thoughts whether it be not a much safer way in spirituall affaires for every particular man to understand his owne estate betwixt God and himselfe and manage his own busines whether it be not a greater infringement of Christian libertie and proprietie to have burdens and impositions layd upon the conscience Note whereby a poore soule lives in hatefull bondage upon earth and subjects it selfe unto perpetuall torments in hell hereafter without a meanes or possibility to helpe himselfe though he be sensible of the miserable state and condition wherein he is or apprehend the inevitable destruction whereto they lead him If the redeeming civill rights and priviledges which hath made this present Parliament so deare be acceptable in so high a nature as to engage the Kingdome in a war for their defence how much more will the Liberty of Conscience which transcends the other as far as spirituall liberty does temporall engage it still further at their devotions The civill Lawes permit Subjects to defend their estates with Swords and Guns but what kinde of Laws are those which expose men naked to have their Religion and Consciences assaulted The civility of the French Nation is such that in regard the Protestants though they have a liberty of profession being most commonly fewer in number in what ever company they happen lest the Protestants should there with be adash'd as wanting courage and not enjoy an equall liberty and freedome of conversation with the Papists in this respect they are so temperate and discreet that it is held an inseemly and uncivill part for a Papist to aske an other what Religion he is of whereas in England it is ordinary with Protestants to reproach one another with the nick-name of Puritan or Separatist Presbyterian or Independent even those which we cannot but acknowledge to be conscientious and jealous of offending God in any thing and that which renders us inexcusable is that many times when we cannot colourably fix any of these distinctions upon a man who differs from us in opinion or discourse only we are so apt to terme him malignant or Popishly affected though never any Law was yet made to declare them such It is usuall with gamesters to say they had rather lose their own money then that others should lose it for them and surely if we took as much delight in saving our soules as gamesters doe in losing of their money we would quickly chuse to hazard the losse of our owne souls our selves rather then forgoe the present joy and comfort of endeavouring the salvation of them by our owne and not by an implicite faith Parents or such as beare affection when God pleases to call their friends or children out of this world by sicknesse have great contentment that they were neare at hand to send for the Physitians and provide such remedies as if God had pleased were likeliest to prevail for their recovery how much more then will it encrease the miseries of the damned when they shall thinke and see how foolish and sottish they have been to take no care or thought of making their salvation sure by trying of the spirits and searching whether they were in the truth or no How will children curse their parents servants their masters and whole Nations the State and Government wherein they were borne and bred which instead of teaching them to prove all things and 1 Thess 5. 21. hold fast that which is good have brought them up in blinde devotion and superstitious idolizing of whatsoever their ancestors or themselves beleeved saying they ought to be wise unto sobriety and not preferre their owne studies or judgements before the Acts and Caâ—â—onâ— of Synods and whole Kingdomes It is true that Christ promised he would send the Spirit which should lead them into all truth and that where two or Joh. 16. 7. 13. Matth. 18. 20. three be gathered together in his name he will be in the midst of them from whence and such like Scriptures it will follow that a Church Synod or Councell cannot erre in fundamentalls no more then elect Christian fall finally from grace so long as such a Synod or Church keeps close unto the Scriptures and herein all Christians agree and joyne in one confession that the Bible is the very truth and word of God but when a Protestant Synod or Papall Councell shall goe further and Paraphrase make Inferences Consequences Conclusions Canors and the like or say this is the genuine full and only sense and meaning of such a Text and not as their respective adversaries object herein they are both though not equally in a possibility offerring and cannot be infallibly sure of truth but as each of them is ant to abound in their own sense thinking their peculiar exposition 〈◊〉 it and cannot chuse but be swayed there with so ought they equally to leave all such as differ from them as large a liberty and freedome to enjoy their owne opinions for though the Members of one Synod may be more learned wise and outwardly conscientious and zealous in Religion then another yet these are no infallible grounds and tokens of Gods greater illumination and presence with one then with the other and though a third and more superiour Synod should see that one of the two former is in an errour and advise them that they shall do well to assent unto the other yet this Synod which hath two to one against it selfe neither may not can forsake their owne opinions upon the â—ate authority of the other two before they see cleare evidence in Scripture whereby their owne reason findes it selfe convinced And since in that text according to John the Evangelist afore mentioned where it is said cap. 16. 13 14 15. The Spirit shall lead them into all truth it appears that that truth is no other then what the blessed Spirit had heard and received of Christs then much lesse may frail mankinde whether assembled in a Synod or otherwise thinke any thing of their owne addition or but varied in the least tittle to be infallible or of equall authority with Scripture nay since neither Christ nor his Disciples thought good to force men to receive their Gospel how much more presumptuous is it in men of the same passions and infirmities with others to impose Cannons and resolutions upon the consciences of their brethren Christ said unto his Disciples Matth. 7. 6. Give not that which is holy unto dogs neither cast your pearles before swine lest they trample them under their feet and when a woman of Canaan be sought him unto whom upon the third motion he answered cap. 15. 26 28. O woman great is thy faith yet upon her first and second deprecation she could obtaine no better answer then It is not meet to take the childrens bread and cast it unto dogs And in Davids Psalmes Psal 50. 16 17. God said unto the wicked What hast thou to doe to take my Covenant into thy mouth seeing thou hatest instruction and
the power of truth and it will prevaile at last or doe we then feare that the true professours may fall from their former stedfastnesse it is true that some which once made profession of the truth may fall from that profession but such though they make profession of the truth yet were they never true professours as St. John saies in his first Epistle They went out from us but they were not of us for if they had 1 Joh. 2. 1 been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us And doubtlesse it were much to be desired and all justifiable meanes to be imployed whereby hypocrites and such as are not true at heart might be best moved to discover themselves of their owne accord for then the people of God might be kept from falling into many a sin through their ill example and avoid many a temporall judgement and affliction for holding fellowship and communion with them but blessed be God this is the worst that can befall them neither divells nor the deepest wiles of wicked reprobates can possibly deceive the true Professours Gods Elect. Mat. 24. 24. Our Saviour hath passed his word That not one of these little ones shall perish Mat. 18. 4. And my sheep heare my voyce and I know them and they follow me and I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand John 10. 27 28. And Paul saies We are persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 9. And he told Timothy That the foundation of God standeth sure having this seale that the Lord knoweth them that are his 2 Tim. 2. 19. But since heresies must needs be though a woe betide the authours of Cap. 1. 87 them how much more may we well thinke should there be a Liberty of Conscience since the authours instead of woe may be certain of a blessing and nothing can more manifest the truth when all such as for feare of imprisoning fining corporall punishment or any worldly prerogative had heretofore made profession thereof would now appear in their own colours and follow the false calls of their more false teachers leaving truth to herselfe and such only as did imbrace her in true sincerity of heart and yet this is not all the benefit which would accrue hereby the greatest and best part is still behinde for as in the Primitive times when Scribes Pharises and all the learned Doctors both Jews and Gentiles Note disputed and opposed the truth with more liberty and freedome it became then much more famous and prevailing untill the mystery of iniquity undertooke the protecting of it by the Civill Sword which if it were but sheathed againe and the Blessed Spirit which bloweth where it listeth not resisted we might even in these dayes with Gods assistance Joh. 3. 8. expect to see victorious trophees and multitudes of Christians set at liberty and redeemed out of Babylon to the speedier downfall of Antichrist But some will say that the learned and wisest men have alwaies been and are still of opinion that it is no good policie to suffer so many severall Object Religions to be publickly professed in one and the same Kingdome and jurisdiction because that though many men may be able with Scripture to defend their owne Religion and others perhaps stedfast and obstinate enough in their opinions what ever they be yet if contrary tenets may be debated freely and made profession of without controle some numbers more or lesse amongst such multitudes of people either by importunity worldly advantages or in that their ignorance or little knowledge in spirituall matters is not able to withstand the arguments which are urged against them must needs be seduced and led a way from the Religion established by Law Whereto I answer That the advice Answ of wise and learned men if they be otherwise also as well qualified is to be far preferred before that of ignorant and lesse wise but such whose affections and carnall lusts are mortified and whose guifts are sanctified these mens counsells ought to take place before the deepest Polititians of State or grand Rabbies of the Law or Gospel worldly wisdome and humane learning are both usefull and expedient when they concur with Scripture not against it It was the argument of the Jews against our Saviour and his Apostles That the Scribes Pharises and great ones beleeved not on him the Papists urged the like that all the learned Doctors and oh 7. 48. profoundest schollars throughout the Christian world were of their opinion against Luther and the first Reformers and although we all acknowledge of how little account and force this argument was then yet is it now as much stood upon and altogether as weakly grounded even by the greatest part of Reformed Churches against such as yet strive for and endeavour only a further Reformation surely if such would but consider of what low condition and meane estate the Apostles were they Act. 4. 13. Matth. 4. 18. 21. would never think the worse of truth because it was held out unto them by men of most inferiour ranke and quality this would make such as are Scripture wise to thinke the better of it for who are likeliest to have spiritualll things discovered to them then such as are spirituall themselves and who likeliest to be spirituall then such as are poore base and abject both in the eyes of others and their owne opinions Surely St. Paul speaks plaine to this purpose when he saies Not many wise men after the 1 Cor. 1. 