A TRUE STATE OF THE CASE OF Liberty of Conscience in the Commonwealth of ENGLAND.  
Together with a true NARRATIVE OF The Cause, and Manner, of Mr. John Biddle's Sufferings.  
London, Printed in the year, 1655.   

A true State of the Case, etc.  
THough it is to be confessed, as his Highness saith in his first Speech to the last Parliament, That Liberty of Conscience, and Liberty of Subjects are oftentimes abused for the patronising of Villainies; yet let it be said also (as he in the same place) That these two are as glorious things as can be contended for; and that whosoever abuseth Liberty (as in the Epistle to the Reader prefixed to the Speech of the Counsellor to the King of Scots, James 5. which his Highness caused to be printed) turning it into Licentiousness, shall bear his own shame, as he that sins, because Grace abounds. True Liberty nor Grace are the less so, because abused; nor the more to be stumbled at. And because Liberty of Conscience is pleaded in opposition sometimes to Civil Government, and for the shelter of wicked and dissolute persons; that yet there may not be a Case, and that in such a case it may not be lawful to plead, and that such plead should not enter into the hearts of all those that have any true affection to Liberty, it doth not at all follow. And if in the Case here presented to thy view, this Liberty be not rightly pleaded (as being highly violated) we shall utterly despair of ever finding any. Certainly we do but delude and deceive men, if while we cry out for Liberty of Conscience, we only intent Liberty to others, to profess that whereof we are at present doubtful, and not that which we maturely believe to be absolutely Erroneous: Provided that the persons so erring, either in Doctrine, Discipline, or Worship, do profess Faith in God by Jesus Christ, and abuse not the Liberty to the Civil injury of others, and to the actual disturbance of the public peace on their parts, nor profess and exercise Popery and Prelacy, nor under the profession of Christ hold forth and practise licentionsness. These things premised, we proceed to the Case.  
A Member of that Society, whereof Mr. John Griffin is Teacher, differing from the said Mr. Griffin in some Opinions touching the Deity of Jesus Christ, the Son of the most high God, viz. Doubting, or Denying that he was indeed that most high God, of whom he is the Son: And having some Discourse about the same with Mr. Griffin in the said Society, being threatened with a Warrant from his Highness, and the Constable being sent for to suppress him; at last Mr. Griffin thinking his Victory would not be great, in overcoming this young man, and that it would tend more to the establishing the Truth of what he maintained, if he should in a public Dispute vanquish by Argument Mr. John Biddle, whom he accounted the chief, and ablest Oppugner of the supreme Divinity of Jesus Christ; He Challengeth to Dispute at Paul's in the Stone-Chappel with Mr. John Biddle, and gives notice to the Congregation accordingly: Whereupon notice was given to Mr. Biddle; who knowing the unlearnedness and unskilfulness of his Opponent, was very unwilling to Answer him: but the second Challenge being urged by the young man, and other friend, Mr. Biddle promised a Meeting, which came to pass accordingly on Thursday the 28 of June last, at the place aforesaid; where the two Disputants being placed one against the other, the Question was stated in these terms, Whether Jesus Christ be the most High, or Almighty GOD? Which Question being stated, Mr. Griffin undertook to prove the Affirmative, but required first to know if any man did deny it; which with how much ingenuity it was done on his part, considering that was the very business they came about, and the denial thereof was of so great danger and damage, as by the sequel appears, let sober men judge: whereupon Mr. Biddle, according to the manner of a Disputant, did openly Deny.  
We are not here to give an account of that Dispute; only in the Conclusion, Mr. Griffin being weary, the further Dispute of this Question was referred to the Thursday following; but before that time, to wit, on Wednesday last, the Marshal of the City, with the Constable, were sent with a Warrant for Mr. Biddle, which follows in these words; or to this purpose: By an Order of the Council, dated July the 3d. You are forthwith to apprehend the body of John Biddle, and to carry him before some Justice of Peace to Answer to such matters as shall be objected by one Mr. Brookbank, etc. Signed by Ch. P. L. M. of the City of London, etc.  
Whereupon forthwith Mr. Biddle was carried before Alderman Andrews, who without any Examination or Mittimus, save a verbal one, Commanded Mr. Biddle to the Poultry-Compter-Prison, where he now abides. In the evening of the day (this Commitment being done at 10 of the Clock in the morning) about 9 at night comes a Mittimus from the Lord Major; A Copy whereof followeth:  

London ss. THese are in pursuance of an Order of the Council of the 3 of July instant, to require you to Receive and retain in your Custody the body of John Biddle until further Order, and this shall be your Warrant.  
C. P. M. Dated the 4th. day of July, 1655.  
To the Keeper of the Poultry-Compter, London.   
