love againe 2 Cor. 2. and that we are not borne murderers adulterers c. but in regard oâ— Spirituall offence of unbeleefe we are all by nature aliens from the Commonwealth of Israel and strangers from the covenants of promise Eph. 2.12 many such unbeleevers are as bad and worse then some Hereticks and some who are borne of Christian parents not only come to the knowledge of the Christian faith more slowly but also fall from the truth to heresie before others have learnt so much as to give a reason of their faith and these latter deserving punishment and even death no lesse then the second sort and the first in some measure of comparison and and it being well neere so long with all of us before any true fruit of our Regeneration appeares if wee were proceeded against concerning this unbeleeving this unregenerate state of ours according to such laws few of us should be able to cleere our selves for being condemned as unbeleevers unregenerate or as bad as Hereticks if not the very same and may be put to suffer death as well as such though we had then repented from dead workes and were become good Christians CHAP. XII The Apostles warrant for examining of their spirits and their doctrines and holding fast the truth 1. Joh. 4.1 BEleeve not every spirit but trie the spirits whether they bee of God or no. 1. Cor. 4.6 Thinke not of men above that which is written Gal. 2.6 They who seemed to be somewhat in conference added nothing to mee C. 1.8 Though we or an Angel from heaven preach any other Gospel vnto you then that which we have preached unto you let him be accursed 1. Thess 5.21 Prove all things hold fast that which is good Jude v. 3. I exhort you that you should earnestly contend for the faith 2. Tim. 1.13.14 Hold fast the forme of sound words which thou hast heard of me in faith and in love which is in Christ Jesus that good thing which was committed unto thee keepe by the Holy Ghost which dwelleth in us Rom. 14.15 One man esteemeth one day before another and another esteemeth every day alike let every man be fully perswaded in his owne mind V. 22.23 Happy is hee that condemneth not himselfe in that which â—re alloweth he that doubteth is damned if he eat because he eateth not of faith whatsoever is not of faith is sinne 2. Cor. 13.5 Examine your selves whether you be in the faith prove your selves Gal. 6.4 Let every man prove his owne worke and then shall he have rejoycing in himselfe 1. Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him Gal. 6.5 Every man shall beare his owne burden Rom. 14.12 Every one of us shall give account of himselfe to God Observations upon CHAP. XII THis warrant for examining of the spirits and their doctrines is of such grand consequence as that if we doe but suppose it to be suspended 1. we cannot choâ—se but upon the very apprehension thereof to see how in such case if men could possibly be of the true Religion which I much doubt yet it would not a vaile them any thing at the day of reckoning since God Almighty is nothing beholding to them for being so because they never examined it it was no act of theirs they tooke it upon trust Secondly it would eyther make men indifferent entertaining that which first they met withall or else those such a one as best suted and agreed with their licentious dispositions and by degrees worke them to be quite Atheists and of no Religion But as wee have Scripture for it so if you grant it reasonable not to think so highly of men or canons 1. Cor. 4.6 but that we may make triall of them before wee hang our faith on eyther it followes by the same light and evidence that we can only judge thereof by our owne eyes and understandings and that if by the talent which God hath blessed us with to be imployd we find what they hold forth unto us to be quite contrary or dissonant to Holy Writ which his infinite wisdome bequeathed unto us to be the only touchstone of our faith in such case we must absolutely but soberly refuse it though it brought Letters of recommendation from the greatest Potentates or most learned Doctors upon earth nay if it were countenanced with miracles and came from heaven it may not be entertayned it must be accursed Gal. 1.8 Marke tells us that our Saviour began to teach them that the Sonne of man must be rejected of the Elders Chiefe Priests and Pharisees Marke 8.31 and John sayes the Rulers and Pharisees beleeved not on him Joh. 7.48 whereof Paul gives the reason saying There are not many wise men after the flesh nor many mighty nor many noble called 1. Cor. 1.26 And Job the servant of God a competent witnes tells us That great men are not alwayes wise neither doe the aged alwayes understand judgement Job 32.9 Wherefore when such will interpose their wisedome or learning to make the Gospell foolishnesse the same Paul out of a holy zeale hath them in derision saying Where is the wise Where is the Scribe Where is the disputer of this World Hath not God made foolish the wisedome of this World God hath chosen the foolish things of the World to confound the