whereby you may be sure as yet to have that full proportion either of truth or knowledge which you ought to have much lesse how you can reasonably excuse the obstructing as much as in youlyes the free passage of the Gospell the limiting and stinting of all spirituall gifts with the quenching of Gods blessed Spirit all which are sent for the farther instruction and illumination Paul tells the same Corinthians 1 Cor. 2. 14. That the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned And our Saviour told Peter Matth. 16. 17 That flesh and bloud had not revealed it unto him but his Father which was in heaven And St. Peter exhorts them to grow in grace and in the knowledge of our Lord Jesus Christ 2 Pet. 3. 18. All which are undeniable arguments that though a Christian live never so long yet he both may and ought still to grow from grace to grace and from knowledge to knowledge continually ayming Eph. 4. 13. and endeavouring untill he arrive to a perfect man according to the measure of stature and fulnesse of Christ in both which respects an inquisition or persecution for matters of Religion may not be tollerated First because it would as much as in us lyes still withold such saving truth and knowledge as yet undiscovered and unto which we are to attaine by degrees only for not any of them but at first sight and hearing is accounted heresie to most men and much adoe there is before we will imbrace it And secondly in that persecution for Religion would render us altogether incapable of ever purging and reforming our selves from such erronious doctrines and superstitions as are amongst us for the present and what would this be otherwise then a meer forme of godlinesse but denying the power thereof from which Timothy was ordered to turne away 2 Tim. 3. 5. 7. But as was said before Matth. 5. 48. our Saviour commands us to be perfect even as our heavenly Father is perfect and in that forme of prayer which he taught us cap. 6. 10. we were ordered to make request That Gods will may be done in earth as it is in heaven unto which height of godlinesse we may be sure not to be arrived being still so much further off as we apprehend our selves to have attained it forbearing to presse forwads as St. Paul said to the Philipians Phil. 3. 14. 15. I presse towards the marke for the price of the high calling of God in Christ Jesus let us therefore as many as be perfect be thus minded and if in any thing you be otherwise minded God shall reveale even this unto you And S. Peter in his first Epistle generall exhorts those Cap. 2. â— 2. Christians As new borne babes to desire the sincere milke of the word that they may grow thereby not that they should thinke themselves to have attained either unto a perfection and fulnesse of knowledge or purity of profession both which must be supposed or else the ground-worke Note and foundation whereon they build their Inquisition house for setling a uniformity is so much more unwarrantable and unsound The Parable of our Saviour Matth. 13. 29 30. wherein he forbids the pulling up the tares lest they pull up the good wheat with them and commands That both tares and wheat be let grow together till harvest seems to me a full argument that the State should not be forwards in putting any to death save such as are expressely warranted by the word of God but this place makes especially against persecution for matters of Religion for though every body can distinguish tares from corne yet it is not so with heresies and errours in point of Doctrine besides the outward man may so conforme himselfe if he will as that it is impossible for the world to finde him out because they cannot arrive to the heart and what ever externall meanes may be used they worke only upon the body and cannot reach the soule But persecution for Religion does not only contradict the Scripture but is contrary to common sense and reason as will appeare if you consider that although we say proverbially facile credimus quod libenter volumus yet a man of himselfe cannot possibly beleeve what he himselfe desires to beleeve before his judgement and understanding be convinced so that unlesse it be a good argument to prevaile upon a mans judgement and understanding to say beleeve this or that point of doctrine upon penalty of losing your ears or the like it must needs be extravagant and unjust to practise it let us not then goe against our owne reason and the Scripture where it is said That though Paul plant and Apollo water it is God that gives encrease And our Saviour tells us That no man can come to 1 Cor. 3. 6 Joh. 6. 44. 63. 65. him except the Father draw him that it is the Spirit which quickneth and that thâ— flesh profiteth nothing There is yet another place of Scripture which speakes more plainly letting all Inquisitors and Persecutors know that though they had the spirit of divination and discerning wherewith they could be certaine to have discovered such as preach the Gospell out of strife and envie and not sincerely yet they are not to silence them but be glad that the Gospel be preached in a weake and erronious manner then not at all for even as a man that holds fast with his hands if his feet slip will recover himselfe againe so if Christ the foundation be kept though for the present they may preach and teach many a false doctrine yet wee may be certaine that all rotten unsound superstructures and erronious tenets shall fall downe in Gods good time and season whilest the foundation remaines sure for ever He that hath given us Christ will with him but at his owne good pleasure give us all things Paul thought this was a good argument and so far bare with all mens infirmities that as Rom. 3. 