26 27 28. flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty and base things of the world and things which are despised hath God chosen And againe where is the wise where is the scribe where is the disputer of Ver. 20. the world hath not God made foolish the wisdome of this world And to the Corinthians he gives a reason why God made use of men of such low ranke and esteem in the world to be the chiefest instruments of propagating the Gospel when he sayes We have this treasure in earthen vessels that the excellencie of the power may be of God and not of us 2 Cor. 4. 7. And in another place he saies Christ sent me to preach the Gospel not with wisdome of words lest the crosse of Christ should be made of none effect 1 Cor. 1. 17. If these passages of Scripture with sundry others were seriously considered by a minde prepared to submit to Gods good will and pleasure what ever it were when it should be discovered unto him such a soule would not be swayd and led a way with any carnall priviledges or worldly circumstances how plausible soever since all such are but vanity and vexation of spirit as the wise man assures us evidence of Eccles 1. 2. 14. Scripture is that only which ought to be our guide in what we do or say our supreame rule or touchstone to make triall of what we heare or see according whereunto if we proceed whatsoever be alledged to the contrary we may cleerly finde That persecution for matters of Religion does plainly crosse so many places of Scripture murders so many of Gods Saints and so much hinders the propagation of the Gospel as no other erronious tenet or heresie whatsoever for if the Gospel had but a free passage and the true Professours liberty to teach and publish it this only as a sovereigne remedy and counter poyson would prevaile against all heresies unlesse you will grant that errour may possibly vanquish truth and though our owne fond fancies should suggest never so many inconveniences to ensue thereon we ought to rest satisfied with so great a manifestation of Gods revealed will no waies attempting any thing or cleaving to such opinions which either directly or by rationall consequence and induction may hinder the preaching of the Gospel to all Nations If Kings or States may lawfully enact a Religion or settle any point of faith to be beleeved and practised by force and virtue of a new law then ought all subjects to be conformable thereunto and so become lyable to change and alter their Religion so often as the State and chiefest Councell of the Land shall deem just and requisite for as our predecessours could not make a law to binde their successours irrevocably or Note longer then they pleased themselves in civill matters much lesse in what concerns the Conscience so neither can we that are now living engage our posterity in any act but what they may repeal at pleasure with the same liberty and power by which it was made since the whole Kingdome being a body politicke indowed with a supremacie cannot have greater or lesse power over it selfe at one time then another wherefore since it is our duty to think very reverently of Laws and Acts when once established by the highest Court yet if we consider that they themselves doe not assume infallibility that both they Synods and chiefe Generall Councells have thought it expedient and just to repeal alter and sometimes enact Laws concerning Discipline and Doctrine quite contrary to their predecessours by which means a people in their life time have been compelled to change Religion twice or thrice my humblest desires beg leave to prostrate themselves in meeknesse and most submissive manner unto the three estates in Parliament That all former acts which countenance persecution for matters of Religion may be repealed and Liberty of Conscience which is the greatest liberty the Gospel brings restored lest whilest the prevailing party of Protestants in England think it lawfull to force other Protestants because lesse in number and differing from them in opinion to change Religion God in justice permit Papists to doe the like with Protestants in Ireland as well for our sins as their owne to the further desolation of both Kingdomes FINIS
persons and so deliver up both them and all others that shall be found guilty unto the Civill Magistrate which may not refuse to see the execution done And because it may be objected that many places of Scripture herein alledged may as well seem to speake for a tolleration of Popery and my selfe therein to plead for it let such be pleased to rest satisfied that though I cannot for the present make full discovery in the word of God why or how Papists should be forced by fines and other penalties to be of our Religion yet I take not upon me to be spokesman for a tolleration of theirs by reason of their Idolatry but my humble desires are prostrated unto the King and Parliament that all other Christians who are now reproached under the name of Puritans Separatists or Nonconformists of what kind soever who are so far from being suspected that they must needs be acknowledged the greatest enemies to Idolatry may enjoy such peace and freedome as will permit them to keep alwayes a good conscience both before God and man Act. 24. 16. And that they would vouchsafe out of the love they beare to Gods Cause and People to take into further consideration that if as Reformed Protestants we may not suffer Papists and Turks to make profession of their Religion amongst us in a qualified and more moderate manner as in some parts of Germany where they have Churches but are not permitted their publicke Processions or open exposing of the Sacrament as they call it which no Protestants can walke the streets about without being subject to be scandalized thereat how far in such case it may be found agreeable to the Word of God for Protestants to transplant themselves by Colonies or as particular Marchants to goe and live in Turky or in Italy and Spaine especially where though they were not troubled with the Inquisition though they were not forced to Church which they frequent notwithstanding to prevent the danger of it though they might enjoy their owne Religion quietly whether they may for this respect live in Italy and Spaine where they cannot chuse but see and must likewise seem to countenance by putting off of hats setting out lights adorning with pictures hangings or otherwise that part of their houses where the Procession passes sometimes with corporall kneeling and seldome without bowing even at their owne windows and in the streets as they walke about their businesse the superstitious pageantrie of their wil-worship and Idolatry which is the condition of all our Merchants and Travellers that go amongst them And whereas many will not sticke to say that such are luke-warme or of no Religion who desire a tolleration of so many I answer That it is the freedome of their owne conscience which they desire not to be indifferently of any Religion or prophanely of none at all but that they might enjoy alwayes peaceably that Religion which they have examined and found to be the true one and not be subject to a change so often as the Civill State or those of the highest Court shall please to vary for since they are chosen anew so often as a Parliament is called they may every time be of different if not of opposite opinions and religions and far more is it to be feared that such will be found carelesse if not negligent in the choice of their Religion as little troubling themselves to trie the spiritâ— whether they be of God or no 1 John 4. 1. or examine the opinions and doctrines which are taught receive them currantly what ever they be so they come sealed and delivered by authority of State It hath more then once come into my thoughts what might move the wisdome of God to leave the Scriptures so liable to the diversities of interpretations which in regard it savoured more of curiosity then edisying I purposely forbore to ruminate thereon however at the same instant it came into my minde as not altogether impossible that God might be so pleased to make men more diligent and inquisitive to search after truth and conscientious in imbracing it with fear and trembling Phil. 2. 12. after which manner we are required to work out our salvation In this respect the very Law of Moses consisting in a dead letter which the Divel himselfe could scarce controvert or pick a quarrell with did not render the Jews so scrupulous and conscionable as the Gospel doth Christians and even amongst all those that professe Christianity I conceive it may easily be observed that such as study the variety of opinions and trie the spirits out of a zeale to truth choosing their Religion by their owne judgements though erronious are yet more jealous of Gods worship and conscionable towards men Shall men so far distrust themselves to feare they may be misled into a false religion or opinion because they have liberty to make profession of the truth or can a man be in a better condition then he can wish himselfe to be are we the more acceptable to God because we will not be of the true Religion unlesse we be forced thereto or are we the more excusable in being of the false because we are willing to be compelled into it is the tyranny of the body so grievous to us and are we in love with spirituall bondage To be of a Religion because it is countenanced by the law in that Countrey where thou livest or because most men are of the same is no good reason it is not a hundred yeares since Popery was established by law in England and may be so againe for all that we can tell most part of Europe still being Papists Dear Reader search examine thine owne heart and consider whether it may not be found in the last day that many men have taken up that Religion which was with most importunity thrust upon them rather then they would take paines to make triall of it Oh but some will say it is presumption to be wiser then a Synod or a State consider againe I beseech thee in the feare of God who is more arrogant and presumptuous he that seeketh to enjoy his owne conscience peaceably only admonishing and informing such as run erronious wayes with all humility and love or those that imperiously and will they nill they constraine others to make profession of such opinions as they themselves are of and yet there is no medium between an implicite faith and that which a mans owne judgement and understanding leads him to But some will still object and say what shall be done to those that are obstinately malignant and maliciously perverse in their owne opinions I answer That as in the Parable it is said If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. So if informing exhorting and such fair means or others which are Scripture proofe doe not prevaile with such as are led into false opinions harsh and compulsive or other which are
