such custom, nor any of the Churches of God. Others were differences that diffused themselves further, then in one particular Church, taking unstable minds up and down (perhaps) every where; as the opposition of the Law to the Gospel and Circumcision, etc. Now how did the Apostles behave themselves here, who were armed and instructed with a greater power and authority for the vindicating of the truth, then ever any since, either Civil or Ecclesiastical persons; and when occasion was, shown it, striking Ananias and Saphira dead in the place, for lying in the face of the Holy Ghost, and their own consciences? I say, 
Paul in sundry cases.  how did these men behave themselves? Why, Paul is very hot (as one could wish) in his Epistle to the Galatians, he works his head, and writes, and chides, and insinuates, and exhorts, and denounces; If an Angel from Heaven, etc. He was as warm as the Apostles were, when they called for fire from Heaven; as warm as any are now in the case of Church-government; but his zeal expresses itself the right way. Indeed, he hath one smart passage, I would they were even cut off that trouble you, but he calls not upon man to cut them off. Again, Paul knew in what cause he said it, not in a doubtful cause, wherein he might have been wrong, and they right, but he speaks this in a full assurance and demonstration of the truth by the Spirit; and 'tis but a committing the judgement to God. In other Epistles we find errors and heresies lay in Paul's way, and in the way of the truth: and thereupon he calls upon the Ministers to quit themselves, and shows how they had need to be furnished and accomplished, that they may exhort and convince gainsayers; and they must do it with patience and meekness, 2 Tim. 2.25. Some indeed must be rebuked sharply, that they may be sound in the faith. But here's no calling to, nor authorising any to exercise any forcible coaction.  
And (yet not to have done with Paul) who had spirit enough for the truth, yet where he might, how did he become all things to all men? to the Jews he was as a Jew, etc. Not by an unworthy dissimulation, putting on any form, to the humours of the present company, but by a friendly accord, and walking with them, notwithstanding those differences; that his presence was no more dreadful, nor his company any more unpleasant to them, then if he were one of their own, a Jew, or of the Circumcision. And herein the Apostle held forth an eminent practice of his own Rule, 1 Cor. 13. who after he had arbitrated in many Controversies, in the foregoing part of the Epistle, and laboured to compound their differences, and to bring them to an uniformity in the right order, (which if it may be had, I grant is not indifferently ) yet (says he) show I unto you a more excellent way: and that is the way of charity and love, as it follows: which is better than to have a man's mind polished with the purest notions and liveliest apprehensions. It's better for Christians to be able to exercise abundance of love in differences, then to jump all just in a judgement. For Music is not made with one string, nor with many strings set to the same note, but of various notes and strings, rightly set and subdued to a harmony, is the sweetest music, and of differing Instruments. Indeed, if they be not so set and subdued, the variety makes but a most unpleasant crashing confusion: so it is in this case of different judgements, with or without love. As order is said to be the form of the universe, so love may be said to be the form of the Church, which makes us all one, and useful to one another in what we have, pitying and pardoning one another in what we have not.  
Lastly, Paul foresaw that as there were great, so there would be greater errors, Acts 20.29. For I know this (says he) that after my departure, shall grievous wolves enter in, etc. Also of your own selves shall men arise, speaking perverse things, drawing Disciples after them. But what course doth Paul advise them to? but bids them therefore watch, and remember how by the space of three years, he had warned everyone of them night and day with tears, ver. 31. Yet are we to have (after Paul's example) a serious zeal against pernicious doctrines, and the obstinate disseminators of them.   

CHAP. IX. Of Examples and Testimonies recorded and commended to us by humane Writings.  
SHall we fall down from these times (the sacred Stories going no further) to the succeeding times continued by other Histories, Eusebius, Theodoret, and others, out of whom (and especially out of an unparallelled golden Manuscript I have seen, which I wholly leave to tell his own Tale) many Instances, very pregnant and commendable, might be produced, principally in the times of Constantine, and his sons, and both the Theodosius●es, and some other Emperors, who tolerated divers ways, and preserved the peace between the several professors of them; but that it would increase the bulk of this Argument, far beyond what was intended, therefore I shall content myself with one only, that indeed an eminent one.  
And before I bring forth that, I must vindicate the truth from needing that one, or any humane testimonies; and though it be lawful to bring them, yet I would not be brought under the power of such an obligation. But they may stand us in good stead, thus far, to induce an ear that is inclined to Antiquity and Authority. And what we see of this kind in dark times, in men void of Religion, and sufficiently zealous of their own superstition, is like to be consonant to reason, and the principles of natural light; and so this Instance or Instances will have much authority with them, and a virtue not only illustrative, but argumentative. The Instance is this;  
Many complaints were brought by them of Asia, 
Marcus Aurelius Antonius. Euseb. Eccl. Hist.  the Elders and Judges thereof, to the Emperor Marcus Aurelius Antonius, (as to his Father before him) upon occasion of an Earthquake which did them great damage,) against the Christians, who by reason of their different Religion were their envy, & a great eyesore to them, charging these Christians to be the cause of that Earthquake, (as was their manner upon every misfortune that befell them, and to cry out against them, Ad Leones) even as now all the faction and tumult is laid upon tender Consciences; to whom the Emperor answers thus,— De motibus autem terrae, etc. Comperi quod in hujuscemodi rebus, ad illorum invidiam, communes casus transfertis, etc.— Super quibus plurimis ex Provinciis Judices etiam venerabili Patri nostro scripserunt. Quibus rescriptum est ab eo, ut nihil omnino molestiae, hujuscemodi hominibus generarent, nisi fortè arguerentur, aliquid adversum Romani Regni statum moliri. Sed & mihi ipsi, de his quam plurimi retulerunt, quibus ego paternam secutus sententiam, pari moderatione rescripsi. Quod si quis persistit hujuscemodi hominibus absque ullo crimine movere negotia, ille quidem qui delatus pro hoc nomine fuerit, absolvatur, etiamsi probetur id esse quod ei objicitur, Christianus; is autem qui crimen obtendit, reus poenae ipsius quam objecit, existat. The sum of it in English is this; That as for the Earthquake, he hath found by experience, that they do put common accidents upon their (i. the Christians) account out of envy, and commands them as his Father had done before, not to work these men any trouble, except they should be found to attempt any thing against the Roman Empire. If any did causelessly molest them, the Christian should go free, and his accuser should suffer the punishment he would bring upon him. Here's now a Heathen, not only tolerating a contrary Religion to his own (for he remained a very Heathen still, as the first passage of his Epistle shows; Ego quidem non ambigo Diis ipsis cu●ae esse ne quis noxius lateat; Multo enim magis illis convenit punire eos qui ipsis immo●are nolunt, quam vobis) but countenancing and pleading for it, not only not impeaching it of faction, but implicitly clearing of it, not only providing for their escape of unjust punishment, but making an Ordinance to do them justice upon their causeless accusers. How shall this Emperor rise up in judgement at the last day, against many in these days?  