32 he sayes of himselfe to the end he might have opportunity to preach the Gospel he became all things to all men that by all meanes he might save 1 Cor 9. 20 21 22. some unto the Jews as a Jew that he might gaine the Jews to them that are under the Law as under the Law and to them that were withouâ— Law as without Law that he might gaine both and lest you might thinke him a liâ—ertine in all this and without Law to God he tells you he was all this while under the Law to Christ and doubtlesse did him no small service in thus complying But that you may guesse in what manner and how far forth he had been indulgent at such other times the relation whereof we doe not finde recorded take what he 〈◊〉 unto the Philippians Phil. 1. 16. 17. 18 19. Some preach Christ even of envy and strife and some also
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
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
say but they Object were Papists in Q. Marieâ— dayes and Episcopacie is Antichristian but Presbytery or some other government may be jure divino and will only suppresse Heresies and settle a uniformity in the Church of Christ I answer that the Bishops in Queen Maries dayes and since whether Answ Papists or others did then say as much and with equall confidence in defence of their coercive proceedings for preventing Schifines and establishing uniformity and that they had Gods word to backe them in it and though I am fully assured that God hath been pleased to difâ—nver unto us since a greater measure of his truth then ever yet if a Presbytery or other Ecclesiasticall government shall silence or persecute in whatsoever manner such Christians as are conscientious pious in their actions zealous for God and painfull in propagating of the Gospel though they differ in opinion and hold some points contrary to the current of the times but are obedient to higher powers in civil matters that such should be persecuted whether by Presbyteriall or other government I never yet heard other reason for it then what Antichrist himselfe alledged so long since nor doe see any other likelihood from the politick constitution of this State much lesse can finde evidence in Scripture but it may run the hazard that future times when God shall please to enlighten us yet further will acknowledge it to be erronious that it will appear in the last day to have been a fighting against God and persecuting of Christ or at least a resisting and quenching of the Spirit and gifts of God which are acknowledged to be in such men so silenced and opposed St. Paul in his Epistle to the Corinthians tells them 1 Cor. 12 in the beginning There are diversities of gifts but one Spirit one Lord one Gods to one he saies is given the word of wisdom to an other the word of knowledged to one faith and an other the gift of healing to one the gift of 〈◊〉 to an other prophesie to one discerning of spirits to an other divers kinde of tongues and to an other the interpretation of tongues but all these work by one and the selfe same Spirit And though all these are gifts of the Spirit and that there is not any one of these but a man may have it and be a reprobate for even of faith Paul himself saies 1 Cor. 〈…〉 though he had it in such a degree as he could remove mountaines if he had not charity withall he were nothing yet it is said in the 7 verse of the 12. Chaper That the manifestation of the Spirit in the diversity of gifts is given to profit with that is for the profit and benefit of the Church to which these gifts were to be communicated now if all these gifts are from God and if God gave them that they might be improved or dispenced unto all Nations nay since in the third verse of the same Chapter it is revealed unto us that no man can so much as say That Jesus is the Lord but by the holy Ghost how can it be denied but that the silencing or persecuting of any man that hath but one or more of these gifts in him Note because he wants some others or hath not all is not a plaine suppressing of the Holy Ghost which though given in a smaller measure like him that had but one talent in the Gospel and was condemned to utter Matth. 25. darknesse for not imploying it or if it had extended only to the saying that Jesus is the Lord were all given to profit by and would doubtlesse effectually prove profitable if they were not unwarrantably quenched Suppose I were of the faith generally professed in New England and had a brother of the Presbyteriall Discipline in Scotland who loving me as himselfe desired nothing so much as to conforme me to his own opinion I that ammo whit inferiour to him in affection that I may bee the better able to give account of my owne faith free from the least doubting but prepared to imbrace any truth which to me remains yet unrevealed after I have tried it by the touch stone of Gods word and made use of such other helpes as God hath given me that I may be the stronger setled and not seem obstinate in my opinion but especially hoping hereby as St. Paul Rom. 9. 22. whilest he became all things to all men to convince my brother in the errour of his wayes I render my selfe complying upon his request to heare or read whatsoever can bee said in the defence of Presbytery Now when I have used all those lawfull meanes which he prescribed me or could thinke any waves available to reduce a man to that opinion and tell him notwithstanding that I finde not the least scruple or ground of doubting in that faith which before I made profession of my brother who sees no greater errour or weaknesse in me then in himselfe hath nothing else to except against me knowes that I cannot be of what religion or opinion I will my selfe untill I be fully convinced about the truth there of and that a bare doubting in point of conscience would bring damnation on me can I say my brother Presbyter in such a case upon good ground or reason thinke I ought to be silenced or persecuted in any manner Can there be a Law according to Gods word to punish me for what lay not in my power to remedy nor may with a safe conscience be dissembled But it will be said that this plyablenesse and Object readinesse to receive such truth as shall be discovered may be counterfet and hypocriticall and that such as Scripture and reason doe not convince are wilfully obstinate or instate of reprobation though they know it not themselves To this I answer That though it be said of Answ the Jewes This people is waxed grosse and their cares are dull of hearing and their eyes have they closed lest they should see with their eyes Act. 28. 27. and heare with their eares and under stand with their heart and should be converted and I should heale them yet it was not meant that every one of that Nation was hardned or of any particular person that he could bee distinguished from the rest nay it is plaine there are no signes or tokens given us infallibly to know an obstinate or reprobate heart by for though it be said A good tree doth not bring forth bad fruit you shall know Luke â— 43 44. Act 22. the tree by the fruit and that of thornes men do not gather figs nor of bramble bushes grapes yet we know that Paul persecuted was a blasphemer to the last even till he was vocally called by Christ from heaven and the same Christ when he was on earth said No man can come unto me except Joh. 6. 44. the Father draw him and therefore we have expresse order to judge nothing before the time untill
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
upon good will the one preach Christ of contention not sincerely supposing to adde affliction to my bonds but the other of love knowing that I am set for the defence of the Gospel what then notwithstanding every way whether in pretence or in truth Christ is preached and I therein doe rejoyce yea and will rejoyce for I know that this shall turne to my salvation through your prayers and the supply of the Spirit of Jesus Christ Yea will some say great shame it were if we should not rejoyce that Christ be truly preached in what manner soever but such as we silence and persecute though they confesse and preach Christ in words yet they hold certaine erronious tenets which strike at the foundation and overthrow Christianity I desire such to remember those Scriptures which say that Whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannot sin because he is borne of God Whosoever ◠Joh. 3. 9. beleeveth in him shall not perish but have eternall life And whosoever shall confesse that Jesus is the Sonne of God God dwelleth in him and he in John 3 13 〈…〉 4 15 God Now as we know that David though he committed adultery and murder was borne of God notwithstanding this text because it means only that God imputes not sinne unto them that are borne of God so he that beleeveth in God and confesseth that Jesus is the Son of God though he do together with this foundation hold certain points which may seem to crosse it and be in a great degree erronious but contrary to his owne intention it is both very possible and probable that such a one notwithstanding shall not perish but God dwelleth in him and he in God In the very Bible we finde severall texts and passages which seem to thwait and contradict themselves yet we are certaine that the whole Scripture being the inspiration of one and the same blessed Spirit cannot but be at unity within it selfe and all good Christians are fully assured thereof though they be not able sometimes to make it appeare so to their weake and carnall understandings and in such cases we have the example of St. Paul Rom. 11. 13. the great Apostle of the Gentiles who though he testified of himselfe that he gave his judgement as one 1 Cor. 7. 25. 40. that had obtained mercy of the Lord to be faithfull and thought that he also had the Spirit of God yet having waded into the mystery of Predestination so far as his owne reason could arive burst out into a most devout admiration O the depth of the riches both of the wisdome and knowledge Rom. 11. 33. of God how unsearchable are his judgements and his wayes past finding out In S. Pauls Epistle to the Romans chap. 3. 