Here in the first place you have a man committed to prison by the bare word of a Justice of Peace. Secondly, You have him detained by virtue of an Order that expresseth no Crime: there is indeed mention made of an Order of the Council, but what that is, who knows! or whether that Order extend to the imprisoning of Mr. Biddle, or only to the suppressing of the intended Dispute, which might have been done with a word! However, Mr. Biddle continues a prisoner, and cannot be Bailed; yea, it is intended, as was intimated by the Lord Major, to bring him to Trial at the next Sessions upon the Ordinance made in 1648 against Blasphemy and Heresy.  
Having given thus a very short account of Mr. Biddle's imprisonment and suffering, it will now be necessary to say something concerning the man himself, his faith and practice, that it may appear whether he be a subject capable of the Liberty promised in the Instrument of Government. First, for his Faith, we may refer the Reader to the Catechism set forth under his Name, wherein he Asserts the plain Scripture without any Exposition, save what appears by the Questions; wherein, though you find many things contrary to the Opinions of the present Ministers, yet that doth not prove his Opinions to be Erroneous, any more than the Opinions of Luther, a single person, against the Judgement of so many thousands of the Learned Clergy that condemned him. And indeed, the authority of Scripture is of so great account with him, that however he may be traduced for one that will not believe any more than his shallow reason can comprehend; yet we are assured that he doth constantly profess, That it is sufficient to him for Faith, if it be either in plain words asserted in Scripture, or deduced thence by good and necessary consequence: indeed he hath for many years given himself to the diligent reading and study of the Scriptures, with Prayer to God through Christ for direction and guidance therein; yet he cannot see sufficient ground to assent to many Consequences that are generally received, and reputed Orthodox.  
Thus though with Paul (Acts 24.14, 15.) he worships God, and believes, according to the way which some men call Heresies; yet our consciences can bear him witness, that he confesseth with his mouth, and his conversation testifies to us that he believes in his heart the Lord Jesus to be his Lord, and his God, Joh. 20.28. his Saviour, Act. 5.31. and by him doth believe in God, who raised him from the dead, and gave him glory, 1 Pet. 1.21. having set him at his right hand; angels, and authorities, and powers, being made subject to him: and that he is made unto us of God, wisdom, righteousness, sanctification, and redemption, 1 Cor. 3.30. That he is the only begotten Son of God, and to be honoured as the Father, Joh. 5.23. That it is he which is ordained of God to be Judge of quick and dead, Acts 10.42. That he is the author of eternal life to all those that obey him: That there is no other name given under heaven among men, whereby we must be saved: That his blood is the blood of the new Covenant, that is shed for many, for remission of sins, Matth. 26.28. That he is perfectly able to save them that come unto God by him.  
And however his opinion concerning the holy Ghost hath been apprehended, it is yet most certain, that he doth not deny him to be the third Person of the sacred Trinity; nor his mighty power and gifts appearing in signs and miracles, bearing witness to the truth of the Gospel, and the Ministers thereof, Heb. 2.3, 4. but beleiveth the same; and that the Holy Scriptures are the dictates and inspirations of that blessed Spirit; according to which he tries all Doctrines, and would have others to do the same. Contrary to these things he teacheth not, therefore can by no means be guilty of not believing in God through Jesus Christ, or of bringing in damnable Heresies, denying the Lord that bought him.  
As for his Conversation, we have had intimate knowledge thereof for some years: but we think he needs not us, but may appeal even to his enemies, for his vindication therein. Let those that knew him at Oxford, for the space of 7 or 8 years; those that knew him at Gloucester about 3 years; those that knew him at London these 8 or 9 years, (most of which time he hath been a prisoner) speak what they know of unrighteousness, uncleanness, unpeaceableness, malice, pride, profaneness, drunkenness, or any the like iniquity, which they can accuse him of. Or hath he, (as the manner of Heretics is, 2 Pet. 2.3.) through covetousness with feigned words made merchandise of any? Hath he not herein walked upon such true grounds of Christian Self-denial, that none in the world can stand more clear and blameless herein also? he having shunned to make any of those Advantages which are easily made in the world by men of his Parts and Breeding, Languages and Learning; that (if any known to us) he may truly say as the Apostle, I have coveted no man's silver, or gold, or apparel: yea, ye yourselves know, that these hands have ministered to my necessities; he ever accounting it a more blessed thing to give, than receive.  
And that he should, in holding or publishing any Opinions in Religion, wilfully sin, doing the same against his own Conscience and Judgement, and so should fall under that Character of an Heretic, to be condemned of himself, Tit. 3.10, 11. we cannot imagine that his most zealous enemies do suppose, much less charge him with such gross wickedness.  