How many of the Ancients have fathered this opinion of mine, 
Austin how he came to be against us.  I take not upon me to tell. But Austin once for us, afterwards gotten from us, by what means, I shall give you account out of Peter Martyr: Atque haec ratio fuit cur Augustinus cum anteà judicasset, non oportere Magistratum anim ●dvertere in Haereticos, posteà mutavit sententiam: Alii enim Episcopi proferebant multas Ecclesias, quae met● Imperatorum & Legum, à Donatistarum factione descivissent, & jam assuetudine cognovissent Catholicam veritatem, ut nullo pacto vellent ab eâ discedere; The Bishops of several places told him what great success the Emperor's force had to reclaim men from Donatism. But success alone is not a rule for wise men to go by, in as much as Solomon says; That there be just men (and so just ways) to whom it happeneth according to the work of the wicked, and there be wicked men, (and so wicked ways) unto whom it happeneth according to the work of the righteous.  
Zanchy puts the Crisis of the utmost extent of the Magistrates authority, not upon all evil manners, domestical or public, 
Zanchy.  except they disturb the public peace, or hinder the public good; though yet they may fall under the Church's Cognizance, yea correction. His words are these; There are many wickednesses, against which the Magistrate truly Christian, doth not use to proceed, neither is bound by his laws; is also many evil manners, both domestical and public, which do not disturb the public peace, on the public good: But the Church ought not to bear these, but to correct them according to Christ's institution. Now than if by Zanchies rule, disturbing the public peace and good, is that which brings in the Magistrate, and gives him Cognizance of misdemeanours and wickednesses, then by his judgement, errors in faith, or practise of Religion, are not within the Magistrate's Cognizance, except they be such in their nature or managing, as disturb the public peace. Which is all that we ask.  
And how far the spirits of many now are from the moderation of later Authors and Writers, 
Alsted.  I might show. Alsted delivers his position thus upon the Question; De pace Religionis, (ut vocant) seu de libertate Religionis, sive de bono autonomie: An & quatenus concedi possit à pio Magistratu? Vbi licet nos concedamus unam duntax it Religionem, quam videlicet ipse Magistratus veram agnoscit ex verbo Dei, ab eodem Magistratu, pro virili conservandam esse, neminem tamen ad eandem externâ aliqua vi cogendum esse docemus: quin potius suam Conscientiis libertatem relinquendam: Et non nunquam etiam diversarum Religionum exercitium, si non publicum, saltem privatum, aut clandestinum ex singularibus causis permittendum esse statuimus. Atque hoc demum sensu pacem & concordiam externam seu politiam inter Orthodoxos & non orthodoxos, saepe etiam haereticos simul colendam, ab ipso pio Magistratu procurari, & p●sse & debere existimamus. I could not wish my judgement more happily expressed, nor words more accommodate to my sense, viz. That though the Magistrate be with might and main to defend but one Religion, even that which he judges to be the truth by the Word of God; yet none ought to be compelled to that by outward force, but every man's Conscience to be left at liberty, etc. (I shall not English it all;) and that a Civil external peace should be maintained by the godly Magistrate, even between Orthodox and Heterodox. And he gives three 
* 
Prima nititur generalibus illis scripturae dictis, quę justitiam & charitatem studiumque pacis & concordiae seriò nobis omnibus commendant: & ne quid alitèr adversus proximum statuamus, quàm qualitèr nobiscum agi vellemus disertè praecipiunt. Denique ut conscientiis suam libertatem concedamus & dissentientes in negotio Religionis amicè toleremus, omnino mandant, Mat. 5.7. Rom. 12.14. & alibi.  
Secunda petitur ab exemplis sapientium & piorum Principun, tum in veteri tum in N. Test. etc.  
Tertia ab ipsa naturali equitate itemque adjuncta utilitate, quàm etiam experientia quotidiana fere comprobat. Nam praeterquam quod aequissimum est, in causa Religionis ab omni vi & coactione externa abstinere, ipsis etiam rebus publicis ut ita fiat, omnino expedit, atque conducit; quip quae alioqui facillimè turbarentur, & intestinis bellis, ac mutuis lanienis tandem conciderent: prout hactenus in multis Europae provinciis, Gallia praesertim & B●●gio, accidisse novimus. Cum contrà in Germania, Helvetia, Polonia, & alibi locorum, in quibus Religionum liberta● hactenus indulta fuit, istis discordiis & lanienis, non fuerit locus. Ergo res ipsa perse licita, & bona est, etiamsi per accidens abusus aliquis accedere possit. Alst. de Eccl. lib. 4. c. 14.   Reasons for his judgement, which I shall transject into the Margin.  
And what Reformation this Kingdom had in the late days, it did consist in the incoaction or spontaneousness of it in the Parliament, 
Humsred. de verâ Relig. etc.  whatsoever it did in the people; as one reports of it; Name in senatu, ut fertur, patuit omnibus ad dicendum locus, nec ulli hominum generi potestas contradicendi, suamque fidem profitendi interclusa est; imò integrum fuit cuique liberis velitari ac pugnare sententiis, in quo summa elucet aequitas & moderatio Principum, qui allicere, ducere, persuadere; non cogere, trahere, jubere voluerunt; ut impudens mendacium sit, si quis jam dixerit, authoritatem vicisse, non vecitatem. Illud etiam constat, liberum fuisse adversariae parti in publica disputatione suas partes tueri, arbitris adhibitis incorruptioribus, sive voce sive calamo certare, sive opponere, sive respondere maluissent. Humfr. de vera Relig. conserv. p. 31, 32.  
I quote the words, because if they had never been realized, yet the Idea of such a carriage when men are seeking out the truth is lovely, as being very equal and rational.  
And if I were in David's case, 1 Sam. 21. without my sword and weapons, I might translate two or three pages out of Mr Edwards Antapology. I shall produce but a passage or two, p. 168. he hath these words; Now the remedies appointed for these (viz. Church-matters, & matters of Conscience, and the inward man) are spiritual and Ecclesiastical, namely, spiritual punishments. Christ saith, My kingdom is not of this world: and the Apostle, 2 Cor. 10.3, 4, 5. The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, by which the spirit, and the inward man, even every thought is subjected to the obedience of Christ. Spiritual remedies and means must be used in the kingdom of Christ, and by them Christ doth his work; and hence in Ecclesiastical Discipline, and those scandals in the Church, all the punishments in the body, and in the purse, which can be by the Magistrate, have no place, neither can such means which are of a different kind from the spiritual kingdom of Christ, produce those effects which belong to that heavenly kingdom. 'Tis out of the sphere of the activity of the Political Magistrate to subdue the inward man, or to inflict spiritual punishment upon the Conscience, etc. Thus Mr Edward's, and far more, which I must omit for brevity sake. Therefore I hope he will not think it meet to press the Magistrates power in the Presbyteries quarrel, relating to Church-matters, etc. which here he so expressly declines.  