28. it is said Therefore we conclude that a man is justified by faith without the deeds of the Law And St. James saith James 2. 24. Ye see then how that by workes a man is justified and not by faith only Now as we are fully assured that these two Scriptures though they differ so much litterally are notwithstanding not only in their owne being reconcileable but even in our shallow capacities and apprehensions And as God had good cause why he counted Paul faithfull and put him into the Ministery who was before 1 Tim. 1. 12 13. a blasphemer and persecuter So we may safely thinke that God can much more after the manner of men be it spoken tell how to prosper their endeavours and bring unto salvation such as beleeve in him and confesse Jesus to be the Son of God for his word and promise are engaged and cannot be frustrated through their weaknesses and unsoundnesse in some points of Discipline Doctrine or of both But it will be objected Object why should such be suffered to preach Christ who withall mix unsound doctrine since there may be teachers enough besides who are all orthodox and unquestionable I answer That this is not the true state of the case for that the Puritans or other conscientious Christians Answ hold their owne teachers to be the soundest and if they be silenced conceive they are bound without power of dispencing with themselves to heare none at all rather then such with whom they cannot possibly joyne or be present without a doubting and condemning conscience Rom. 14. 23. Matth. 13. 29 30. so that at the very best this can be but a pulling up of good wheat together with the tares which as was said before our Saviour would not have so much as hazarded and endangered or a doing evill that good Rom. 3. 8. may come of it which is as absolutely forbidden I will therefore forbeare to make any further application of Pauls rejoycing so Christ were preached in whatsoever manner but beseech with meeknesse all such as read it to pause a little and consider that since Paul rejoyced in whatsoever way that Christ was preached whether of contention envy pretence or in truth how inexcusable will all those be that persecute or silence such as preach him in any other maner then they themselves prescribe whereby many eminent abilities and gifts have been smothered and lost To the same purpose is that place in St. Markes Gospel where John in the name of the Apostles tells our Saviour saying Master we saw one casting out divells in thy name and he followeth not us and We forbad him because he followeth not us but Jesus said forbid him not for there is no man which shall doe a miracle in my name that can lightly speake evill of me he that is not against us is on our part Marke 9. 38 39 40. Paul tells the Hebrewes how He that despised Moses law dyed without mercy under two or three witnesses and askes them how much sorer punishment Heb. 10. 28 29. they supposed such should be thought worthy of who have trodden under foot the Son of God and counted the bloud of the Covenant wherewith he was sanctified an unholy thing which is a plain evidence that though such as live under the Gospel and neglect or despise the means of comming to the knowledge or yet speake against the truth thereof deserve greater punishment then those that violated the law of Moses which was certaine death in the mouth of two or three witnesses yet he saies not that it ought to be so under the Gospel but though he aggravate the crime as far more heynous under the Gospel yet he declines to say they should be punished corporally in this life and plainly insinuates that it must be left untill the day of judgement as appeares by the coherence with the words which follow where he brings the Lord in saying Vengeance is mine and I will recompence it and againe Ver. 30. 31. The Lord shall judge his people It is a fearfull thing to fall into the hands of the living God And this is yet more manifest if we
and Reply Answ none but coercive will prevaile if they had order to make use of them how can they be sure that forcible means would have better successe and how much more blameable are they that use them when they neither have commission nor assurance that they shall prevaile Our Saviour told his Disciples That if they were of the world the world Joh. 15. 19. would love his owne but he had chosen them out of the world and therefore the world hated them and lest this should not prove a sufficient item to them and us St. Paul tells us plainly How all that will live godly in Christ Jesus 2 Tim. 3. 12. must suffer persecution whereto that we may be the better induced our Saviour in his Sermon on the Mount amongst other blessings pronounces this unto them Blessed are ye when men shall revile you and persecute you Matth. 5. 11. 12. and shall say all manner of evill against you falsely for my sake rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you And lest such poor distressed Christians should be to seek how to behave themselves in so great a temptation and distresse the blessed Spirit of God by St. Paul to the Romans instructs Rom. 12. 14. Mat. 5. 44. Joh. 5. 16. 15. 20. 1 Cor. 4. 