unwarrantable cannot and therefore to charge a man that he is wilfully blinde and will not see the truth if he submit himselfe to heare and read what shall be lawfully required of him in that behalfe is the most uncivill unreasonable and unchristianlike offence that words know how to utter and flatly against all reason ordinary policie Scripture to endeavour or think that the mysticall Body of our Saviour may possibly be built up after such a manner as it should alwayes remaine in continuall fear and power of men to pull it downe againe and though we should suppose that this very man who is thus reproached had yeelded and complied in whatsoever could have been expected from him yet it was impossible for him to be in heart of this or that opinion to beleeve this or that doctrine of truth untill God had touched his heart and called him thereunto till when they ought still in meeknesse to instruct even those that oppose themselves if God peradventure will give them repentance to the acknowledgement of truth 2 Tim. 2. 25. as appears more largely in the following Discourse We say that Church Papists are most dangerous and hypocrites the worst of men what ground have we then or how can we excuse our provoking them to goe to Church or tempting them to be such by so many severall waies that may be lawfull to one who thinks so which to another would be sin because he doubts thereof have we not learned that eating of meats only was sin in some good Christians 1 Cor. 8. 10 11. when others might freely eat thereof without any guiltinesse at all how much more may the same case happen in points of discipline or doctrine wherein the worship of God is more highly interessed and concerned I confesse my selfe much inferiour to the taske I have undertook and should in no sort have presumed upon it had I not apprehended my selfe to be called thereunto through the silence of so many who were abundantly better qualified to undergoe it however I doubt not but God will be so far forth pleased to second my weak endeavours as sundry well disposed souls may be provoked to light their torches at these sparkles and prosecute it with more advantage for this cause am I moved to make them publick not for any private respect or interest of mine own further then they are involved in the generall for if at any time I stood in need of liberty and freedome in mine own particular I am not such a stranger to forreigne Countries both of severall climates and professions but that I can finde the way thither againe to purchase my enlargement I know I have not observed the symmetrie and rules of Architecture in contriving so large a Portall for so small a Fabrick however before I take my leave let me advertise thee that I plead not against but for liberty and that the best of all liberties the Liberty of Conscience not for but against imprisoning sining or tormenting of all others the most tyrannicall for matters meerly of Religion not for but against the shedding bloud Christian bloud Protestant bloud of the most conscientious Christians Gods dearest Saints the Lords inheritance for whose salvation only our Saviour shed his owne most precious bloud Dear Reader let but the thought hereof prevail with thee to demurre a little and consider whether this controversie about liberty or bondage life and death both temporall and spirituall though heretofore seldome thought on be not worth debating Nulla unquam de morte hominis cunctatio longâ— disclaime all cornall wisdome which knew not what to counsell thee renounce thine owne self will and wishes that foolishly have wished and willed so many things unduly as had not God witheld them from thee must needs have been thy finall ruine And now at last fit and prepare thy minde to receive in such further light and truth as the Blessed Spirit shall please to visit thee withall and rest assured that God who now stands looking out for such labourers wil in some degree and measure according to thy readinesse make thee an instrument of a sanctified peace and reformation where with three Kingdomes are now in travell to his owne glory and thy eternall happinesse Which God of his infinite goodnesse bestow upon thee and all such as in sincerity seek Peace and Truth Amen BEsides mispointing the Errata are many and some of them very grosse in which respect the Reader will doubtlesse finde the benefit thereof if before he proceed any further he resolve to rectifie these that follow viz. Page 4. linâ— 17. for perish read persist ibid. p. l. 35. take p. 6. l. 13. ingenuous ib. p. l. 38. Barbery p. 9. l. 12. many times p. 10. l. 20 persist p. 12. l. 22. whence p. 14. l. 26. those p. 18. l. 33. ingenuous p. 20. l. 5. doubting p. 22. l. 14. make p. 24. l. 39. one on p. 28. l. 32 expressely ib. p. l. 41. these p. 29. l. 3. cannot possibly p. 30. l. 29. with p. 32. l. 13. make p. 33. l. 11. apprehended p. 47. l. 15. from though he write to the end of l. 17. must come in at l. 20. after Beza p. 49. l. 22. extraordinarily ib. p. l. 29. us ib. p l. 38. principles p. 50. l. 12. your ib. p. l. 27. as is yet p. 51. l. 41. rather than p. 55. l. 20. have not p. 56. l. 6. principles Liberty of Conscience OR The only means to obtain PEACE and TRUTH THE Sword Pestilence and Famine are the three most dreadfull scourges wherewith God uses to chastise a stubborne People and although that Sinne be the only generall cause to pull downe vengeance and God ordinarily makes use of naturall meanes to convey it upon us in what kinde soever yet in the former man appeares to be a more principall and immediate instrument then in the two latter and doubtlesse by Gods permission hath a greater liberty and power to beginne and put an end to it which was the cause that the Sword onely hath destroyed far more without comparison then Famine and pestilence together wherefore when David found himselfe in a strait by the three propositions of Sword Pestilence and Famine which God made unto him as a punishment for numbring of the people knowing full well the cruelties of man chose to fall into 1 Chron. 25. the hand of God whâ—â—therefore sent the Pestilence upon Israell which in this respect besides others may justly be thought the more mercifull of all three and by consequence of what was said it will follow that such as have the keeping of the Sword with power to draw and put it up again must be accountable for all the bloudshed Had Kings no other thornes about their Crownes doubtlesse this one if duly thought on would keep them circumspect and watchfull in every action the least whereof though insensibly conduces somewhat towards Peace or Warfare Warres and rumours of warres have ever beene and are
all others that did consult as well as of the Apostles Elders and Brethren of Jerusalem had they been all assembled in a Synod and so much more would it have obliged their respective Churches whom they represented But perhaps it may be not improbably conjectured that Paul and Barnabas as they passed from Antioch through Cilicia and Syria understanding that the Churches there were no lesse disquieted with the same false doctrines of their own accords informed the Apostles Elders and Brethren of Jerusalem so much at some more private season whereupon they joyned them together in their Christian care and directed their letters joyntly to all the Gentiles of Antioch Syria and Cilicia because it was equally available to them all though the question was only moved by those of Antiochâ— Fifthly the Apostles and Elders answer of Jerusalem does not imply any necessity of those other Churches submission unto their determination otherwise then infallibly inspired men as appears by ver 28. Sixtly the result of the Assembly was not published nor the letters wrote as from a Synod but in the name of the Church of Jerusalem to the Churches of Antioch Syria and Cilicia for it saies vers 22. It pleased the Apostles and Elders with the whole Church to send chosen men c. and vers 23. The Apostles and Elders and Brethren send greeting whereas had they been assembled in Pontificalibus or as a Synod they would never have termed themselves by the denomination of a Church And seventhly they imposed not their decrees with Anathema's or upon the Churches utmost perill of fire and sword besides whatsoever was then decreed by that pretended Synod was only that Christians should abstaine from means offered unto Idols Vers 29. from bloud things strangled and from fornication with an expresse preamble That it seemed good to the Holy Ghost and them not lay Vers 28. any greater burden then those necessary thinge but the meat offered unto Idolls was quickly dispenced with and for bloud and things strangled 1 Cor. 8. 8. and 10. Chap. we take liberty unto our selves but if Synods and civill Magistrates would raise no further impositions for matters of Religion nor impose other penalties then are there specified it would not be so burdensome or so slavish a bondage to Gods Saints and most conscientious Christians as they have been faine to prevent by flight or live under to the great vexation of their soules and perhaps not altogether without a doubting conscience But why doe not Synods begin all their decrees with It pleaseth the Holy Ghost and us c. this me thinks is more plausible and easier to be beleeved then the forcing of their decrees and votes upon others can be digested for if any man tell me he is sometime miraculously inspired I have no infallible means to disprove him though it were false and sometimes I may see just inducements to beleeve him but I cannot possibly beleeve what he propounds unto me contrary to mine owne reason and understanding and yet though the Apostles Elders and Church of Christ in Jerusalem were immediately inspired and spake in the Holy Ghosts name yet they fixed not to their decrees any other conjuration or threatnings then If you doe these things you shall doe well Act 15. 29 Gregory Nazienzen could say that he never saw good end of Generall Councells and Hugo Grotius in these latter times both eminent Nazienz ad Prâ—co Epist 55. Grotii Apolog cap. 6. p. 108. for learning and a friend to the Church Government of the united Provinces does notwithstanding affirm that he could never understand how Synods can prove a singular remedy for reconciling differences in Religion and indeed as it may easily be observed that Generall Councells and Synods have seldome had good successe so for the most part it may easily appeare that there could not much better be expected for commonly the choice of such as were sent thither was factious or siding at the least and the whole proceedings accordingly they sought rather to decide matters by a major part of voyces then by mature debating and arguing of the question they did take advantages as well for alledging their owne reasons as concealing or over-shadowing the reasons of such as were of contrary opinions that they might not be heard debated or throughly understood and being in all respects watchfull how they might with craft and subâ—â—ty circumvent and over reach one another to compasse their private interests or indirect ends which the respective parties that sent them thither did principally aime at amongst other stratagems and pollicies it hath not been the least to lay hold of such times and seasons to make their motions or forbeare when such or such were present or absent which might best further or hinder by seconding or contradicting of their arguments But by Histories and Records of what passed betwixt all the Protestant Nations almost since the Reformation it appears plainly that though in some Countries and at some times when certaine hot spirits were predominant there hath been for a spirit very bitter persecuting of Protestants for difference in Religion yet their opinions and intentions when confiderately resolved were still settled for Liberty of Conscience and Calvin tells us That the holy Bishops of ancient Instit lib. 4. cap. 11. sect 3. times did not exercise their authority in fining imprisoning and civill punishments and for his owne judgement in this particular he saies Though he write a whole tract about punishing of Heretickes Ibid. sect 16. yet he could not chuse but acknowledge so much truth in a few lines only as confutes the whole Treatise where he tells us That as the Church hath no power of forcing of its owne so neither may it require such of civill Magistrates to imploy it in a coercive way And Beza God never gave power to man for imposing Lawes upon the Conscience nor can endure that any body besides himselfe should beare sway or dominion over the mindes of men de Haeret. Ã Civil Magist puniendis The States of the united Provinces when they first began to free themselves from the Spanish tyranny declared That they took not up Armes for matter of Religion as appears by letters which the States of Holland at that time wrote unto those of Amsterdam quoted by Hugo Grotius in his Apologie of those that governed Holland Cap. 2. p. 24. and the neighbouring Nations in 1618. for then Amsterdam and severall other chiefe Townes were absolutely Popish for matter of Religion and yet all those Provinces and severall Townes did unammously agree that though they joyned their force against the Spaniard and common enemy for redemption and maintenance of their priviledges and immunities yet the liberty and freedome of Conscience should be reserved to all and each of them respectively The Protestants of Switzerland and Germany have published to the same purpose in their Confessions and Manifesto's and even of latter yeares when the