To tell what Triglandius, and the Walacbrian and Leyden Professors say in this point, were to translate Volumes worthy of a distinct labour by itself. For these that are produced, I have not pulled them from the shocks of any Discourses of this Argument, already prepared and digested, which were a labour thankless and needless, but have gleaned and gathered these fragments here and there from places alien enough from this subject (at least designedly,) that there might be no loss.    

SECT. III.  

CHAP. X. Wherein Objections are answered.  
I Shall begin with the great and main Objection of all, object. 1 viz. the Example of the Kings of Juda, Asa, Jehosaphat, Hezekiah, Josiah, who reduced the people to the true worship, by compulsory means; For 'tis said of Asa's reformation, 2 Chron. 15.13. That they entered into a Covenant, to seek the Lord God of their Fathers; and that whosoever would not, should be put to death: And of Josiah, 2 Chron. 34.32. that renewing the Covenant first himself, he caused also all that were present in Jerusalem and Benjamin to stand to it. He [caused] them.  
To this I might give a manifold answer; answ. 1 as first I might wish you to look into the particulars of their Reformation, whereabout they exercised a compulsive power; and it will be found to be about main substantial fundamental things; not such as the present differences among Christians; so that the Argument comes not home to the Case and Question. There might be different opinions among the Reformists of Judah, notwithstanding that they did all seek the Lord God of their Fathers; and it might be indulged to them in those opinions, though they were compelled to this.  
Again, the compulsion they exercised in the matter of seeking the Lord God of their Fathers, was by express positive law, warranted, yea and instituted, Deut. 13.9. For 'twas no other than that law that this practise referred unto; which is the law provided against enticing to Idolatry; to which law they had given their formal and express consent, to the very letter of it; and received as a reward the land of Canaan; which also they enjoyed on that condition. Which law, if the equity of it hold still, (and it were not a temporary judicial law peculiar to that Nation that was Church and Nation interchangeably) yet will it not impeach or prejudice the liberty and forbearance here sued for; we plead not for manifest Idolatry, nor any such practice a● is against the light of Nature.  
But thirdly, Whatsoever they did rightly, (and what ever they might have done more, in this kind, perhaps,) yet cannot be drawn into precedent by us, and that because there is not par 
a Vid. Trigland. 1 De potestate Civili & Ecclesiasticâ. c. 12.  ratio. for it now. As I shall show in a fourfold difference of those times, and these.  
First, those were the times of the old Testament, these of the New, therefore 'tis not a sound way of arguing from them to us in every thing; If they were under Tutors and Governors, it doth not follow that we must be so, nay the Apostle says the contrary; if the Church in her nonage was used more like a servant than a son, must they therefore when they are grown up? How ever it was that their service was compulsorily required from them, we have a word that ours should be free, Psal. 110. Thy people shall be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntaria. The word comes from the same root that is used Exod. 25.2 & Chap. 35.5. Where caution is put in, that all their offerings to the rearing of the Tabernacle should be most free: and the thing springs from the same equity; and the example of Gospel-converts confirms it, Act. 2.41. yea, and the rule of such conversson, 2 Tim. 25, 26.  willing in the day of thy power, which day of Christ's power, is the times of the Gospel adaequately, though some more special time may (I deny not) be referred unto, and some more eminent accomplishment of this promise, by a subdivision of the times of the Gospel.  
Secondly, Their worship was carnal, bodily, outward, consisting much in the conformity of the outward man and practise to certain worldly Ordinances, Heb. 9 to the production and preservation of which the instanced means of the Magistrates compulsion might bear a great proportion of sufficiency and efficacy. But the worship of the New Testament is chief in the heart, and hidden man, in spirit and in truth, Joh. 4. Which is at the back of no humane force or power: therefore it is no good argument from that worship to this.  
Thirdly, The Kings of Judah (as it is generally received) had a peculiar Notion from Kings now; therefore 'tis no good argument from them to these; For they had not only a Civil notion, but an Ecclesiastical also, which ours have not; They were types of Christ the King of the Church, and did bear visibly and execute typically his Kingly office, (even as Priests and Prophets did his other two offices,) as is manifest by those glorious promises of dominion and stability, that are made to Christ in the persons of the Kings of Judah; and to bring home this exception, what is alleged to be done by them in the foregoing instances of compelling the people, was done by virtue of their Ecclesiastical Notion. But now the case is otherwise. Our Kings are only the Ministers of God in the world, (ruling indeed for the Church, not in the Church, and over it as then,) neither are they anointed in any such Notion as They were, that is, to execute the Kingly office of Christ in his Church.  
Fourthly, and lastly, The people of the Jews were interchangeably a Church & a Nation, (so that he who was head of the State, was so also of the Church in a typical way; as he that was a member of the Commonwealth, was by that a member of the Church, and vice versa) which no people ever since were, therefore the Argument will not hold from Israel to England, or any other Nation: and this compulsive power that was exercised by the Kings of Judah among them, did relate to this Notion. Now then to any other Nation, that neither is nor can be looked upon under such a Notion, such a discipline is not applicable: For a spiritual body as the Church, and a spiritual power or jurisdiction, (as if it be Christ's it is,) are relatives, and as posito relato ponitur & correlatum: so sublato uno relatorum tollitur & alterum. Now though I know a Nationall Church in one sense is the apple of some men's eye, (and Mr Prin of late hath endeavoured to make a lid for it with a numerous quotation out of the old and new Testament, Isa. 2.2. Mic. 4.7. etc. But those places do no more hold forth Nationall Conversions and Churches, than the 12. Joh. 47. & Eph. 1. Joh. 2.2. which speak of Christ's dying for the sins of the world, yea the whole world, do hold forth universal redemption.) Yet in this sense they will none of them hold it; That as in Israel, so in England, so in Scotland the Nation is holy, and all that are borne in it are of the Church ipso facto, or ipso natu; and if not so, then may not Christ's Kingly Sceptre, which relates only to his Church, be swayed over them all generally. Therefore Kings or Magistrates may not now as then compel men to Religion: But that which those Kings did in a typical way, Christ the King of his Church doth in a spiritual antitypical way of accomplishment; that is, as Jehosaphat the type distributed the knowledge and fear of the Lord by his Princes, (or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief ones.  chief Priests, for so the word may be rendered indifferently) with the assistance of Levites through his Dominions (which was Christ's dominion and the Church adaequately then;) so Christ Jesus the true King, it is his part, (and he did it when he ascended, giving gifts to men,) efficaciously to apply and bring home to his Church the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Priestly and Prophetical office; and so might their other acts be paralleled by the Antitype.  
Another Objection like unto the former, is Uniformity. 
Object. 2.  How shall there be uniformity, if there be this liberty?  