wise and God hath chosen the weake 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 1. Cor. 1.20.27.28 We must not therefore be overswayed with any carnall respects or interests but impartially desiring Gods assistance in all sincerity and uprightnesse seeke after truth and if through the conduct of the blessed spirit which guideth into all truth Joh. 16.13 you have beene enlightned and brought to the knowledge of the truth it followes necessarily that you both ought to have such freedome and are bound to make profession of it With the heart man beleeveth unto righteousnesse and with the mouth confession is made unto salvation for the Scripture sayth Whosoever beleeveth shall not be ashamed Rom. 10.10.11 Es 49 23. c. 54.4 to what end does our Saviour say Aske and it shall be given seeke and you shall finde knocke and it shall be opened Matt. 7.7 Unlesse when it be open that we have found the truth and God be pleased to give it us wee may still keepe it and make use thereof to what end does hee bid us Search the Scriptures because we acknowledge to have eternall life therein Joh. 5.59 If we may not lay hold when it is proffered us and certainely it will one day prove a Jury of witnesses against such who in word grant the Scriptures to be our spirituall patrimony and the searching of them with the trying of all doctrines deduced from thence to bee the best part of our Christian Liberty and doe notwithstanding so contrary to the Scriptures themselves the spirit of
told the Thessalonians 2 Thess 2.11 But these are none of those teachers which Christ gave for building up his mysticall body Eph. 4 11.12 They tell us 't is the Spirit that teacheth us to pray which in our hearts cryeth Abba Father Gal. 4.6 and together with our spirits maketh intercession for us Rom. 8.26 They tell us that of our selves we are not able so much as to have a good thought such sufficiencie is of God 2 Cor. 2.5 Faith is the gift of God thereby we are saved through grace Rom. 9.16 so that such as teach men to take up a Religion without trying of it that men if they themselves will may beleeve this or that opinion which is taught them of their superiours or prescribed by the State censuring all such for reprobates or obstinate that say they cannot this is no other then the absolute ground-worke and corner stone whereon the Papists soly build and without which they could not possibly have so long upheld their selfe-loved doctrine of merit and supererogation But since man by nature is a childe of wrath inclined to fulfill the desires of the flesh Eph. 2.3 and meerly of his owne strength incapable of discerning the things of the Spirit have we not just cause and grounds from reason besides these cleer Scriptures to thinke that prayers unto the Father of lights and Christian-like instructions of such as are Spirituall would prove more powerfull to reclaime a sinner out of his naturall estate or reduce hereticks unto the truth then the bloudy hands of cruell executioners the spirits of the Prophets are subject to the Prophets 1 Cor. 14.2 and as nothing but a diamond will cut a diamond so nothing but that which is spirituall can prevaile upon the spirit we see that Paul tells the Corinthians their faith must not be governed nor stand in the wisdome of men 1 Cor. 2.5 much lesse in their dominion and power which may be void of wisdom CHAP. VI. Christs and the Apostles testimony concerning the certainty of the Elects salvation IOh. 6.37 All that the Father giveth me shall come unto me and him that commeth unto me I will in no wise cast out C. 17.12 Those that thou gavest me I have kept and none of them is lost save the sonne of perdition that the Scripture might be fulfilled Matth. 18.14 It is the will of your Father which is in heaven that not one of these little ones should perish Matth. 24.24 If it were possible they should deceive the very elect Joh. 3.16 Whosoever beleeveth in Christ Jesus shall not perish but have everlasting life 2. Cor. 4,8.9 We are troubled on every side yet not distressed we are perplexed yet not in dispaire persocuted but not for saken cast downe but not destroyed Act. 5.39 If this worke be of God you cannot over throw it C. 11.17 Forasmuch as God gave them the like gifts as he did unto us who beleeved on the Lord Jesus Christ what was I that I could withstand God C. 23.9 If a Spirit or an Angel hath spoken unto Paul let us not fight against God 2. Cor. 13.8 We cannot doe any thing against the truth but for the truth 2. Tim. 2.19 The foundation of God standeth sure having this scale the Lord knoweth who are his Rev. 7.17 The Lambe shall lead them unto the living fountaines of waters and shall wipe away all teares from their eyes Joh. 10.28 I give unto my sheepe eternall life and they shall not perish neither shall any man plucke them out of my hand 1. Joh. 2.19 They went out from us but they were not of us for if they had beene of us they Would no doubt have continued with us but they went out that they might be made manifest that they were not