LIBERTY OF CONSCIENCE OR THE Sole means to obtaine Peace and Truth Not onely reconciling His MAJESTY with His Subjects but all Christian States and Princes to one another with the freest passage for the GOSPEL Very seasonable and necessary in these distracted times when most men are weary of War and cannot finde the way to Peace Printed in the Yeare 1643. To every Christian Reader that seeks Truth as well as Peace Beloved in Christ Jesus LEt not the seeming noveltie of opinions deter thee from searching out the Truth and be assured that Gods people as well as worldlings have their times to fish in troubled waters wherefore before thou proceed on with this Discourse promise me I beseech thee to read it out and if thou then repent thee of thy paines let me but know so much and I shall willingly take upon me a double penance for thy satisfaction and amends I am not ignorant that the lawfulnesse of newtrality is much controverted both in policie and conscience but men of moderation which endeavour to qualifie or decline the precipice of extreams ought not to be accounted newtralls or luke-warme Such then as I presume will no more be of opinion that all on the Kings side are Papists or Popishly affected then that all on the Parliaments are Brownists Anabaptists or thereunto inclined nor all that are at Oxford enemies of God and godly men or all at London to take up Arms only for good of either but that there are on both sides great numbers though not equall which wish sincerely and mean well not withstanding there may have been many weaknesses infirmities errours expressed by them for the presence and influence of both the Armies I conceive but much alike conducing to make the people really good or bad though they must outwardly comply with both so long as they are neare them and have any thing to lose and do not yet perceive but that such Members of the Lords and Commons House are much the same notwithstanding their passing to and fro between London and Oxford But the London Pamphlets querie whether Papists are likely to settle the Protestant Religion And Aulicus seeming no lesse scrupulous askes whether Brownists or Anabaptists will But if a third should resolve them both and say that the Protestant Religion hath not been in England these eighty years he might run the hazard to be thought a libeller and yet it may chance be found so if we examine what it is whence it came whether it be not confined amongst the Lutherans and how much we differ from it though we still retain the name But what matters it whether we be called Protestants or otherwise or is truth and propriety the worse because 〈◊〉 endeavour or attaine them by the helpe of Papists and of Brownists 〈◊〉 not Papists and Brownists as lawfully serve their King and Countrey 〈◊〉 thundering legions of Primitive Christians did the 〈◊〉 〈◊〉 The King saies he took up defensive Arms and both Houses of 〈◊〉 a verre that they did so The Parliament party fear that if 〈◊〉 〈◊〉 â—hough his Majesty himselfe be not Popishly affected the Bishop 〈…〉 be 〈…〉 by their jurisdiction suppresse all such as did 〈◊〉 both to 〈◊〉 discipline and doctrine On the other side the Kings party is in as great a fear that if the Parliaments side should get the upper hand though they do not establish 〈◊〉 or Anabaptisme yet they would settle a Presbytery which may as much a bridge them the Liberty of Conscience as they themselves have been a bridged under Episcopacie heretofore in which respect each party for the present pretends to grant such a liberty as shall be sutable and complying with tender consciences but neither dare yeeld unto or trust the other In such a case as this is there no remedy Hath God left us quite destitute of meanes to stop so great a gap to prevent the totall ruine and desolation of three Nations not without the greatest scandall and offence which ever befell the Reformed Protestant Religion The feare is equall and extream on both sides though either of them is like enough to say the others fear is but imaginary yet both of them since they say so and cannot be disproved are to be treated and proceeded with alike To this the King addes and saies that besides sundry demonstrations of His grace and favour I have granted a perpetuall Parliament and if ever that should have an end they have still a trieniall Parliament to perpetuity which of themselves only transcend all the grants that ever my Predecessours made unto their Subjects and notwithstanding all this they attempt my life and take away my Revenues Royalty and Religion too if it were possible On the contrary the two Houses of Parliament in their severall Remonstrances have informed his Majesty how through predominancie of evill counsellours the Subjects liberties have had severall great breaches made upon them innovations of Doctrine and Discipline in their Religion and they are really and totally possessed that by the same and such like evill counsellours which are likely to succeed their whole priviledges and propriety will be forced from them and the profession of the true Protestant Religion utterly abolished assuring his Majesty notwithstanding that if he will be pleased to returne unto his great Councell cause delinquents to be brought to triall and settle the Militia of the Kingdome in such persons as both Houses may confide in there shall be no failing on their parts to make him a glorious Prince beloved at home feared abroad and enlarge his Revenues beyond all his Predecessours but not finding how to qualifie the diffidence which each hath of the other both sides have strengthned themselves brought severall Armies into the field fought some pitcht battells and had so many skirmishes and encounters as besides the firing of whole Townes deflouring of Virgins committing rapes rapines and a thousand other villanies hath been the death perhaps of above a hundred thousand soules in England only then which what could possibly befall more offensive unto God or damageable to the State Surely both parties should be desirous of composing such a difference which in so high a nature and degree is totally destructive unto both But alas the jealousies are such that neither dare well offer or entertain a Treaty lest the other should make advantage of it yet a King cannot be said to deal too great a measure of love unto his people nor subjects to out-doe their duty unto their King nor the sword be said or thought properly or justly to have a capacity and power of settling true Religion 〈◊〉 〈◊〉 of all ranks and conditions whatsoever more glorifie the King of Kings then in renouncing all earthly interests and advantages rather then his great Name should be evill spoken of or the bloud of his dearest Saints to be spilt upon the ground and yet we cannot possibly imagine without the greatest scandall of our owne charity and offence
unto the weaker brethren but that some of them have already dyed on either side God of his infinite mercy direct them both that neither of them come short or be found guilty in either Another of the London queries is Whether if Religion and the Stat ebe in imminent danger of an Oxford party both Houses of Parliament and so great a portion as adheres unto them may not defend themselves by Armes and since Aulicus seems to be as much afraid that both Religion Laws and Priviledges of Parliament are equally endangered by the London Apprentices and those that went to Westminster some will thinke it best to answer both in one and say necessity hath no law it is above all law and though there be neither Act of Parliament Ordinance of both Houses or so much as a bare order of either necessity will notwithstanding sufficiently warrant instruct the people as certainly and lawfully though not so readily to defend themselves from ruine and destruction grant then that the danger be imminent the necessity is implied therein and all the rest will follow This is a truth though such a one as must be justly ballanced and tenderly made use of it is no doctrine of libertinisme though libertines should abuse it and for a curbe to such as would flie out on either side If all fortifications throughout the Kingdome were once demolished it would be to little purpose for a King to require more of the Subjects then the Laws permit and they had willingnesse to performe or for the representatives to engage the Kingdome farther then they that chose them shall unanimously approve thereof And since the strength and power is naturally in the people as God doubtlesse allowes thereof that they might have a possibility to shelter themselves against the extremities of tyranny in what government soever so will none truly conscientious easily take occasion hereby to deny subjection to the Powers It is not sufficient to say there is imminent danger and necessity both God and man must see it is so and unlesse we be both wise conscientious in the mangage of it standers by and others the Saints of all neighbouring States and Nations will judge otherwise thereof hereafter what ever we our selves declare therein at present what would the King or Parliament gaine thereby if either of them did prevaile by sword in such case the conquered party must be still kept under by a martiall law and power which would so long continue grievous to them both untill the whole Kingdome be weary of it and joyntly agree to cast the yoke from off them so that unlesse the conditions be free just and equall in apprehension of them both Prerogative continued unto the King Priviledges to both Houses of Parliament and Liberties unto the Subject we cannot expect a during peace much lesse a Reformation of what is amisse either in Civill or Ecclesiasticall affaires nor Gods blessing upon any of them Having thus heard what is alledged and tryed and prepared our consciences on both sides let us thinke upon a Treaty and rather then be without it the wars may still be prosecuted as if there were no Treaty And because it may seem that the King and Parliament doe not confide in one another I wish with all meeknesse and submission that they may both consider whether it is not necessary that some such middle way be thought on as neither of them remaine at the meer power and mercy of the other and yet it would not be good to divide the Kingdom again into a Heptarchie or more or fewer portions but if it should be thought fitting towards the compassing a speedier disbanding of the Souldiers and demolishing all Inland works whereby the Countrey is not only plundered of what they have at present but absolutely discouraged to till the ground and nourish cattell lest both stocke and fruit be taken from them afterwards that in this interim only each of them may have a rationall security and safeguard against the others attempt whilest the bloud which hath been so long boyling be growne cold againe and every one of us better fitted and disposed to imbrace each other more cordially that in such case and for such purpose only certaine garrisons for a short time may still remaine in some of the Sea-Ports as both King and Parliament shall approve of For more facilitating of so good a worke give me leave to premise these few things 1. That the King being but one cannot possibly overmatch the Subjects unlesse they will themselves and therefore the Houses of Parliament may with lesse danger treat him more like a King 2. The King being sole disposer of his owne may better resolve to forgoe the present enjoyment of some small part there of a while when He shall finde that God will trie Him in calling for it to purchase His owne peace and three Kingdomes welfare which both Houses cannot comply in unlesse the major part be willing 3. Though the generall good of all his Subjects ought rather to oversway a King then all his owne interests in the Kingdome yet since it is more barsh to Royall flesh and bloud borne to rule and governe others to renounce their owne just rights much more to deliver up unto the adverse party all such as have adhered to Him so may the Parliament expresse much Noblenesse and Wisdome in being tender of pressing Him with so great a tryall 4. That though either side conceive the Propositions which shall be made unequall and little hopes of bettering them for the present yet I presume the difference will not be so great but both of them may expect security therein at time of need and in case either side should take advantage and break out again a good cause and conscience with a lesse Army may more hopefully expect assistance from God to overcome a greater 5. If Armes being laid downe on both sides the King through importunity of evill counsellours should refuse to passe any other Acts for redresse of sundry grievances which the Subjects yet lye under both Houses have the same liberty to withold their consent in such other Acts as were for the Kings advantage and I humbly propound whether it may not appeare upon enquiry that concerning civill interests the Subjects for the present stand in lesse need of new Acts to be passed in their favour then the King does of Subsidies His Majesty being no little indebted His charge so much encreased and His revenue lessened 6. If evill Counsellers or Courtiers should returne againe to innovate either in Church or State they cannot have the boldnesse or power to worke such mischiese but a trieniall Parliament will easily be able to make them weary of it And lastly That it cannot be for the good of King and People that the three estates in Parliament though Armes were quite laid downe should stand severely upon the priviledge of their negative respective voyces but necessarily must comply with one another to