Unity there is and aught to be, 
Answ.  and uniformity also is to be endeavoured after, because the Apostle says, Whereto we have attained, let us walk by the same rule, Phil. 3.16. But this cannot be in all things attained, more than to think the same thing, to which yet we are also exhorted. There is one body, the Apostle says, 
Eph. 4.  and one spirit, even as we are called in one hope of our calling; One Lord, one Faith, one Baptism, one God, and Father of all, who is above all, and through all, and in us all. Here's unity over and over, but this doth not necessarily draw uniformity after it in all things. Nay the Apostle says the quite contrary. But to every one of us is given grace, according to the measure of the gift of Christ; Not to every one the same gift, nor the same measure. As not to every Officer, so not to every Church, nor to every Christian; much less to every man. The rule holds proportionably throughout, Eph. 4.4. And wherefore doth the Apostle so urge and insist upon unity, but partly, if not chief to salve up the want of uniformity? as ver. 3. doth show. For ver. 2. he exhorts them to the duty (contended for through this discourse,) of forbearing one another in love, (that is, in case of differences it must be supposed) not so much as to censure one another; (much less to prosecute one another) and as an Argument to this forbearance, he minds them of their unity, ver. 3. Now what need were there of pressing to unity where there is uniformity, (Saevis inter se convenit ursis,) where all are of a strain? What needs a bond of peace, where there are no cracks nor flaws of division? Neither were the preservation of peace upon such terms thankworthy among them. Again, to require uniformity in a compulsory way, is to bind heavier burdens on the Churches, than Christ hath laid upon them: Doth not the Apostle say mercifully, 
* Phil. 3.16.  Nevertheless (that is, notwithstanding all our particular & several apprehensions) whereunto we have attained, let us walk together by the same Rule, and if any man be otherwise minded, God shall reveal even this unto him. To violate unity in the zeal of uniformity, is a bargain as will never make us rich. 
* Rom. 14.15.  Wilt thou for meat, says the Apostle, destroy him for whom Christ died? Gold may be bought too dear, so may uniformity. And is it not as vain an expectation to have all men of one apprehension in all things, as to have all men of the same stature or complexion, or their faces to be all alike? Is it not the glory of heavenly mysteries, that as the Heavens for height, and the earth for depth, so they should be of an infinite inscrutability, and exercise the parts and acuteness of men in an endless variety? But lastly, Uniformity was the Bishop's Argument (and let it die with them) having in it more of name then of realty. As the Apostle says in the case of singing, be sure it be done with a graceful heart, Col. 3.16. Making melody in our spirits, else a graceful and melodious voice is a bauble, for God is a Spirit: So we may say in the matter in hand; There is indeed an outward uniformity, but this is nothing in comparison of the inward uniformity which consists in the having the same Christ in all our hearts, working the same works of mortification and vivification in us: and this is not called indeed by so slight a name as Uniformity; 'tis Unity as before: Without which, Uniformity is an abomination; but where unity is, uniformity may be, nay, must be dispensed withal, except it may be had upon easier termers than compulsion.  
And let me advise those that are thus bend for uniformity, and would purchase it at any rate, in Solomon's words; Be not righteous over much, neither make thyself over-wise, why shouldst thou destroy thyself? as by such burning and consuming zeal and solicitude, which will never see answerable fruit; for God hath said, there must be heresies, and there shall be so, & all this over-care will not add one cubit to the Church's stature: And it is against your own happiness to have a will thus engaged to impossibilities: You cannot possess yourselves in peace. God sings a requiom to himself in all these, for all things succeed according to his purpose, and when we have showed due care, and used all due means for preventing, for reclarming errors, we should be quiet too. For that which is crooked, can no man make strait, and that which is wanting, cannot be numbered. Take heed of an evil eye; 
* Pro. 28.22.  He that hasteth to be rich, says Solomon, hath an evil eye; So likewise hath he whose eye will be satisfied with nothing but uniformity; 'tis an eye that covets an unattaineable happiness, though I know not whether I may term it happiness, and whether it be not a greater happiness, that Saints differing in the judgement and practice of some things, can yet love one another, and keep the unity of the Spirit in the bond of peace notwithstanding. 
* Eccl. 2.24.  There is nothing better (as Solomon says in another case) then that a man eat and drink, and make his soul enjoy good in his labour; so say I, nothing better than to rejoice in that proportion and degree of truth and peace which God gives one to see: and know this, that as he says of prosperity and adversity, so the proportion holds of truths and errors: God hath set the one over against the other, to the intent that man should find nothing after him, (i) that we might resolve our full contentment and joyful rest into Jesus Christ alone.  
Further, that place is objected against the desired liberty, 
Object.  Tit. 1.11. For there are many unruly and vain talkers, especially they of the Circumcision, whose mouths must be stopped.  
But I am almost in an agony between compassion and indignation, 
Answ.  that godly men should make Scripture lackey so to their own conceits against the laws of all genuine interpretation. I am for stopping of months too. But there are more ways of stopping men's mouths then one; as if you stop not your eyes and ears I shall acquaint you. men's mouths may be stopped, not only by force, but with arguments. Rom. 3.19. That every mouth may be stopped, and all the world may become guilty before God. What stopping is that there? Do we not say, than a man's mouth is stopped when he hath nothing to say, when he is convinced or confounded with a power of reason brought against him? Look but a little higher than the text, and see whether this be not the stopping there meant; For from ver. 7. the Apostle is showing how a Bishop must be qualified, not only outwardly, ver. 7, 8. but inwardly, ver. 9 Holding fast the faithful Word, as he hath been taught, that he may be able by sound doctrine, both to exhort and convince the gainsayers. And it follows immediately, for there are many unruly, and vain talkers, and deceivers, etc. whose mouths must be stopped. Need I now show you, how their mouths must be stopped? Is it not plain, 'tis the Bishop's Office, not the Magistrates: Not Lord Bishops, but labouring Bishops; not by his fift, been by sound doctrine; not by conventing them before the Magistrate, but by convincing them in their consciences. Now dear Brethren, if any of you have oppressed this Scripture with the unmerciful load of a Magisteriall restraint of conscience bearing upon it, and if your mouths be now stopped, open them again, and free the truth that hath made you free.  
But how shall errors be restrained, 
Object.  if ye allow not Coercive power?  
To restrain errors is a good work, 
Answ.  but it must not be done by unrighteous means. If God's glory may abound through my lie, it doth not make it lawful for me to lie: But how shall errors be cut off? How? by the Word, which is the sword of the Spirit, and it is for want of faith applied to this means, that we see so little fruit of it; and it is the policy of Satan to hid the efficacy of this means from us, and by making us zealous of a false, to divert us from the use of the true and proper means. Look upon the Word as an institution, and what can it not do? The Word of God is quicks and powerful; and you will never subdue errors, till you take to this course. The Devil joys to see us upon courses of violence against the persons, even of erroneous men; what, is it because he hates errors and heresies? No, by them he also reigns, as well as by vicious actions; But he had rather ye should fight against them with the sword, then with the Word; and the reason is, because the Word is God's means, the sword is man's; the Word is an Institution, the sword is our invention: the Word is a spiritual means, (and those are mighty, as the Angels are above men) the sword is a carnal means; God stands engaged to make good his Word, and then 'tis no matter how weak and unlikely the means be, if God be bound for it; 'Tis the Institution bestows that force and efficacy upon it; If God institute a bit of bread, and a sip of wine, in such a use of it, to strengthen my faith, it shall do it. Those brave men, Soldiers and Armies, mentioned Heb. 11. had not obtained those great victories and achievements, but through faith; and had they been far weaker than they were, yet with faith they had done never the less. The most specious probable means without an Institution is nothing; the poorest with an Institution is almighty.  