of us Observations upon CHAP. VI. IF Gods Elect could totally and finally fall from grace and possibly milcarry eternally then were it like wise possible that none at all might have beene saved and consequently that Christs intention of mans salvation might have beene quite frustrated and his death in vaine but since neither of these are true why are we so fondly jealous and preposteriously carefull lest the people of God should bee misled and carried away with every wind of doctrine That rather then not suppresse each opinion which is but supposed erroneous wee will run the hazard of silencing the most saving truths of putting to deaths Gods dearest Saints and resisting his blessed Spirit reducing our selves into such a posture and condition that if wee be in ignorance wee must necessarily continue so â— and if we be in errour wee must bee incapable of ever comming out of it I confesse it is as true on the other side that such whose names are not from eternity recorded in the booke of life what ever meanes bee used shall notwithstanding live and die unregenerate and if it be therefore objected that we may be the lesse pensive about using of the meanes I answer That God hath fully declared his will and pleasure to save his people onely in the use of meanes and to reject such only as do neglect them secondly we find it sayd in the Parable how that servant which knows his masters will and doeth it not shall be beaten with many stripes and bee that knoweth not his will and doth ought worthy of stripes shall yet have fewer stripes because he knew not his masters will much being required from him that received much Luke 12.47.48 Since then God will have the meanes used and that by every one according to his owne light and knowledge that he may be fully perswaded in his owne conscience Rom. 14.5 since we have not beene of Gods cabinet counsell c. 11.34 and no man knoweth the things of a man save the spirit which is within him 1. Cor. 2 11. Since we cannot be competent Judges of anothers conscience nor privy to his gifts further then hee himselfe acquaints us and lastly though sects and heresies should multiply never so much since if that one saving truth can but get liberty to shew it selfe it will at last infallibly vanquish that many headed monster of errours without so much as hazarding the weakest Christian in Gods act of foresight and providence from eternity wee cannot abridge other men the freedome of their owne conscience without a most palpable infringing of Gods greatest commandements without crossing the whole course of the Gospel without a notorious character of greatest folly without the highest injury to Christianity and through the consequence of our unsound principles become accessory to the finall losse of all those soules that perish for want of truly saving knowledge CHAP. VII Christs owne testimony that His Kingdome was not of this world neither did he exercise Civill jurisdiction IOh. 6.15 When Jesus perceived that they would come and take him by force to make him a King he departed into the mountaine himselfe alone Luke 22.49,50,51 When they which were about Jesus saw what would follow they
said unto him Lord shall we smite with the sword and one of them smote the servant of the High Priest and cut off his care and Jesus answered and said suffer ye thus far Matth. 26.52 Put up againe thy swordinto his place for all they that take the sword shall perish by the sword Joh. 18.36 My Kingdome is not of this world if my Kingdome were of this world then would my servant fight that I might not be delivered up to the Jews Luke 12.13,14 One of the company said unto him Master speake unto my brother that he divide the inheritance with me and Jesus said man who made me a Judge or divider over you Luke 22.29.30 I appoint unto you a Kingdom as my Father hath appointed unto me that ye may eat and drinke at my table in my Kingdome and sit on thrones judging the twelve tribes of Israel C. 23.42 The good theefe said unto our Saviour Lord remember me when thou commest into thy Kingdome Christ was not as then in His Kingdome V. 50.51 Joseph of Arimathea a good and just man waited for the Kingdome of God C. 24.26 Ought not Christ to have suffered these things and so have entred into his glory Observations upon CHAP. VII I Would faine know who in the Primitive times were these superintendents as Bishops or superiour Courts and Churches as combined Presbyteries Synods or Councels that had or exercised coercive power 't is said in Act. 1.15 That in those dayes Peter stood up in the midst of the disciples and like enough might be a Chair-man or Prolocutor to the rest when any businesse was to be agitated to prevent confusion if many should speake together or any one out of order yet we see Paul who was but one withstood him to the face upon occasion Gal. 2.11 which would have beene irregular punishable if Peter had had a superiour coercive power over all the Apostles in like manner Paul was said so be a chosen vessell to beare the name of Christ Jesus before the Gentiles Act. 9.15 c. 13.47 and he sayes I magnifie my office in as much as I am the Apostle of the Gentiles Rom. 9.13 yet we know that other of the Apostles had their sickles in Gods harvest for â—…inging in the Gentiles Paul was neither the only chosen vessell for this purpose neither did he use jurisdiction or superiority over other Disciples and brethren that laboured with him in that ministery otherwise then what they themselves did voluntarily submit unto John was a fellow labourer as 〈◊〉 in his Revelation to the Churches of Asia c. 1.4 and his first Epistle which is intituled Generall so was Jude by his to all that were sanctified by God the Father v. 1. and Peter in his first Epistle to all the scattered strangers of sundry Nations c. 1.1 whom as was said before Paul withstood in that he compelled the Gentiles of Antioch to live after the custome of the Jewes Gal. 2.11 and Paul though he had a particular charge and call to goe unto the Gentiles yet we finde he added the catalogue of his many sufferings for the last though not the least because it came upon him dayly the care of all the Churches 2 Cor. 11.28 and in that place of the Acts 9.15 we may see Paul was not sent as a chosen vessell unto the Gentiles only but he was also to beare the Name of Christ before Kings and the children of Israel so that if well examined it may appeare the Apostles were equally bound to teach the Gospell unto all Nations all alike and the power given to them all in generall was equall to every one of them in particular though some of them as their faith was more eminent might perhaps doe more miracles then others and were likely received with more reverence and obedience as well amongst the Apostles as all other Beleevers but since they could not all of them be present in every place the Holy Spirit directed them to agrae in diâ—…erâ—…ng of themselves into distant Cities and Provinces as might be best and most condueing for the work which they were sent about and when Paul would not take Marke with him againe because he had before left them at Pamphilia not going with them to the worke and though the contention was so sharpe that Paul and Barnabas did for that cause part asunder Act. 15. from 37. to 40. yet we see no authoritative power made use of which doubtlesse would have been most necessary according to the principles thereof for the reputation of it and advancement of the cause if God had ever ordained and sanctified it to such a purpose But on the other side though Paul found that Omfirous might be helpefull to him in his bonds for the furtherance of the Gospel yet Paul would not retaine him without the consent of his master Philemon but if the Church had had a superiour jurisdiction over men all our Civill relations and respects must have been subordinate and Paul in this occasion for the credit thereof and advantage of the Ministry ought to have with-held Onesimus from his master whether he had beene willing thereunto or no which would contradict Pauls doctrine to the Corinthians 1 Cor. 7.21 Since the Lord saith he will destroy the mystery of iniquity with the Spirit of his mouth which is his word 2 Thes 2.7,8 how dare we trust in and imploy the arme of flesh fining imprisonment and banishing with the whole regiment of the Civill sword which in this respect are all opposite to the Word which is the Sword of the Spirit plainly expressed in this Scripture by the Spirit of Gods mouth Jesus saith I am the way the truth and the life Joh. 14.6 if we then frame unto our selves other unsound and unwarrantable truths of our owne inventions making Christ when hee was on earth a King of this world which smacks of Judaisme save that the Jewes forbeare to acknowledge him their Messias because he had not the power of an earthly King to deliver them from the Romans but such Christians make his Kingdome to have been of this world and affirme he wanted the power thereof which of the two may be found the greater reproach unto our Blessed Saviour Againe if Christ be the way and wee must walke in that way Esa 30.21 and he himselfe saith He is a Prince and Saviour to give repentance and forgivenesse of sinnes unto Israel Act 5.31 and I came not to judge the world but to save it Joh. 12.47 where he tells us not only negatively what he came for not to judge the world but also affirmatively to save the world that we might be sure to understand him right judging and saving are set here in opposition and untill we can make them both one and that taking away mens lives be saving of mens lives for which our Saviour professes to have come into the world in the place afore quoted as also in Luke 9.56 such can never approve themselves to