make their mutuall happinesse compleat And because I am verily perswaded that one great reason which moved God to permit these Kingdomes to be thus divided and engaged in a civill War was the generall obstinacie and aversenesse of most men of all ranks and qualities in each Nation to tollerate and beare with tender consciences and different opinions of their brethren unlesse they were thereunto so far necessitated that without it there must inevitably ensue on both sides a totall ruine and destruction which is full neare the present wofull condition that all three so lately flourishing Kingdomes are now plunged into God of his great mercy vouchsafe effectually to shew them their deliverance in this respect as also in that I cannot thinke that God hath suffered so much bloudshed either to establish the Kings Prerogative or the Priviledge of Parliament only but that He hath yet a far greater worke of his own to bring about I humbly conceive that Liberty of Conscience may deservedly require to be first treated on what and how far forth it may and ought to be permitted which being throughly debated and agreed on by both sides as the first Article to be forthwith ratified by the three citates in Parliament all the rest will doubtlesse follow more willingly and sweetly If a man will raile against the high Commission Court or in a seditious manner revile Episcopacie or Presbytery he shall not want multitudes to countenance and cry him up but such as in a Christian way goe about with meeknesse to discover and desire the spring head may be reformed the unwarrantable power of both witheld from whence the spirituall wickednesses arise and without which though we should chance be eased a while by change upon the abolishing of Prelacie yet the milde and gentle interregnum would prove so much more cruell to us afterwards when a succeeding government having the selfe same corrupting principles with Episcopacie and knowing its own strength shall contrary to Pauls doctrine 2 Cor. 1. 24. assume againe the dominion of our consciences after we had tasted the sweetnesse of Christian liberty and flattered our selves with the continuance of it such I say may run the hazard to be accounted presumptuous turbulent or innovaters so dim sighted are most men in the mystery of godlinesse and so inclinable to be transported with carnall wisdome and security It is not the imperiousnesse of Episcopacie Presbytery or a 〈◊〉 in what degree of comparison soever they shall ranke themselves which can securge men into a spirituall Temple fit for the Holy Ghost to dwell in no 〈◊〉 much conducing thereunto as a fatherly reproving a brotherly ad 〈◊〉 〈◊〉 most patheticall beseeching one another like that of St. Paul 〈…〉 the bowels and tenderest compassion of Jesus Christ 〈…〉 practised by either of them in respect of what they ought and how little fruit we see thereof I desire no wayes to aggravate but mention only God is my record not so much for their sorrow as amendment having just cause to pray that I may finde repentance for my share thereof which is not with the least Let both the Oxford and London party consider duly whether to be persecuted be not a signe of the true Church since Paul saies 2 Tim. 3. 12. All that will live godly must suffer persecution and consequently though we had not one word more in all the Bible to this purpose whether that government be not likeliest to be such as Christ intended to rule his people by whom he calls his Sheep his Lambes Joh. 21. 15 16 no creatures of prey which most respects and bears with tender consciences and since all governments may degenerate into tyranny though for the present all things were settled according to either of their desires whether notwithstanding they ought not to wish and even in meer policie endeavour that there might be a tolleration of weake consciences lest through the vicissitude and wheeling about of time their owne consciences might come againe to be oppressed hereafter for Salomon saies Ec. 1. 9. There is no new thing under the sun and the thing which hath been is that which shall be done againe hereafter and the generall applause and confidence which Episcopacie had so lately of its owne strength in this Kingdome should be a warning for all other governments not to subject themselves through presumption of their power and party unto the like downfall and destruction and such as have either felt or understood the spirituall bondage which this Kingdome hath twice suffered in time of Popery and Prelacie by reason of their coercive jurisdiction unlesse they be both earnest with God and man that the same be not given unto any other government will bring upon their owne soules the miscarriage of all such as perish through the tyranny which it will infallibly fall into the exercise hereafter it was not their Popery or Prelacie that was to themselves which so much oppressed us as their power otherwise the persons of such which still remained in the same Popish and Prelaticall opinions ought to have been rather proceeded against and not that power to be arraigned and condemned both of spirituall and corporall rape and murder in Prelacie which was so sooner after to be again enthroned in Presbytery I humbly querie what it might be that moved both Houses of Parliament to vote and prepare a Bill against Episcopacie or that prevailed with the Estates of Scotland to declare it Antichristian if it were only an abusing of such power as was given to the Church and might possibly have been well imployed then may a Reformation or punishing of such Bishops as abused it redresse our grievances and the government still remaine established but if it were the great Diana Act. 19. 24 28. that strumpet and Idol which is common to them all that plenepotentiary jurisdiction to administer or passe sentence against their brethren in person or estate by vertue of a coercive discipline and dominion how can it safely be given unto any other government since that both Popular and Aristocraticall with all others are as infallibly though not equally subject to tyrannize as the Papaller Episcopall And whereas it is said that Presbytery disclaimes coercive power to be in the Church but about it only to be imployed by the Civill Magistrate in behalfe and benefit of the Church I would faine be informed whether the Civill Magistrate be Judge when it is fitting to imploy such power for behoofe of the Church and if he be whether then the Civill Magistrate be not above the Church and every member and the whole Church lyable to correction though they offend not in their owne opinions and if the Civill Magistrate may not move therein untill the Church or Presbytery require whether such may not be said the Churches using of the Civill sword in a more superlative and sovereigne way little differing from what they practise in the Papacie which is first to degrade and disrobe all Ecclesiasticall
spirits whether 2 Cor. 13. 5. 1 Joh. 4. 1. Gal. 1. 8. they be of God or Search the Scriptures whether the doctrine taught us now be the same which the Apostles left us when we may not professe the Religion we apprehend to be the only true one but are forced to make profession of that only which the State shall thinke fit and declare to be such Nay in that St. Paul sayes Trie the spirits whether they bee of God or no and tells them plainly that if any man thinke himselfe to be something then he is nothing that he deceiveth himselfe and that every man should therefore prove his owne worke and that then he shall have rejoycing in himselfe alone and not in another for every man shall beare his owne burthen Gal. 6. 3 4 5. And to the Thessalonians he saies Prove all things and hold fast that which is good 1 Thess 5. 21. Do not such thwart and resist these Scriptures who take upon them to assigne and stint men unto certaine spirits as though they could be saved by the faith and knowledge of others with expresse peremptory commands to receive them for the true Spirit of God without any triall or examination and indeed it is better to take up a Religion without triall upon adventure then having examined and found it Antichristian or erronious submit unto it notwithstanding but certainly if well examined this will appeare not a bare adding or taking from the word of God but a flat opposition and giving the lie as I may terme it unto the Scriptures for whom a heavier judgement is preparing if such a one were possible then that which is denounced in the Revelation Rev. 22. 18 19 What if the Prince and Peeres should change Religion must they be subject also to persecution I know not how they can be well secured so long as such Statutes are in force for in that they concerne matters of Religion if they binde at all they binde most of all But what if a King and Parliament should repeale all Acts against the Papists and passe others of the same tenour against all Protestants must we therefore all turne Papists If that Religion must be received and forced upon the consciences of people which by a major part is voted to be the true one I know no remedy but that we may be lyable againe hereafter to change as often as those that lived in the Reignes of Henry 8. Edward 6. Queen Mary and Queen Elizabeth My humble desires therefore are that we may not procrastinate any longer the preventing so great a misery as the world cannot possibly torment us with a greater not through confidence of a present prevailing party or such other assurance as carnall policie and wisdome doe only furnish us withall the Bishops condition may be sufficient item to us in this behalfe who notwithstanding so many suffered by them had within lesse then five yeares since greater multitudes of abettors within this Kingdome then ever any kinde of Church government in likelihood will find hereafter it is necessary therefore to proceed upon a sure foundation by passing an act against persecution for Religion which besides the agreeablenesse with Scripture all degrees of people having once tasted the sweetnesse of it will never suffer themselves to be bereaved thereof againe and by that means become a sure establisher of the generall peace of the Kingdome and dispose every one more willingly to submit to higher powers though to some prejudice of his propriety when he apprehends himself certain to enjoy the Liberty of his Conscience But may we not any longer be subject unto men Surely then in 1 Cor. 7. 22 23 whatsoever sense it be meant we must be subject unto Christ his yoke is easie and we must not live lawlesse as we our selves list Matth. 