Ask not then, How shall men be preserved from errors? for if they be interested in Church-fellowship fixedly, they have the provision of many Institutions, and Ordinances, to be employed for them, and applied to them: the doctrine, practice, prayers, parts, and utmost help of Elders and Brethren, with the special blessing of the relation, in and upon all and each of these. Psal. 133. For there the Lord commanded the blessing, etc. But if not so interested, or not so distinctly, or not in so pure a Church, that conscientiously practices that mutual inspection, and care of one another: yet God hath not left himself to any of his servants without witness of a due care of their souls, in this concernment, nor left any of his people without sufficient means. 
* 1 Joh. 2.20.  Ye have an unction which teacheth you all things, is not spoken peculiarly to Church-members, though in a larger proportion perhaps to them but God takes care of all his elect: if it had not been so, Christ would have told us; If it were not so, Christ would not make a si possibile of their being seduced, 
* Mat. 24.24.  They shall deceive, if it be possible, the very elect. Let's not distrust our cause, nor the truth in conflicting with errors, Tandem vincet veritas, Truth shall overcome: and let's not distrust Christ, but that as he kept his own while he was with them on earth, and recommended them to his Father at his departure: so he will not fail to keep them now, that all power is given into his hands, the gates of hell shall not prevail against them. Let's commit this trust to Christ, so shall we engage him: a man will look to be trusted, or he will not count himself engaged.  
But we see many of the Elect (for aught that we can judge, 
Object.  woe dare not think otherwise of them) are carried away with the present errors.  
No better a ground or consideration would I desire to mollify any reasonable man towards men in Errors: 
Answ.  The Elect are subject to them, therefore exact not too strict an account of all men. If there are many that shall live in heaven notwithstanding their errors, it is no sin to let them live on earth.  
But we shall have no peace in the earth. 
Object.   
Whose fault is that? Why, 
Answ.  cannot ye live peaceably by differing Brethren? The fault of variance, strife, and envyings, lies not in the judgement, but in the will, not in the head, but in the heart.  
But differing opinions will be contending for victory. 
Object.   
If there be pride, not else: 
Answ.  
* Prov. 14.10.  Only through pride comes contention. Opinions may strive, yet men may agree. There may be pugna logicalis, and yet pax moralis.  
But civil wars and seditions have sprung from different opinions. 
Object.   
I grant opinions may be managed and actuated by turbulent spirits, 
Answ.  in a seditious, factious, tumultuous way: and in such case the Magistrate must come in indeed: and none should run faster to call him then I would: if any party or kind of men, do either treacherously undermine, or violently assault their Brethren, that live securely by them, inoffensively exercising their consciences, I conceive it is a matter to be punished by the Judges; be the assailants never so much in the right, and the sufferers in some errors, yet modestly and harmlessly managed.  
There is another Objection, 
Object.  and no mean one, though of a particular nature and force, relating not to all persons concerned in the common cause of the argument of this discourse, but peculiarly to us in these three united Kingdoms, and that is the Nationall Covenant, which is charged home in the Antapology, and made to speak (for there are that can make any thing speak what they list) against the desired liberty.  
But first, if this Covenant be applied no otherwise then was at first intended, (which without greatest ingratitude and uncharitableness I cannot admit,) in being thus made a bar and prejudice against the free disquisition of truth, (as in effect it is) I know not how the Authors of such a project could be innocent. But to wave the intention, there is nothing more obvious than the practice to ensnare and illaqueate tender Consciences by this Covenant; first, compelling them to take it; afterwards, conjuring them by it to a false Obsequium.  
Who knows not that an unlawful oath or Covenant, is better broken then kept: Therefore justify the matter of the Oath and Covenant, or the Bond will dissolve itself. If the Parliament (because it is charged very boldly, I say not presumptuously upon them) have taken an oath to do an unlawful act, they must not be stirred up to that act in pursuance of that oath and Covenant. Therefore first make good this, that 'tis their duty to prosecute all different Brethren, else in charging a Covenant (so to do) upon them, you lay a snare which the foot of so judicious a Parliament will not be held by.  
But not to compound the matter thus: We cannot yield you that sense you put upon the Covenant: Nor will any expression or expressions therein, considered in their several place and relation, amount to such a verdict as you give in most confidently: If they should, as I must confess then, that I was deceived, and so shall hold myself obliged in no other sense, than I understood it when I took it; So I shall profess my desire to repent of my rashness in taking it, though I did it without the least appearance to my best judgement, of any contradiction to my principles.  
To come to the Test therefore, there are four clauses in the Covenant urged against this liberty; (for a toleration we own not, permissio non est nisi peccati, and 'tis in such matters wherein the Magistrate is authorized, nay is bound to restrain, which here I humbly conceive he is not, without prejudice to his just greatness.)  
The first clause is of Endeavouring the reformation of Religion, in the Kingdoms of England and Ireland, in Doctrine, Worship, Government, and Discipline, according to the example of the best reformed Churches.  
The second Clause is of Endeavouring to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion, Confession of Faith, Form of Church-Government, Directory for Worship, and Catechising.  
The third; That we shall in like manner, without respect of persons, endeavour the extirpation of Schism, and what ever shall be found contrary to sound doctrine, and the power of godliness, lest we partake of other men's sins.  
The fourth and last, is the Endeavouring of the discovery of such as have been evil Instruments, by hindering reformation of Religion, or making any faction, or parties among the people, contrary to this league and Covenant.  
I shall first take some Exceptions to the manner, 
Answ.  and then answer to the matter of this Objection: and because there is more ill manner in it then strong matter, therefore the first part of my Answer will be longest.  
The manner is full of exception, as rendering the Author and urger thus, guilty of Partiality, Tautology, subornation of sense, dis-service to the State, and want of love to the Brethren. This charge I neither lay nor prosecute against him in Foro externo, in the Magistrate's Court, but in Foro Conscientiae.  