12 us to blesse such as persecute us so that in these and many other Scriptures we have the practise of persecution given us as a sign to know the Church malignant by and to be persecuted as a love token and most peculiar livery of Jesus Christ to distinguish true from false beleevers And if it be objected that then there must be no true Church amongst Christians and that all of them doe persecute one another more or lesse Object it wil notwithstanding follow that such Christian States and Churches as Answ persecute most are most corrupted and though I could hope for their sakes which still retaine it with lesse rigour that every smaller degree of persecuting Christians which differ from them in opinion may not hinder such to be true Christians though imperfect and failing in this particular yet my earnest desires are that all such as are causers counsellours or instruments promoting or not endeavouring and disswading persecution will seriously consider with themselves whether the thus persecuting one another by Christian Churches which differ in opinions though it should not hinder them from being true Churches yet if it may not be found at least an errour and exceeding great blemish in them all even those that use it seldomest and in milder manner expressely forbidden in so many places of Scripture and continually declamed against by the whole proceedings of our Blessed Saviour his Apostles and most conscientious and truly mortified Christians famous for greatest piety and devotion in their respective generations St. John saies That light is come into the world and men loved darknesse Joh. 3. 19 20 21. rather then light because their deeds were evill for every one that doth evill hateth light neither commeth to the light lest his deeds should be reproved but he that doth the truth commeth to the light that his deeds may be made manifest that they are wrought in God Methinkes we may well resemble the true professours of Jesus Christ to those that seek the light that the truth which they teach may be made manifest and contrarywise such to be false prophets and hypocrites that hate the light lest their beloved errours and counterfeit doctrines should be discovered reproved and forsaken Indeed many a man hath been over confident and delivered up his body to be burnt in a bad cause but this should make such as have a good one to gather so much more courage to themselves and not decline any lawfull triall or disputation whereby falshood would be vanquished and the light of truth shine out so much more amiable and bright as before it had greater opposition In the ordinary course of the world betwixt two which are at law together when either of them uses meanes to prolong the suit and prevent what possibly he can the comming to a judgement may we not say and that justly too that such a man hath a bad cause or else that he hath not all his proofes and evidences in readinesse especially if we suppose that he knew he had a Judge who both understood his cause fully and would infallibly do him justice surely the same may be said and that more warrantably concerning Religion and differences in opinion about any point thereof Confidence and boldnesse prevaile sometimes and that not a little even in a bad cause but never fail when they maintaine a good one we may see it in the Acts that both Peter and John with the cause of Jesus Act. 4. 13. Christ sped the better for their boldnesse which when the Scribes Elders Annas and all high Priests kindred saw and perceived that they were unlearned and ignorant men they marvelled and took knowledge that they had been with Jesus And beholding the man which was healed standing with them they could say nothing against it and how wonderfully the cause prospered hereupon appears in that fourth Chapter to the Acts which is well worth reading out and cannot by a heart truly sanctified be passed over without great admiration St. Paul confirmes it Eph. 3. 12 Phil. 3. 19. 20. 25. unto the Ephesians saying That through faith in Jesus Christ we have boldnesse and accesse with confidence And to the Philippians he hath yet a fuller expression where he sayes I know according to my earnest expectation and hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or death and having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Surely as all true Beleevers have the same good cause and Gospel so can they not possibly fare worse if they had but such a faith and confidence as Pauls was Now Jam. 2 2 true and lively faith cannot be without works and the most eminent and glorious worke of all is to seek the propagation of it in such means and manner as are most warrantable and likeliest by the precept and president of our only wise Saviour and his blessed Apostles to prove successefull Oh let us not then defer the practise of it any longer doe we suspect that errour should vanquish truth this is so vaine that no man will confesse so much but for their full conviction if they were so conceited let them take notice what St. Paul saith to the Corinthians We cannot do 2 Cor. 13 8. any thing against the truth but for the truth we may plot contrive and endeavour whatsoever our owne depraved natures will suggest us to against it but great is
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