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
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
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
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
the Lord come who will bring to light the 1 Cor. 4. 5. hidden things of darknesse and St. Paul saies Rom. 14. 4. Who art thou that judgest an other mans servant to his owne master he standeth or falleth yea he shall be upheld for God is able to make him stand We finde in Matthew Matth. 17. 5. that the Apostles heard a voice from heaven saying This is my beloved Son in whom I am well pleased heare ye him And our Saviour bid them tell no body thereof till he was risen again from the dead whence we may be informed that Hear ye him was not said so much to the Apostles themselves as to all Christians in their generations to the end of the world for if that vision and that doctrine of Heare ye Christ be not to be taught till after our Saviour be risen from the dead after which time he had but a few dayes to spend amongst them on earth then must it follow That it is Christ still that speaks to us in his Gospel and by the Ministers of his Gospel the power which the Ministers of the Church have is the power of Christ who is the head of the Church and though Christ as he is God hath power equall with God and all power was given unto him in Matth 28 18. Joh. 18 36 Heaven and in Earth yet as he said his Kingdom was not of this world so neither may the Church imploy the power of the world or use such coercive meanes in the government of his Kingdome as men be forced to performe outward obedience for feare and doe what they doe for the Church or civill powers sake and not for Christs like unto those people who are led to worship the Divell lest he should doe them hurt And as in a politicke State it is not safe to suffer a penny to be taken or forced from any man in an illegall way so much lesse may an Ecclesiasticall government and power or the Church of Christ extend their jurisdiction beyond the expresse and precise warrant of the Scripture Law for Christs power being unlimited as he was God and Man whosoever layes claim thereunto to exercise it according to any other rule subjects himself to the greatest temptation of becomming a boundlesse Tyrant and the people to be enthralled by the most arbitrary and wretched tyranny and vassallage of any under heaven 1. Because they that take upon them this supremacie of expounding Scripture whether in doctrine or discipline must say in effect or infer by their proceedings that their dictates are the infallible truths of God otherwise men will be apt to think they had as good beleeve their own Secondly that it is infallibly Gods wil to have those dictates of theirs to be forced upon mens consciences and thirdly that they are infallibly called thereunto guided by Gods Spirit to see them executed all which are the darling reasons and tenets of the Papacie to uphold the spirituall Scepter greater they cannot be the very Power and Spirit of God himselfe as they pretend and lesse would not be colour enough to force the people to receive them Now I shall leave it to every understanding Christian to thinke and judge whether such as exercise the same Note dominion and power over the conscience which the Pope does and not give the same or as good a reason for it may not be thought greater tyrants and usuâ—pers in requiting such obedience and implicite faith to their owne abilities and strength which the Pope is so modest as to acknowledge only due to an infallibility and that infallibility to be from God In civill affaires we see by experience that every man most commonly understands best his owne businesse and such as doe not but rely upon the managing and furelight of others 〈◊〉 they of what calling or condition soever in a few yeares run out at heels to the utter undoing of themselves and whole families besides we should thinke it a most grosse solecisme and extravagant course in any State which did make Laws and Statutes that the Subject might not goe about and dispatch his worldly businesse save in one generall prescript forme and manner as a thing most irrationall and inequitable because it cannot possibly be sutable to the infinite occasions and interests of a Kingdome or lesser people Nay why are not all Arts and Sciences thus manacled if Divinity may be so much improved thereby why have not each of them their respective theses positions and conclusions limited and assigned them why are Physitians permitted to make experiments and kill men after what fashion they please Surely this kinde of Inquisition Government and Discipline should first have practised upon other Arts and Sciences without daring to tamper with Theologie and Conscience before it had proceeded master of all the rest Besides as our Saviour in the Parable where the more early labourers murmured that the latter commers should have equall reward with them said Is it not lawfull for me to do what I will with mine own So we know that every man is Matth. 20 15. desirous to doe with his owne as he thinks good himselfe especially when others receive no wrong thereby as in the said Parable and if it Ver. 13. thrive not in his owne way he may thanke himselfe and will like better of it and be content with what he does himselfe though it prove ill not so if others have the manage and ordering of it against his own desire but in spirituall matters it holdeth much stronger and concernes men to be more circumspect and warie as the good or ill there of readeth unto eternity wherefore since it is as possible for them or him to erre who take upon them to conduct me to heaven as I my selfe since it is granted that I must give account repent and beleeve for my selfe and Rom. 14. 12. 1 Cor. 2. 11. cannot doe either by proxie since no man knoweth the things of a man save the spirit of the same man which is within him since my salvation ought to be more deare unto my selfe then to any else since if I miscarry through mine owne choice and will I shall easier acknowledge my destruction to be from my selfe and declare Gods judgements to be just If I perish by mine own folly t is the losse of one but if misled by others we all fall into the ditch together with an aggravation of our condemnation to me that relyed finally upon others in a businesse of the greatest concernment that possibly could befall me without other possibility or aslurance of doing well than by an implicite faith and to them that tooke upon them to be guide and pilote unto others in a coercive way especially when they knew not how to save themselves For all these respects and infinite others which might be heaped up I desire every Christian heart in the feare of God to consider and revolve in his saddest and most retired
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