11. 30. but persecution imposes a heavier yoke of subjection upon the Conscience then any Prince or Tyrant in the world doth upon the body of his Subjects And although every soule must be subject to higher Powers in civill matters yet there are degrees of subjection and relations in a Common-wealth whereby one is bound to yeeld more or lesse subjection obedience respect and honour according to the respective Lawes and ranke wherein he stands and yet in most Countries every Subject from the highest to the lowest hath a kinde of freedome and possibility of quitting himselfe from the most toilsome and inferiour vassalage if he be a man of abilities or wealth but that Law which imposes on the Conscience serves all alike save that the most ingenious and conscientious Note are most afflicted with it and so long as it is in force a good Conscience hath no meanes either to evade it or dispence with it But how fruitlesse a course it is to force men to conformity in a Religion they have no liking of will appeare by the small successe it wrought on Papists here in England many whereof went to Church when they were strictly lookt too stopping their eares with wooll because they would not heare at all or heare with an intention to beleeve the contrary or else like Protestant Merchants and travellers in Italy and Spaine which ordinarily goe to Masse and Vespers to avoid suspition of the Inquisition but because their hearts joyn not in the Church devotions they purposely send their eyes a gadding after beauty whilest many too too many by custome assume so great a liberty as if the eye could not sin in one respect whilest the heart consented not in another or rather as if God would pardon them the lust of the eye so long as they were not Popish in their hearts But more remarkable it is in the Moores of Spaine and Jewes of Portugal some whereof dissembled Popery in their successive generations some hundreds of yeares together untill the Moores being discovered in such multitudes as that the King not thinking it safe to retaine them longer in so slavish a captivity of the Conscience nor able to give them a tolleration without the Popes dispencing commanded them to be gone and accordingly about the yeare 1606. they conveyed themselves into Barbaria and Turkey with such a stocke of Christian crafts and pollicie as not only the Pirates but those whole Nations are much advantaged and improved to the no lesse shame than detriment of Christianity Oh let not the like befall England with her manufactors but I feare it is almost too late to wish so for so many thousands of them being already gone are able to teach all the world unlesse both they be suddenly recalled and others encouraged to continue by a Liberty of Conscience And for the Jewes in Portugall the Inquisition used alwaies to be full of them seldome without foure hundred or five hundred together and though most of them will not scruple and many of them chuse rather to marry with such as really are Christians that they may with more security play the hypocrites yet
damne him because he doubts so long Rom. 14. 23. as he lives peaceably and gives unto Caesar the things which are Caesars In Genesis we finde that Hamor and Sechem told the men of their City that Jacob and his children were peaceable and therefore moved that they might dwell in the land and trade therein but when Simeon and Levi had treacherously slaine Hamor Sechem and all their males whilst they were sore after their late circumcision though it was in revenge that Sechem had first defiled their sister Dinah yet Jacob reproved them saying ye have troubled me and made me to stinke amongst the inhabitants Gen. 34. 2. 21. 25. 30. So when the Protestant Princes made intercession to the Emperours of Germany or Kings of France in behalfe of such as professed the reformed Religion nay when any Christian Prince made meanes to Turke or Persian that their subjects might live within their jurisdictions enjoying Liberty of Conscience doe we thinke they used any other arguments then that such Christians were peaceable harmlesse men medled not with the State or Government and desired only that they might be permitted to recide there and enjoy the freedome of their Conscience where they had their revenues friends or best meanes to get a livelihood they moved not that such poore Christians might not be persecuted because they were of the true Religion for every man thinkes his owne to be the truest and though he take advice of never so many will not let another be finall judge thereof for Turkes have as much reason to persecute Christians as Christians have to persecute Turkes but for Christians to persecute one another and yet blame one another for the same persecution how can they chuse but thinke St. Pauls reprehension was not so sutable to the Romans as themselves and how can they expect to avoid Gods judgements mentioned in the Text so long as they perish so wilfully condemning others for what they doe themselves the words are these Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy selfe for thou that judgest Rom. 1. 1. 3. doest the same things And thinkest thou this O man that judgest them which doe such things and doest the same that thou shalt escape the judgement Might not St. Paul if he were now living say Thou Protestant sayest thou a man a Calvinist should not persecute and doest thou the same Thou Calvinist sayest thou a man a Protestant should not persecute and doest thou the same Since it is most true that they must mutually justifie or mutually condemne each other and though it will be by both sides alleadged that none are put to death amongst Note them meerly for Religion sake I feare me it may be found upon due scrutiny how many have dyed on both sides as well for exercising their owne Religion as seeking to convert others and in regard that both Calvinists Lutherans and all others of the reformed Religion have received and acknowledged our Saviours command to love their neighbours as themselves and doe to others as they would be done to and Mat. 19. 19. Luke 6. 31. and 22 32. thinke they are no lesse bound then St. Peter when he was converted to convert his brethren and this being a doctrine and point of Faith which all reformed Christians make profession of such of them as have been imprisoned fined banished or put to death for no other cause but what this point of their faith obliged them to cannot be said otherwise then to have beene thus persecuted meerly for Religion sake And there is this more of aggravation that for the most part these fierce and persecuting Christians esteem each other in a damnable condition so long as they perish and dye therein and yet either of them being by the other condemned to death shall have his pardon if he become a convert which is a destroying of the spirit that the flesh may be saved just opposite to St. Pauls doctrine but if he refuse they proceed to execution which according to their owne opinion sends them irrevocably to hell whereas in Christian charity they ought rather to reprieve them that there might be a possibility of their conversion and were we not besotted with most supine carelessenes or ignorance wee should not chuse but see that persecuting and putting to death the body of such as differ from us in religion or opinion cannot possibly be out of charity to their soules but must needs acknowledge that either we are guilty of their perishing both body and soule if they dye in such opinions or else condemne our selves on the other side for putting them to death because they were of such a religion or opinion as accompained them to heaven If St. Paul to the Corinthians prescribes all 1 Cor. 5. 5 Christians a way of proceeding against sinners for destruction of the flesh that the spirit may be saved in the day of our Lord Jesus and if hee tels Timothy that a servant of the Lord must not strive but be gentle unto all 2 Tim. 2. 24 25 26. men apt to teach patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the truth and that they may recover themselves out of the snares of the Divell what art thou O Christian who contradicting the Holy Ghost in these places of Scripture thus puttest Christians to death after such a manner and in such a time as that according to the faith whereof thou thy selfe makest profession the spirit of such Christians cannot possibly be saved but must inevitably be damned in the day of our Lord Jesus consider of it I beseech thee in the feare of God and be humbled endeavouring to redeem thine owne misdoing by the grace of God in earnestly petitioning his divine Goodnesse to dispose the King and Parliament for repealing some lawes and enacting others whereby the people may be free hereafter from so dangerous a temptation as this power and colour of persecuting others for Religion sake leads them unto But I must not yet leave St. Paul without making a little more use of so bright a light who reproving the Corinthians in that they suffered such as committed fornication to live amongst them though absent by virtue of his Apostleship judged such offenders to be taken from them and by the same authority commanded the Church of Corinth to 1 Cor. 5. 3 4 5. put it in execution that when they came together in the name of the Lord Jesus they should deliver such a one unto Sathan for the destruction of the flesh that the spirit might be saved in the day of the Lord Jesus Now either this delivering up to Sathan was a present putting to death with a blasphemous inference that the sudden putting to death is a saving of the soul or else it is only some Ecclesiasticall and Christian censure whereby the
talents of silver and gave him the poore Jews to boot to be murdered in such a manner as his cruelty could bâ—st conâ—rive Oh how often hath this wicked advice of Haman been practised upon Gods best people in all parts of Christendome for there are Puritanes both in Spaine and Italy in greater numbers then ever appeared in England before this present Parliament and permitted to meet and walke peaceably up and downe the streets together more numerous then ever yet 〈◊〉 saw in London may it in Gods time be spoken to the greater humbling then shame of this Nation and all Protestants besides But how often thinke we may it have been suggested unto our Gracious Sovereignes and i 〈…〉 nuated unto the people how disserviceable and dangerous the Puâ—itanes were unto the State surely not seldome or else they would never have reduced so many thousands of them into a necessity of leaving the Land and carry with them their gifts arts and manufactures into other Countries to the greatest detriment of this Common-wealth and yet far greater losse and judgement unto Gods Church in England But what hath been the end of the grand Politicians and Persecuters may it not be observed that like Haman who was hanged on the gallowes which he himselfe had caused to be set up for Mordeâ—ai so many nay very many of the greatest that ever yet appeared enemies unto Gods people have been taken in their own nets and felt those penalties and proceedings which they first invented and practised upon others And as that villanous designe of Hamans Est 8. 8. through Gods providence proved so much more successefull unto the Jewes 〈◊〉 in like manner may the sun-shine of Gods love have beene seene to breake out still more bright and comfortable towards such as in all times have been reproached for Puritanes I may not say for any deserts or works of theirs but through Gods most gracious providence which as Mordecai foretold to Esther cap. 4. 14. hath wrought enlargement and deliverance to them though they perhaps may be said to have endeavoured it not without many weaknesses and failings But since God both can and will finish his owne great work of Reformation in spight of all opposition Let such as thinke they stand take 1 Cor. 10. 12. Note heeâ— lest they fall and may it be far from any of Gods good servants to imagine that God delivered them out of persecution to the end they might be inabled to persecute their brethren Persecution is a sinne Gal. 4. 