However for ourselves that know him, we crave leave upon knowledge to affirm, that he lives constantly in such a filial fear of God, with so much watchfulness over his ways, and lays so great a wait upon wilful sin, that it is impossible he can be guilty of so abhorred an evil; being so far from self-condemning, that we are persuaded he would not hold, or publish any Opinion or Doctrine which to his understanding he did not judge to have clear grounds in holy Scripture, though thereby he might gain the whole world: Such confidence have those that know him of his cleverness in those particulars of wilful sinning, or self-condemning.  
And indeed, since he hath found cause to differ in his Judgement from the multitude, he hath not only diligently examined the Scriptures himself, but also hath desired and sought the Knowledge and Discourse of any Learned and good man he could hear of, for his further information: But though he hath Discoursed with many, yet never received he an Admonition from any, to change his Judgement or Opinion.  
So that these things well weighed in the true balance of Scripture truth, and true Christian charity, we hope it will appear, though he may err in some part of his Judgement, yet can he not by any means be esteemed less than a Believer in God through Jesus Christ, and one that exerciseth himself to have always a good Conscience, void of offence toward God and men, having hope of the Resurrection both of the just and unjust; and so not an Heretic, the Characters of such an one not at all appearing in him: and much less a Blasphemer, having never been known to be either a Curser, or Swearer, or Railer against acknowledged Truths. Insomuch that were he in a true un-erring Church of Christ, they could not so much as excommunicate him out of their fellowship as an Heretic, much less persecute him to imprisonment or other punishment; it clearly appearing, that if he be mistaken in any thing (as who in some measure is not?) it is necessarily from the intanglement of his understanding, and not in the least of wilfulness. Nor could we ever perceive, but that even in those things wherein he most differed from the stream of interpreters, in those high points of Trinity in Unity, and Unity in Trinity, that he contended therein out of curiosity, or vainglory, but conscientiously and to the clearing of the Truth to him so appearing, and vindication of the honour of God therein, which we believe to be the supreme end of all his endeavours. And though he should somewhat mistake the way, yet doubtless, God, who often accepteth the will for the deed, will look upon it as an Error of his zeal and love, and receive him to his mercy. And we trust all well-minded people will receive much satisfaction herein.  
And as we have undertaken (as being moved in Conscience thereto) to vindicate Mr. Biddle from any Heresy in Faith, or licentiousness in Practice, that might render him justly uncapable of Liberty of Conscience promised in the Government; so in particular we can boldly defend him against the Charge of abusing his Liberty to the Civil injury of others, or any manner of way endeavouring the disturbance of the public Peace or Civil Government upon any pretence. Doth he not in the 17 Chapter of his Catechism deliver his Judgement for subjection to Government, and paying Tribute even for Conscience sake? What needs more, seeing all that know him, know his practice to be conformable thereunto?  
As for Popery, or Prelacy, which may exclude from Liberty, we think we need say nothing; seeing his enemies in Religion, in these things opposed by him, join hands with Papists and Prelates.  
And the truth is, He is much encouraged in his Opinions, in that they give him irresistible weapons against Popery and Prelacy, whereas others are daily wounded in their encounters with them.  
What though it hath been frequent for Parliaments, Kings, and Counsels, by instigation and misinformation, to exercise their Authority in matters of Religion? yet if it please you to examine the Records of those their proceed, whether in relation to the Opinions that have been condemned or approved; or in relation to the persons, that have suffered Imprisonments, Banishments, Deaths, with all kinds of Torments, by occasion of such their proceed, all the long times of Popery before Queen Mary's days, but especially the whole time of her Reign; will (we conceive) afford nothing but matter of weeping and lamentation.  
Throughout all which times, the grossest Errors passed for the most Orthodox Truths; and the Opinions and persons then suppressed and persecuted, which latter times have found to be the most approved Truths; and the persons so suffering, have been accounted worthy of the names of Martyrs.  
And though the times of Episcopacy seemed more refined in their Opinions, and less violent in their Persecutions: yet if the cruel deaths of Mr. Greenwood, Penry, and Barrow, and also of some Anabaptists, and the barbarous usage of Mr. Udall, be seriously considered, put a black mark upon those times also.  
And all the gross abuses practised against the Puritans, and Nonconformists (as they were called) throughout King James and King Charles their times, were all imposed by Authority of Acts of Parliament, and found no check until that barbarous cruelty exercised upon Mr Burton, Prynne, and Bastwick, which opened the understandings of some worthy and Conscientious Patriots, so far, as to discern, that as Fathers, General Counsels, Convocations, Synods, Assemblies, and all of them in their several times erred: Even so Parliaments and Kings, through a mistaken Zeal, had frequently countenanced the grossest Errors, suppressed the Truth, and brought abundance of misery upon the most peaceable, quiet, meek, and conscientious people of the Land.  