First, Partiality, clipping and partially representing not only the Parliaments sense, but even the words of the Covenant, (as it he had got up again the Index Expurgatorius) quoting only the words that make for his own turn, and leaving out what doth and aught to go along with them. This in two particulars. 1. Leaving out those words belonging to the first Clause, viz. [according to the Word of God,] which is set before the example of the best reformed Churches, as being the only pattern and regulation for us and them: and we do not jurare in exemplar, swear to the pattern of the best reformed Church in the world, further than it shall approve itself by the Scriptures. Fellow me, as I follow Christ. So that so far are other Churches from being the only Rule, that they are not so much as a socious Rule: that is, they go not in an equipage with, but are subordinate to the Word, and of a secondary consideration and imitation after the Word of God: and the leaving out of these words, I might well call the clipping of the Covenant, for it takes away the Ring of the Coin (as it were) wherein the letters of Inscription (that show whose this Covenant is, and who and whose we are that make it, and give the specifical difference, or characteristical distinction between it, and a Popish implicit faith) are contained. The other particular left out is in the latter end of the Covenant, which yet refers to the whole obligation of each person respectively, viz. that he shall by all lawful ways and means, and according to his place and calling, endeavour to observe and perform the tenor of the Covenant, viz. to bring the Churches to uniformity, and to extirpate schism: As for instance, 'tis the godly Magistrates duty, their place and calling, to send forth Ministers into the dark places of the Land, and to set up lights to guide men's feet into the ways of truth and peace, and reclaim them from errors: and he cannot be urged upon his calling to punish or compel gainsayers. And the Ministers place and calling is to improve his parts and opportunities, in season and out of season, by exhorting, rebuking, instructing, with all long-suffering and doctrine, and he is to go no further, not to deliver up to the Judge and Executioner. So that here is nothing but fallacy in urging the Covenant thus, in putting men upon that absolutely, which is  and to be prosecuted only conditionally, viz. Conformity to and uniformity with other Churches, if they be in the truth, and it may be done with the Word of God; and fallacy likewise in prompting men to do that omnibus viis & modis, as they say, which is to be done only regularly and orderly, as every man's calling leads him.  
2. Tautology, which is a consequent of the former error; for by leaving out these words [according to the Word of God] in the first Clause, he hath destroyed its particular nature and distinct kind, and hath made it run into the second Clause: that whereas the first Clause in the Covenant sounds reformation, now as he has maimed it, it sounds no more than uniformity, which makes it the same with the second Clause, as by comparing the two Clauses above may be seen.  
3. Subornation of sense, and that in these particulars, viz. Interpreting the nearest conjunction in his second Clause, to be an absolute conjunction and identity. If we be agreed of the same Church-Officers with the reformed Churches, and have cast out the old usurpers as they have done, if we have cashiered the common-prayer-book as they, and all the foolish Ceremonies, and Organ-pipes, and Copes, and Vestments, and distinction of places, displaced our Altars, broken our painted glass and Crucifixes (all which have been done but since this Parliament, and upon this Covenant many of them.) Now I say, if this be the nearest conjunction, with the reformed Churches, which the Word of God in the Interpretation of our Consciences, will allow; do we not save our Covenant, though we cast not our Churches into such Classical, Provincial and Nationall forms of administration as they? 2. In applying those terms and Clauses of [Schism and whatsoever shall be found contrary to sound doctrine, and the power of godliness, and evil instruments, hindering Reformation, making factions, and parties among the people] unto the congregational men: Against whom if the Parliament did indeed level these battering Clauses, I am much mistaken, only I must crave leave to say then, 'twas not fair to draw these men into a Covenant to destroy themselves.  
Fourthly, Dis-service to the State, in weakening the hands, and discouraging the hearts, of such a considerable number in the City and Kingdom, (who under God and the Parliament, have been the life of this cause so many ways) by turning the whole train of the Covenant against them, as if there were no Papists nor Malignants to discharge it against. And it seems this is but the birth of that challenge against these men (to be the Sanballat's and Tobia's in this present work and engagement) which was the prodromus some months ago. And is it not a great dis-service to the State, to bereave or go about to bereave the Kingdom of the strength of so many cordial persons, servant prayers, willing purses, brave Commanders, and valiant Soldiers, which are of this way and judgement: and to do it at this time when we have need of no subdivifions, a common enemy waiting for us both? Can more pernicious advice be given with more probable success for ruin then this, to divide the sound party among themselves? I call not this disaffection to the State, (for truly I judge not so of the man, but that he spoke & wrote herein he knew not what, nor of what consequence) but certainly the greatest dis-service to the State it is, that a man of no greater interest and influence could do. I call not for Justice, but for Repentance.  
Lastly, the highest breach of love and charity is this that could be, to apply the  terms and things to this sort of men: as let all the world, or any indifferent man that is not baptised into the same spirit of gall and wormwood, consider and judge.  
Now to the matter of the Objection (avoiding what might be returned) that the Covenant may with as fair a construction, & as genuine and unforced an interpretation, be urged against the Presbytery, and for the congregational way as otherwise.) I answer briefly thus; That the Covenant binds no man, nor number of men, no State or Church, for their parts respectively, to any pattern or degree of Reformation, Conformity, or Uniformity with other Churches: but what shall satisfactorily to them and each of their Consciences, appear to be according to the Word of God: And such a Reformation do the congregational men desire, pray, preach, endeavour for and after, (therefore are no enemies to Reformation, as is alleged by the Objecter) in pursuance of their Covenant, as they should and would have done, if there had been no such outward Covenant obliging them. I will not fear to appeal to you: would we have men driven in droves to the Sacrament still, and the precious and the vile commixed together? Would we have idle drones and Idol Shepherds suffered in Congregations, and the dark places of the Land remain still full of cruelty? Would we have the Bishop's Courts and Consistories continue? Nay, had these ever been down, if we had not under God, as a forlorn hope, first given them battle? How then have you the face to say, we hinder Reformation, when we are for a further and purer Reformation (your selves being Judges?) You would sit down on this side Jordan, we would advance, not only so far with you, but pass over Jordan: how then do we hinder you? Sat you quiet if you will not help us as we have helped you; and do not say (to help yourselves and excuse your own ingratitude) that we are enemies to Reformation.  
These are the most material and obvious Objections that I have met withal, and could gather in with either sense, my eye or ear: Only there is a passage in the Antapology, that I must give an Animadversion upon, viz. That by virtue of many Scriptures both in the Old and New Testament, the example of the Kings of Judah, etc. The Parliament is bound to establish, and to command obedience to that Reformation which is judged (to wit, by the present Synod) most agreeable to the Word, and to suppress and hinder all other.  
Now these places in the New Testament (I confess) made me listen: (for of the old Testament and Now, there is not eadem ratio, nor of the Kings of Judah and of England, as hath been showed before) but if the New Testament conclude us under such an arbitration, we are gone. I turned to the places quoted, and shall desire no more of any man, but to turn to them, and satisfy himself. The Scriptures are, Rom. 13.4. Eph. 5.11. 1 Tim. 5.22 2 Epist. Joh. 11. Rev. 2.20.  
For the first of them, I have already prevented it, and shown that it assigns deeds and works to the Magistrates Cognizance, not opinions in Religion.  
For the next, Eph. 5.11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. It is nothing more than an admonition to all Christians, in as much as they are the children of light, to have no fellowship with the sins before mentioned in that Chapter, fornication, uncleanness, covetousness, etc. But what is this to different opinions, or to the Magistrates act of suppressing such.  