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
consider that there had been thousands of those which thus rejected and violated the Gospel which then had not been punished with death according to the Note law of Moses and yet Paul for all this did not blame those Christians for omitting to doe corporall execution on them or leave any order that the civill Magistrate should afterwards have such power when they became Christian And if Paul tells Titus that a Bishop must not be soone angry nor a striker and Peter bids the Elders take the oversight Tit. 1. 7. 1 Pet. 5. 2 3. of Gods flocke not being Lords over Gods heritage but as ensamples to the flocke how shall a Presbyter that is a striker or that Lords it over the flocke of Christ be justified or how can he be said to be lesse then a striker that passes sentence of condemnation to banishment imprisonment and death or not to Lord it over the flock of Christ that imposes laws upon their consciences But did these persecuters of God and good men consider that to be persecuted is a mark and signe of the true Church and consequently to persecute an infallible character of unsound Christians and the Church malignant in charity we ought to thinke they might likely be reclaimed I shall therefore intreat them for their owne direction to call to minde what St. Paul saith to the Galathians viz. Now we Brethren Gal. 4. 28 29. as Isaac was are the children of promise but as then he that was borne after the flesh persecuted him that was borne after the Spirit even so it is now This text declares how the true Church and true Beleevers are children of the promise figured out in Abel Isaac and Jacob persecuted by Cain Gen. 4. 8. cap. 16. 11 12. cap. 17. 41. Ismael Esau and their posterity children of the bond-woman teaching us in expresse words that as those which persecuted in the Old Testament were not the Elect or children of the promise so now the best servants of God were persecuted under the Gospel which will yet appeare more plainly to such as have their understanding darkned if they reflect likewise upon these other Scriptures He that loveth not his brother is not of God for this is the message that we heard from the beginning 1 Joh. 3. 10 11 12. that we should love one another not as Cain who was of the wicked one and slew his brother and wherefore slew he him because his works were evill and his brothers righteous And our Saviour told his Disciples Matth. 10. 16. Joh. 16. 20. I send you as sheep in the midst of wolves ye shall weep and lament but the world shall rejoyce But if the practise of persecution for difference in matters of Religion were a signe of the true Church then that Church were likeliest to be the truest Church that did most persecute others which I beleeve Note will be denied by all Protestants or else they must condemne themselves in suffering the Papists to go beyond them in persecuting others and secondly if persecution were a note of the true Church it would instigate and encourage all States and Churches to double and encrease their persecutions untill each of them had attained to the most exquisite degrees and height of cruelty and tyranny Againe though persecution for conscience sake be never so much practised it is condemned by all men in every body but themselves for who is there that blames himself for persecuting others or who would be contented to be persecuted himselfe and so far is persecution from propagating of the Gospel that nothing in humane appearance can possibly hinder it so much for the Papists having got the upper hand and greatest portion of the Christian world into their power by vigour of their persecution hinder the blessed Gospel from being truly taught in the simplicity and purity thereof and as it is well knowne that the best Churches have been in errours sometimes able to digest milke only not capable of strong meat so by the rules and principalls of persecution 1. Cor. 3. 2. it were impossible to grow stronger or come into the light of truth againe because that according to such discipline such as teach any new truth or but a further measure of former trut hs should be persecuted as it happened unto Paul and the other Apostles and Disciples under the calumnie of sedition heresie blasphemy or innovation for Acts 6. 13 Acts 24. 5 14 Object Paul himselfe was reduced to say I worship God after the manner which they call heresie And whereas some will object that the Churches in the Primitive times were weake as being newly planted but that Christians now adaies have attained to a larger measure of strength and knowledge in the truth I dare not subscribe thereunto and for whatever failings errours and false doctrines such men shall prove to Answ have been found in the Churches of Rome Corinth Jerusalem Antioch Ephesus Galatia or any of the rest during the Apostles times when through weaknesse and carnality they were said to have need of milke it will full easily appeare that as the infallibility of the Apostles their 1 Cor. 3. 2 3. Heb. 5 12. diversity and preheminencie of gifts and miracles which they wrought were far more efficacious means then at any time were since enjoyed so none of our Protestant Churches at present especially Nationall but will justifie the Primitive in our owne greater errours both for Discipline and Doctrine It is true that if liberty be given for men to to teach what they will there will appeare more false Teachers then ever yet it were better that many false doctrines were published especially with a good intention and out of weaknesse only then that one sound truth should be forcibly smothered or wilfully concealed and by the incongruities and absurdities which accompany erroneous and unsound doctrines the truth appears still more glorious and wins others to the love thereof Neither is this complying with weake consciences or the tollerating of severall opinions any other sort of Libertinisme then what Paul practised when he suffered all things lest he should hinder the Gospsl and 1 Cor 9. 12 21. 22. was made all things to all that he might save some at which very time hee professed himself notwithstanding to live not without law to God but under law to Christ And Peter tells us We must live as free but not using our liberty for a cloak of maliciousnesse but as the servants of God 1 Pet. 2. 16. And if you demand whether Hereticks then may not be reclaimed Object I answer That you both may and ought to endeavour their reclaiming Answ not by compulsive courses but with brotherly and Christian admonition and instructions by evidence of Scripture in demonstration of the Spirit and such other peaceable and quiet wayes as are warrantable by the Word of God but for such as say we have tried all saire means
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