28 29. a signe of the Church malignant and no degree thereof dispensable by Popery Episcopacie or Presbytery neither may God be thought to be the author of it or countenance it further then he doth other sinnes by barely permitting them in wrath and judgement to chastife and scourge a sinfull people the whole Kingdome did acknowledge it whilest Popery domineered the greatest part are weary of it in Prelacie O let Presbytery be forewarned thereby and know that they have the same temptation which was common to both the other Governments and wherein they miscarried The Jewes came out with 1 Cor. 10. 13. swords and staves to apprehend our Saviour but God never blessed them in it nor sanctified them since to bring men in and made profession of the Gospel Let all the reasons grounds and principles for a coercive power and discipline in matter of Religion be produced and it will most evidently appeare how Presbytery cannot possibly alledge more or better then what the Papacie and Prelacie first brought to light all having the self same inbred matter and corruption in them which infallibly though not with equal posting inclines them naturally to degenerate into tyranny persecution and the work which they all fight against being of God cannot possibly be overthrowne but will notwithstanding be brought about to the greater misery and confusion Act. 5. 39. of all such who if they would make strickt enquiry with an upright heart into the nature of such government could not likely chuse having felt or understood the bondage which this Kingdome hath already twice suffered under it but see the malignant poyson and putrifaction which is bred and lyes lurking within the bowells thereof and be weary of it yet I forbeare to judge and in all meeknesse beseech that they would be as backwards in judging others The Italians have a Proverbe that whosoever goes beyond his commission must run the hazard of it for his owne account but for such who have no commission at all and yet take away the liberty livelihood limbs and lives of their Christian brethren and that for meere matter of conscience only cannot amount to lesse then the shedding of innocent blould that crying sinne for which the Jewes remain still scattered upon the face of the earth untill this day But have the Jews been thus afflicted for putting Christ to death and a few of Gods Prophets only how excessive then will be the torments of such Christian States which have persecuted and put to death thousands of Christians for every single soule which was executed by the Jews and that principally because such Christians differed from them onely in opinion when â—f they had been Turkes or Pagans they might likely have escaped But you will say perhaps that the Jews put Christ to death the Object Answ ransome and Saviour of the whole world I answer That they knew him not to be Christ and that the Jewes had then better grounds and warrant to put a blasphemer to death and such they ccounted Jesus then Lev. 24. 16. 〈…〉 Matth. 26. 65. Gen. 45. 3. 5. Math. 26. 53 54 56. Christians have now Secondly I answer That when Joseph perceived that his brethren were troubled in minde and grieved for having sold him into slavery making himselfe knowne bid them not be grieved or angry with themselves for that God hand sent him before into Egypt to preserve their lives and cur Saviour after they had laid hands on him and apprehending him for the comfort no doubt of repentant Jewes was pleased so say That if he had prayed his Father could have given him more then twelve legions of Angels but then the Scriptures would not have been fulfilled that it must be so and that all was done that the Scriptures of the Prophets might be fulfilled In John we finde that therefore they could not beleeve because Esaias saith He hath blinded their eyes Joh. 12. 39. 40. And whereas the same Evangelist saith 1 John 4. 20. He that loveth not his brother whom he hath seen how shall he love God whom he hath not seen So the Jews though they saw Jesus and crucified him yet they knew him not to be God and by Johns way of arguing were so much more to be excused and the sinne of Christians aggravated who doe not only know their brethren but many times acknowledge that they setting aside the difference of opinion have more eminent gifts and
abilities then themselves and yet will not forbeare to perplex and perfecute them and according to the principles which many of them hold and practise had they been living in our Saviours dayes they would Note have been far likelier to have crucified him then were the Jews themselves And who can reslve me whether the penitent thiefe was not once guilty and actually consenting unto Christs death or whether such Christians as come short in nothing but that they have not Christ on earth in their power will not be one day found guilty or crucifying him againe though they could not act it upon his person besides the Saints are coheirâ—s with Christ they are his beloved ones his glory his Rom. 8. 17 Râ—v 2. 9. Psi 108. 6 Eph 1. 23. 1 Cor. 12. 12. Pâ—â— 105. 15 2 Cor. 8 23 Heb. â—3 〈◊〉 〈…〉 〈…〉 spouse nay they are his body they are Christ himselfe they are all Aâ—ointed of the Lord and we are forbid to touch them Oh let us not be longer guilty of persecuting the least of them And wheâ—eas Saint Paul exhorted the Hebrewes that they should not be forgetfull to entertaine strangers because some thereby had entertained Angels unawares I humbly wiâ—h all Châ—istian people would in the feare of God consider whether in putting their Christian brethren to death for matters of conscience Religion only they do not run a thousand times greater hazard to spill the innocent bloud of Gods chosen people his first born whose names are written in heaven and that it be imputed to them to have Heb. 12. 23. crucified the Lord himselfe againe far more wilfully then the Jewes because we crucifie him in his Saints our brethren whom we have both 〈◊〉 and knowne Matth. 25. 40. 45. It is said in the Acts Act. 18. 12 13 14 16. that when Gallio was Deputy of Achaia the Jewes made insurrection with one accord against Paul and brought him to the judgement feat saying This fellow perwadeth men to worship God contrary to the Law but Gaellio answered the Jews and told them if it were a matter of wrong or wicked lewdnesse he would have done as equity required and herewith drove them from the judgement seat now though no doubt but God guided this proceeding of Gallio that Paul might have the better opportunity to preach the Gospel so is Gallio his judgement more remarkable who at such a time and instant as God had over him a speciall and more then ordinary providence could say though it is likely that he regarded alike the Jewish and the Christian Religion yet we who are under the Gospel may especially learne it from him that the worshiping of God in a Note different manner though contrary to an established civill Law according as men finde themselves bound in conscience which must not be wavering or doubting ought not to be interpreted or accounted as wicked lewdnesse or a matter of wrong to those that were of another opinion much lesse be punished as such The passage of Gamaliel Act. cap. 5. and what he said to disswade the Jewes from persecuting the Apostles to death is no lesse worth our serious consideration The Apostles having cured and converted multitudes of people vers 18. the high Priest and all that were with him being full of indignation laid hands on the Apostles and put them into prison but the Lord who never forsakes those that trust in him sent an Angel and brought them out againe the Apostles according as the Angel bid them went into the Temple to reach the word of life which when the Jewes understood they caused them to be apprehended and brought before the Councell that they might be put to death The Jewes having finished their accusations and the Apostles answered what God inspired them with for their owne defence Gamaliel one of the Councell a Pharisie a great Doctor of the Law and in reputation among the people having commanded the Apostles to withdraw said unto them vers 35. Ye men of Israel take heed to your selves what ye intend to doe concerning these men and having given examples of Theudas and Judas who for a while drawing much people to them were afterwards dispersed exhorted them to let the Apostles alone saying v. 38. 39. if this counsell or this worke be of God ye cannot overthrow is lest happily yt be found even to fight against God and the Jewes agreed with him I know that most men now adayes either reflect little upon these Scriptures or account both Gamaliel and Gallio to have plaid the worldly polititians in this businesse and not being servent in their owne Religion tooke care only to quiet the people for the present alledging that we must not live like those that say let the world goe how it list nor Object expect that God will relieve us when we dye still in the ditch and cry God helpe ut only but I desire such to consider that as the luke-warm are so distastefull unto God that he hath declared himselfe to spue them Answ Rev. 3. 16. Rom. 10. 2 Jam. 2. 19. 20. out so he hath also said that men many times have a zeale without knowledge and that the wrath of man workes not the righteousnesse of God for which cause James exhorts them to be slow to wrath Gamaliel and Gallio are not to be looked upon barely as polititians who in that respect might be biased carried away through their own private interest or that of State but their reason should be truly valued by men of moderate temper not without zeale the more the better so it be according to knowledge but I mean such men as are not engaged to Rom. 10. 2 the contrary opinion Gamaliels great argument was that the Jewes should forbeare to persecute the Apostles because they ran a hazard of Note fighting against God and this was no bare jealousie or phansie of Gamaliele but a most sacred truth for we finde that our Saviour told Paul before he was converted that he persecuted him whilest he held the garments of those that stoned Steven and haled the Saints both men and women up and downe before Magistrates and into prison Act. 9. 4 5. and 22. and 23. chap. And it is yet further to be observed that these advices and counsells of Gallio and Gamaliel were not only grounded upon policie reason and Religion but were in favour of the Apostles and recorded by the Spirit of God with the liberty and successe which ensued thereon in the Apostles freer preaching of the Gospell which in a kinde of silent manner tells us they were guided by an especiall providence to become instruments of procuring Liberty of Conscience unto the Apostles and remaine an example for all Christians to grant the sike to one another Will it not be acknowledged that the Bishops in Queene Maries dayes and since persecuted many Christians and therein resisted Christ instead of setting him up upon his throne Yea some will