For the third place, 1 Tim. 5.22. Lay hands suddenly on no man, neither be partaker of other men's sins; keep thyself pure: It is an instruction to Timothy, and all such whom it may concern, that are called to lay hands and ordain Officers, that they ordain only worthy men. This reaches not yet the Magistrate, nor within a mile of him.  
For the fourth place; 2 Epist. Joh. 10.11. (for I will give him a verse more than he quotes, and yet not fear the cause) If there come any unto you, and bring not this doctrine, receive him not into your house, nor bid him God-speed. For he that biddeth him God-speed, is partaker of his evil deeds. First, this is written to a Lody, not to the Magistrate; then he requires only a Negative of her, viz. not to be a partaker by any countenance, but he requires not to prosecute such a one. We must not receive such into our houses, but must we therefore cast them out of their own houses, or native Country, or put than into the prisonhouse? And who are thus to be shaken off and discountenanced? Why, whosoever brings not this doctrine, that is, if he bring another doctrine, as it is Gal. 1.5. another Gospel that overthrows this; Not if he differ in the understanding of some controvertible place. Now do not those men against whom this Scripture is urged, bring this doctrine with them in as pure and spiritual a discovery of it as others? Because they differ in point of discipline, do they set up another Gospel? If you judge so: then bid them not God-speed: but yet God doth not bid you speed them out of the Land.  
For the fifth and last place, 2 Rev. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabel, who calleth herself a Prophetess, to teach and to seduce my servants to commit fornication, etc. Now will you see who and what she was that was suffered, both a strumpet, and a diabolical instrument of seduction, and that to fornication; (here was fact, as well as faith,) and to eat things sacrificed to Idols: and will you consider likewise by whom she was suffered, by the Church of Thyatira, 'tis she is blamed or her Angel, and sure what ever Church should retain or suffer such a Member without the application of the censures to her, deserve an Epistle from Heaven, to be written unto them in blood: and such a Member may be no ways sheltered under any Church relation, from the sword of the Magistrate.  
Thus you have heard these Witnesses speak, what think ye? do they speak to the purpose for which they are brought? Doth it appear by these places in the New Testament, that the Magistrate is bound to ratify the Decrees of the present Synod, and proceed against all that vary from them with severe punishment? Or is it not rather as the old Proverb; Parturiunt, Montes nascetur ridiculous mus: Mountains in expectation, bring forth mice in the Conclusion? The nearest-sounding Scripture, and but in sound, is that to Timothy, Lay hands suddenly on no man; But if he might easily mistake a Bishop for a Magistrate, yet sure there's a great deal of difference between laying hands, and laying no hands; and 'tis a Nonsequitur that would be hist at in the Schools; The Bishop must not ordain every one that is offered: Ergo, the Magistrate must order every one that differs.  
But I know upon the last Scripture, viz. Rev. 2.20. he will think he has a good ground to state his Ecclesiastical Coercive power at least; For that Christ deals with the Angel, and charges him with suffering Jezabel, therefore if there be not a Civil power, yet there is at least an Ecclesiastical power to deal with seducers. Now for such as she, 1. We have before granted that an Ecclesiast call power is not sufficient to deal withal, but the Civil Magistrate is also to interest himselse. 2. That there is a Church-power to deal with men in point of faith as well as fact, I deny not, though I state it not where the Presbyterians do, that is, not in a Combination of Churches, but in a particular Church: (for Christ doth not threaten the Angels of Ephesus and Smyrna for Thyatira's fault, who yet all did belong to one Regionall, though not to one Classical Presbytery: Nor do I state it in the Eldership alone, but within the whole body. For though the Epistle be directed to the Angel of the Church of Thyatira, yet 'tis intended (as all the others are) to the whole body; which appears clearly out of the Epistles themselves: Not only that what is written to the Angel, is of concernment to the Church, but is written to the Church. For is it written to the Officer only, I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last to be more than the first, or is it said to the body of the Church? To whom (be it one or more) this is said, to him or them is it said in the next verse, Notwithstanding I have somewhat against thee, etc. If it be the Church that is commended for her works, and charity, etc. then it is the Church also, that is here blamed for not exercising the power committed to her against Jezabel. So likewise the Epistle to the Church of Smyrna is directed to the Angel, but is the Angel only spoken to in the 10th verse, Fear none of those things that thoushalt suffer, behold the Deviall shall cast some of you into prison? And so I might instance in the other Churches. But that general Proclamation shall serve to evince it, which is before every Epistle; Let him that hath an ear hear what the Spirit saith unto the Churches: Not to the Angel only, but to the Churches. It is sent first to the Angel, as a principal part of the Church, whose Office also it is to receive from Christ, and to communicate to the Church. Therefore when Christ says, I have something against thee, he means against the Church for suffering Jezabel. So that as we have found an Ecclesiastical power, so we have found for the subject of its inhesion, a particular Church or body; and for the object of its application, it's own members, as Jezabel was. But now for othe●s, a particular Church, and there is no other ministering Church hath only the power of substraction, withdrawing from them, or rejecting them; A man that is an Heretic, after the first and second admonition reject; which is an act, whereby a Church or a Member reserves themselves, exercises not any power over others. In practise of which Rule, as a light to the understanding of it, Ecclesiastical History furnishes us with the Instances of the 
* Quod apud Eph●sum, cum Balneas lavadi gratia fulsset ingressus, & vidisset ibi Cerin: hum, exilucrit continuò non lotus, & discesserit, dicens, Fugianus bincne & Ba●ncae ipsae corruant, in quibus Cerinthus lavatur, veritatis inimicus. Idem etiam ipse Polycarpus Marcioni aliquam do cum occurrisset, diceti sibi Agnosce nos, Agnosco (inquit) primogenitum satanae. Euseb. lib. 4. cap. 14.  Apostle John, and Polycarpus, professedly avoiding the society of Heretics; but not exercising any power over them, or against them.  
And this law of Church-Discipline is consonant and harmonical to right reason, and to the Rule of Civil administration: Where a man is tried by his Peers: and 'tis fit he should be so in spiritual things judged by his fellow-members. And there is no reason or justice, in subjecting a Church or member to a foreign jurisdiction. Advised and consulted with, other Churches may be, aught to be, the nature of the case for weight, difficulty, and difference requiring it.  
But to come to the business. There be two branches of our brethren's (the Presbyterians) claim. The one is power of judging, determining, imposing doctrines, and conclusions upon all men and Churches. 2. The other a power of transmitting, and delivering over to the Magistrate, and stirring up his power in case of disobedience to them.  