And which occasionally through God's mercy gave the first rise to the just Liberty of Conscience lately enjoyed: for although the Parliament, soon after they had relieved those Sufferers, were by the Assembly then sitting, induced to make Orders and Ordinances, to the ensnaring and entangling Conscientious people in the exercise of their just Liberties, under the notion of punishing Heretics, Schismatics, and Blasphemers; yet through the pious interposition of the most Conscientious part of the Parliament and Army, that returned to the greater Freedom, ending in the Repeal of all Laws and Ordinances of Parliament formerly made for Compulsion and Molestation in matters of Religion.  
And it was no small satisfaction to all conscientious, peaceable, and well minded people, to see the same just Liberty ratified and confirmed by the Lord Protector, in the Instrument of Government, Article 35, 36, 37, 38. and maintaining and defending the Government against all Opposers, upon this account, that therein was a provision for differing Consciences: Liberty of Conscience, (saith he in his Second Speech to the last Parliament) is a National Right; and he that would have it, aught to give it. Every Sect saith, Oh! give me Liberty: but give it him, and to his power, he will not yield it to any body else. Where is our ingenuity! And we hear, that the Argument he uses to make appear the Necessity of taking upon him this Government, is, the maintenance of Liberty of Conscience; and that he doth often boast to those that are offended at the Government, That no man in England, Scotland, or Ireland, suffers merely for Conscience sake.  
Shall this truly-Religious, and Conscientious man, Mr. John Biddle, be the only man excepted? Is he not every way as capable as any man that enjoys it? Shall the Laws & Ordinances against Liberty be Repealed and Nulled, and he notwithstanding suffer by virtue of such Laws; or rather, against all Laws? Qui uni facit injuriam, multis minatur: if Mr. Biddle suffer for Conscience sake, let no man, differing from the multitude, think to go free; nor let those that now, by reason of their consent with those in power, enjoy present Liberty, dream of keeping it, except they resolve to change with the changeable Spirits of men, or the vicissitude of times. History doth afford us, long ago, an Experiment of this nature, in the matter of the Athanasians and Arians.  
Neither doth Liberty at present exempt from Persecution in after times. Who knows whether God is trying us whether we are sincere for Liberty or no? Remember, we beseech you, It's better that a thousand Erroneous persons be tolerated, than one good man be persecuted. God will required that at your hands. Be throughly assured you do not persecute a conscientious man; for he that doubteth is damned, Rom. 14.23. and when you have attained the height of Confidence, of the righteousness and necessity of your Persecution, then tell us whether your predecessors have not been mistaken in the like Confidence.  
And for our Governors, if this Paper shall providentially fall into any of their hands, let them not henceforth tell us we have Liberty of Conscience by a Law, seeing it is at Pleasure given to some, and taken away from others that are equally capable thereof.  
And if we have not that, what (we pray) have we, to countervail the expense of so much Blood and Treasure, which will, at the hands of some, be required?  
Let the Jurymen and Judges into whose hands this man's life may possibly be cast, consider, That it is far more easy and possible for them to err in stretching out their hands against the life of a poor sinful man, that is void of the power of Miracles and Wonders to confirm his Doctrine by, and is only guarded by the evidence of the holy Scriptures, than it was for the whole Order of Priests and Nation of the Jews to mistake in Crucifying and by wicked hands slaying the immaculate Son of God, A man approved by God among them, by Miracles, Wonders, and Signs, which God did by him in the midst of them.  
Let them remember what Christ himself their Lord saith concerning such as believe not his Doctrine, John 12. If any man hear my words, and believe not, I judge him not; for I came not to judge the world, but to save the world: He that rejecteth me, and receiveth not my words, hath one that judgeth him; the words that I have spoken, the same shall judge him at the last day.  
And when the Sadduces denied the Resurrection, which is so gross an Error, that it taketh away all Piety; yet did not our Saviour declare that they deserved to be imprisoned, or otherwise punished by the Civil Magistrate; but only dealt with them by powerful Arguments, for their Conviction: thereby leaving an Example to them that are his followers, how they ought to behave themselves towards such as they conceive to be mistaken even in the highest points of Religion. Nor was he pleased (Matth. 13.) that the Tares should be plucked up and burned, although they were known to be Tares: How much less than would he have them plucked up, and burned, or destroyed, who do by their Fruits show, if not evidently, yet with probability, that they are Wheat, and no Tares?  
FINIS.   

LONDON: Printed for Richard Moon, at the Seven Stars in Paul's Churchyard, 1655.