castest my worâ—s behinde thee Yet these Persecutors and Inquisitons which compell others to communion with them doe not barely prostitute the sacred Ordinances of God by aâ—table 〈…〉 cing and alluring a mixt multitude to abuse them but far more â—o naturally and with greater impiety because spirituall then those of Sodome tempt provoke and force them by â—â—â—â—ny severall wayes to ravish and deflowre the Church their spirituall Mother and dearest Spouse of Christ Nay suppose Christ Jesus himselfe should come againe personally and llive amongst us upon earth I would very saine be assured how he might be free of being persocuted and crucified againe according to the principalls of such government if he should either worke miracles or teach or speake any thing besides the rule of mans inventions or above the capacity of our fraile and carnall apprehensions It is acknowledged that St. Paul sayes Rom. 13. 1. Let every soule be subject unto the higher powers but this only is meant in civill matters and not such as may concerne the inward governing and reglement of the soul or affect the conscience with remorse and guiltinesse for first we finde in severall other texts that if the difference be between Gods prerogative and the powers on earth It is better to they God then man and Act. 5. 29. that Paul meant no lesse appears clearly in the same Chaper where he sayes Rom. 13. 5. Ye must needs be subject not only for wrath but also for conscience sake which cannot possibly succeed if they commanded any thing contrary in conscience or the divine Supremacy unto which only as it is acknowledged even by the light of Nature the conscience is primarily subject and not unto any other Law or Court without expresse warrant and dispensation Secondly though we must be subject unto all Powers because the Powers and Ministers are of God yet we are not bound to be subject to any of them farther then their known respective powers extend for the power which is assumed beyond their bounds is not of God and so the reason which Paul urges why we must be obedient falls to ground I meane in respect of active obedience and for passive especially towards those that are supreme I refer the Reader to such as have so lately argued it so largely I deâ—â—â—e not to seem as thinking that Christians may live as they list for when Paul told the Galatians Gal. 5. 13. that they were called unto liberty he bid them withall not use it for an occasion to the flesh of that government is ever a whit the lesse necessary in any Church State on Common-wealth for even a Corporation or family cannot well subsist without it but it may not be imagined that God did not prescribe and leave expresse warrant how he would have his owne house governed Paul tells Timothy that he wrote those things unto him hoping to come in person shortly but in case he carried longer that Timothy might know how he ought to behave himselfe in the house of God 1 Tim. 2. 14. and as Paul thought these directions enough and Timothy might not goe beyond commission so neither may we imploy any other means or instruments to uphold Christs government or houshold then such as were by him prescribed which St. Paul sayes 2 Cor. 10. 4 5. are only Spirituall but mighty through God to the pulling downe of strong holds casting downe imaginations and every high thing which exalteth is selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ And he said to the Ephesians Put on the armour of God that you may be able to stand against the wiles of the divell for we wrestle not against flesh and bloud but against the rulers of darknesse of this world against spirituall wickednesse in high places Eph. 6. 11 12. The armour prescribed by him was only spirituall and therefore their enemies cannot be imagined otherwise then spirituall But if civill powers or others have authority in matters of Religion then their commands and Laws in that respect must be as absolute as in any other and ought equally to be obeyed which would ingage the whole Kingdome still to the Discipline of the Common-Brayer-Book and government of Episcopacy which for the present stand established by sundry Acts of Parliament unrepealed and all Puritans Non-conformists or Protestant separatists of what sort soever are as subject to persecution as any Papists which appears by the respective Acts themselves in that behalfe 2. and 3. Edw. 6. cap. 5. and 6. Edw 6. cap. 1. 1. Eliz. cap. 2. And if Subjects may say that Episcopacie and the Service-Booke are Antichristian contrary to the word of God and may be their own judges in that respect what hinders but they may say so too concerning Presbytery or any other government Wherefore there remaines no modium either a Liberty of Conscience must be permitted us to enjoy our owne opinions in matters of Religion or else there is a necessity of being liable and subject against Conscience whensoever the civill powers which surely are no more infallible then Ecclesiasticall shall happen to enact or stablish any thing else lesse consonant and agreeing to the word of God And whereas the 15. Chapter of the Acts is commonly alledged from whence they deduce the authority and use of Synods with a supremacie of power in matters Ecclesiasticall I say that whatsoever is pretended from thence in behalfe of Synods Papists have long since said the same and far more in favour of their Generall Councells but that there is no ground at all in that place neither for Synods or General Councells in that way which is pretended by either of them besides sundry others will manifestly appeare by these few reasons First because Paul and Barnabas with the others sent from Antioch did not appeare as Commissioners or Representatives at the consultation of Jerusalem jointly to consult with the Apostles and Elders about the Act. 15. 4. 5. matter in question but only made relation of their message as bare messengers 2. The Text it selfe saies they should go to Jerusalem unto the Apostles and Elders about this question and not unto a Synod Vers 2. Thirdly the Apostles and Elders of Jerusalem only came together to consider of the businesse as appeares by collating vers 6. with vers 2. and 4. the multitude which were then present being perhaps standers Vers 12. by as I may so say or rather the Brethren also who if they did consult in v. 23. they were the Brethren of Jerusalem the naming whereof evidences more plainly that there were no others who consulted Fourthly Synia and Cilicia had no Commissioners there for if they had they would have been named as well as Paul and Barnabas when the Apostles Elders and Brethren of Jerusalem wrote their letters and the decree Vers 23. should have been published in the name of the Commissioners and Representatives of Antioch Syria Cilicia and
Synod of Dort was first thought on to be assembled most of the States and Townes declared themselves before hand that it was not their intentions that the said Synod should oblige them unto any thing that was not agreeable to their laws and government which as I said before had abundantly established and ratified a Liberty of Conscience to every particular person that inhabited amongst them And though upon the determination of the same Synod in the point of Predestination against Arminians there ensued suddenly in some few places by the instigation of a most violent party seconded by the Prince a fierce persecution and banishment of divers Ministers and others which were of that opinion with a totall silencing and inhibiting them to preach yet they were quickly restored againe and have now their places of publicke meetings and greater liberty then ever and that in Amsterdam and Utreckt where they had suffered most to the very change and alteration of their government as may be seen more at large in Grotius his Apologie But the States of Frisia in July 1622. put out a severe edict which is to be seen in Print that none of the Dort Synod decrees should be put in execution throughout their jurisdiction untill they were by themselves in their owne Courts and Magistrates approved on and in fine I doe not finde so much as any one place or City throughout the united Provinces where any one decree which that Synod passed is at present coercively enforced upon the inhabitants in any kinde but contrary wise it is well knowne to all how they permit people of all Religions to live amongst them and though they have continuall wars with Spain and Papists in some Towns amongst them have more liberty then in others yet every where their freedome is great and though in some places they are one fourth or one halfe part Papists yet doe not the States subject themselves to be terrified or troubled with jealousies or other plots and treacheries then in punishing the authours at such times as they happen to be discovered I wish it were well weighed whether the great liberty and freedome of the Gospel which they permit That Christ be preached whether through contention or of good will as Paul desired and rejoyced at may Phil. 1. 18. not be a great meanes to prevaile with God Almighty thus to prosper them although they may otherwise have failings and weaknesses which worldly and carnall policies are most apt to bee overtaken with If the whole manner of Gods worship were revealed unto us or any State or Church and that such a Church or State could be certaine to be in the present possession and practise of the whole truth without any mixture of superstition and Idolatry then would there be far more colour and ground for erecting an Inquisition Office or Spirituall Court to bring a Nation a Countrey or all Christendome unto a uniformity both of Discipline and Doctrine but this appeares plainly to be otherwise in both respects First no Church can possibly be sure to be without a mixture of errour and superstition in that it is necessary there should be herefies that they which are approved might be made 1 Cor. 11. 19. Matth. 24. 24. 2 Pet. 2. 1. 1 Joh. 4. 1. 1 Tim. 4. 1 manifest and besides we are foretold that there shall be false Christs and false Prophets and for that cause we are commanded to trie the Spirits whether they be of God or no Then secondly God is pleased only to discover the Gospel to us by peecemeals as we become worthy and capable of the mysteries and truth thereof which our Saviour testifies in John John 16. 12 13. I have yet many things to say unto you but you cannot beare them now howbeit when the Spirit of truth is come He will guide you into all truth Now though the Spirit which is the Holy Ghost be Math. 28. 20. come and is with his Saints unto the end of the world teaching and instructing them in so many wholesome truths as are sufficient for their salvation yet most evident it is that God still discovers new truths or a greater measure of the same truths by obedience unto which he intends to bring unto salvation such as are then living or to be borne hereafter and this appeares further from St. Pauls words to the Corinthians where he saies We know but in part and when I was a childe I spake as a childe understood and thought as a childe but when I became a man I put away childish things 1 Cor. 13. 9. 11. Strong meat belongeth to men that are of a full age Heb. 5. 13. In another place Who is sufficient for these things And I have fed you with milke and not with meat for hitherto yee 2 Cor. 2. 16. 1 Cor. 3. 2 3. were not able to beare it neither yet are ye able for ye are yet carnall And of himselfe though he were extraordinary and miraculously gifted out of a sanctified zeale magnifying himselfe unto the Philipians he saies Not as though I were already perfect but forgetting these things which are behinde and â—eaching forth unto those things which are before I presse towards the marke c. Phil. 13. 12 13 14. Besides if all Christians were equally enlightned and had the same measure and strength of faith and knowledge it would have been needlesse for the Apostle to exhort as to beare with one another there would have been no occasion for such as are strong to comport the weak not all in generall to bear one anothers burden which is required of us as the fulfilling of the Law of Christ Rom. 15. 1. Gal. 6. 2. But the same cause which made the Corinthians incapable of meat such further truths and mysteries as St. Paul had to discover unto them resides in us doubtlesse and that in as great a measure which is carnality and consequently witholds Gods Spirit from revealing a great part of his blessed will unto us otherwise then as we grow lesse carnally minded and more spirituall And whereas it will be said by some that they have all the principalls Object and fundamentalls of Religion revealed unto them whereby they may be wise unto salvation which is as much as they are obliged to and desire no more I crave leave to answer such with another question or Answ two and aske Doe you not sometimes pray that Gods will may be done Matth 6. 10. and 5 48. Phil. 2. 5. Eph 4. 13. on earth as it is in heaven And are you qualified to do your part thereof Are you perfect as your heavenly Father is perfect Is the same minde in you which is in Christ Jesus Unlesse you have attained to this perfection according to the measure and fulnesse of Christ Jesus there is yet a part which unlesse you use all possible meanes to arrive to though I cannot tell you when or whether you shall or no I see no ground