Now for the first of these, in vain is it said, Try all things, if a Synod may impose: For either the trial relates to a particular judgement to be made, and that judgement to a practice to be confirmed, or not; If not, as good not try, if I try only for trial sake, and if when I have tried I am but where I was, to wit, I must be concluded by others vote and imposition; If yea, then to what purpose is the imposition? for if I approve it, the imposition is needless, if I reject, 'tis fruitless. 2. They that have right and power of imposing, are Lords of my Faith; but so are not any men, the Apostles themselves assumed it not: For by faith ye stand. Take away a Christians judicious faith, you take away his legs, his standing from under him. 3. In vain did the Bereans try the Apostles doctrine, and unduly were they commended, if that doctrine were imposed upon them. 4. If ye Presbytery have power to impose doctrines, than they must have power of Excommunication over all those on whom they impose: For power of commanding, without power of revenging disobedience, is a ridiculous shadow and image of power. It is like Jupiter's leg, sent down to be the King of Frogs, which they leapt upon and scorned. But this power of Excommunicating, we have found a proper seat and subject for it already, even a particular Church, and till our Brethren show out of Scripture, a subordination of Churches, I need say no more; and if they do that, than I will say with them.  
For the other branch, instigating the Magistrate, which is not to be understood of transmitting such things to him as do pertinere ad mores, (wherein he is of himself conscious of his duty and obligation, and needs no instigation) but of things pertaining properly to Conscience. In which cases, as Ministers are not instructed with any external force and power to be exercised by themselves against men; sure also they ought not sevire per alios, to stir up the Magistrate against them. For the Office of the Ministry bears no relation to temporal punishment. The Magistrate is properly the Minister of God for wrath; but it is fit for Ministers to say as Christ, 
* Luk. 9.56.  I am not come to destroy, but to save alive.  
It is a reason given for the Office of a Ruling Elder in the Church, added to the Teaching Elders, namely, to avoid the prejudice and Odium that would fall upon the Ministry, should they discharge that part which is a hard and severe Office; as being to inquire into the conversations of the flock, and each member, and to observe their faults, in manners, and otherways, and deal roundly with them therein, laying the axe of severe reproof to the root of every sin. Now if this be a work of that nature, that God in his wisdom hath privileged the Ministry from, lest it might make their persons, and so their doctrine less acceptable, (the Ministry having need to be like one that has a pleasant voice, and can play well on an Instrument) and in consideration hereof, hath for this work founded a distinct Office in his Church; shall we think those Ministers provide wisely for themselves, and the acceptance of their Ministry, that will thrust themselves into a more dis-affecting Office, namely, to be Promoters, Tell-tales, Appparitors, or Summoners to the Civil Magistrates Courts? We know how apt men are to receive the truth in respect of persons: Ministers had not need then, to incur needless prejudice. We know how Ministers personal faults, make their doctrine to be loathed, slighted, and dis-esteemed. I'll never hear him, says one, he is an usurer; and of another, he is very worldly, and covetous; There is indeed an uncomeliness more than ordinary, in the match of such vices with such a calling: High talk becomes not a fool (says Solomon:) and is not this as deep and effectual an exception against a Minister, Oh, he is a cruel man, he made such a poor man fined, and he caused such a one to be cast in prison for a little difference in opinion, when they agreed in the main, and his wife and children were ready to starve the while? (Will not this bring the curse of the poor suffering Families upon them?) And he is a proud man, he will break the back of any, that will not be of his mind? Oh how doth this prejudice the wholesome truths that such men may deliver? And how fare are those Ministers that give such occasion, and with whom such considerations prevail nothing, from Paul's spirit and temper, who that he might create the greater opportunity to himself among the Corinthians, would not use that power that he had of living upon them, and being burdensome to them: and content himself with a fallacy, 
* 2 Cor. 12.14.  That the Fathers must lay up for their children: so careful was he even to overdo, in removing prejudices that might be (though not justly) in carnal minds against his doctrine.  
Secondly, We have 
a Sed nemo ad Regnum Christi aruditorū ignorat, Dominum non advenisse in hunc mundum, ut esset Legis & gladii, sed gratiae tantum & Evangelii Minister; praedicaretque onmibus peccatorum poenitentiam, & remissionem; non afficeret suppliciit flagitiosoes. Martin Bucer. de Regno Christi. l. 2. c. 33. upon the place.  Christ's example, that would not have forborn his duty, nor could no more when he was made under the law, dispense with it, than we can with ours; for he came to fulfil all righteousness. When they brought to him the Woman taken in the act of adultery; they that apprehended her, were there to witness it: Christ doth not now accuse her to the Magistrate, nor doth he bid them to do it, but he doth what was fit for a Minister, a bringer of good things to do: He exhorts her to repent, Go and sin no more. And did he omit the proceeding against her out of incogitance or forgetfulness? No; for he says, Hath no man accused thee? She answered, no; Neither do I, says Christ, only go and sin no more. I know Christ got an ill name by this, The friend of Publicans and sinners, but he cared not for that, he went as far as his office led him, and he advanced his Father's business by that carriage.  
To conclude, it is a Rule which I have observed in prudent Parents, not to encourage their children to inform of one another's faults, (but let the servants do it) because it doth not nourish love, but disaffects them towards one another: and it is a good Rule, which we ought to observe in this higher relation, between Pastors and people, which should be carried with all the freeness that may be.  
NOw if there be light in the things that have been brought, and that they conclude for a greater liberty than 
* Viz. The congregational judgement.  some Brethren want, I hope you will save them the labour of ask their liberty at your hands. Not that we shall think them hard terms to ask and have, or that we would not be beholden to you. If you will have it of grace as well as debt, or not of debt, we are content so to receive it. We acknowledge it is of the Lords free grace and mercy that we enjoy that liberty that we do, that we have enjoyed it thus long, as it were a breathing space: and that our Parliament are not as 
* 1 Sam. 25.17.  sons of Belial, that a man cannot speak unto; Nay, far enough from that, great is our boldness towards you, and our hearts are enlarged, both to you and for you. We never go before the throne of grace, but we carry you in our hearts and prayers along with us, and present you together with ourselves in these works and labours of yours; and are full of hope, that God who hath concurred with you thus far, and acted you to so many worthy and memorable degrees of service to him and his Son Jesus Christ, hath not conceived that displeasure against both you and us, as to reserve your f●●ther Counsels to shut that door of Christian liberty that was first opened to us by your means. And let it not be imputed to us as arrogance, if in the day wherein ourselves are but Probationers, our Principles speak for others as well as ourselves. Common humanity requires if there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a redundancy of any thing whereby we may profit others also, that we should extend the overplus unto them, and that it should not run out to loss: But the Royal Law of love commands us not to seek our own things, but every one his Brother's weal, and to serve them before ourselves, accounting it a morblessed thing to be instruments of their rest and peace, then to enjoy our own. We shall bless God, if he shall [so far clear] us and our way in your thoughts: but our peace and liberty will not fall with that rich and full contentment into our bosoms, except all that walk conscientiously and inoffensively, may enjoy the same with us. Now he who is the Father of lights, from whom comes down every good and perfect gift, fill you with wisdom and ability to discern between the interests of man, and man's greatness, and the interests of God and his glory, that you may administer rightly in this matter, as in all things; that we may have more and more cause to bless God for those quiet and peaceable lives we lead under you, in all godliness and bonesty: and that the Lord when be comes may find you 
* Luk. 12.43.  so doing.    
FINIS.