Church or the Civill Magistrate to put them to death the Blessed Spirit would have contradicted it selfe for how could they be and yet not be how could they live for manifestation of the Saints and yet be put to death by the Civill Sword which possibly might have been so soone as they began to be Hereticks if the Civill Magistrate had but the power to doe it and so they could not have lived sufficiently to manifest those which were approved Some perhaps will object But if Hereticks and other spirituall offenders doe God such good service how can he in justice punish them hereafter or why is the Angel of the Church of Thyatira blamed for suffering Jezabel the Prophetesse to seduce Gods people Rev. 2.20 I answer that though the Blessed Spirit saies there must be heresies and offences yet at same time it sayes likewise Woe to them by whom they come Mat. 18 7. and good Christians will not doubt the equity thereof if they reflect but upon the Scripture Secondly the Angel of the Church of Thyatira was not blamed for not putting Jezabel to a Civill death for first the Church had no such Commission from Christ and secondly it had no power from the Civill Magistrate to execute it But as was said before the Church was justly taxed in that Jezabel was suffered to preach false doctrine incontrolably without examining of the doctrine and reproving her in that they permitted her to seduce weake Christians without cutting her off by the Sword of the Spirit the power of excommunication for God required the Church to be as diligent in exercising their spirituall weapons for convincing and compelling spiritually all Heretickes unto the truth as he did that the Civill Magistrate should have cut off every adulterer and murderer only the difference is this that since the meanes to be used against spirituall offenders being spirituall such as would not be willingly convinced thereby but obstinately persist Gods pleasure was not that they were cut off by the Civill Sword as every murderer and adulterer but that these should survive untill the day of judgement the end of their life Mat. 13.39 Eccl. 11.3 for the manifestation of those which were approved and we by putting them to a civill death doe contradict this and many other such like Scriptures by endeavouring to render them of no effect But lest any should aske Doth not God then as much desire that Hereticks and all other spirituall offenders should be convinced in demonstration of the Spirit and reduced unto the truth as that all murderers adulterers should have beene put to death if so then one being to God as possible and easie as the other it would follow that all Hereticks might possibly be convinced and none left for manifestation as is pretended of those which are approved I answer that God expects the Church should imploy all spirituall meanes and use as much diligence in convincing and reducing them to the truth or else if they persist in cutting them off from the communion of Saints which is the spirituall death as he does that the Magistrate should put all murderers and adulterers unto a Civill death and secondly as the spirituall punishments prevaile only on such as are spirituall I mean on such as in times past were Hereticks like Paul 1 Tim. 1.13 but now are ripe unto conversion so in consequence the obstinate and perverse who stop their eares at the voice of the charmer charm he never so well Psal 58.5 necessarily persisting unconverted are they which God will have still to enjoy their Civill livelyhood for the manifesting of those which are approved But suppose it were Christianity to put spirituall offenders to death on what part of Scripture will we ground it or whence can we deduce such laws but they will prove ridiculous and be voydable by any heretick that scruples not to play the hypocrite and pleads but as all delinquents doe at the Bar of Civill Justice in answering not guilty and that whatever he was heretofore he is now converted The Lord sayes You shall take no satisfaction for the life of a murderer which is guilty of death but he shall surely be put to death Numb 35.31 and it is just with God so to doe to require this Civill death though the murderer should afterwards repent unfainedly and be absolved from eternall death as the good thiefe whilst be hung upon the crosse Luke 23.43 But if any one dye a Hereticke a spirituall offender of so heynous a nature as deserves eternall death there remains no redemption his Civill and Spirituall death are inseparable concomitants the former necessarily implies the latter which is contrary to Pauls rule who required only the destruction of the flesh that the soule might be saved in the day of our Lord Jesus 1 Cor. 5.5 But as concerning meere Spirituall offenders however you call them soule-murderers to scrue up their punishment above Gods commandment at what time soever such a sinner repenteth him of his sin the Lord forgives him and we are required to forgive him seventy times seven even as often as he shall offend us Mat. 18.22 But suppose a convinced Hereticke who going up the ladder cries out for mercy and saies he is convinced can any Christian Law deny him mercy who is then no more a Hereticke then our selves as Peter said Can any man forbid water that these Gentiles should not be baptised which have received the Holy Ghost as well as we Act. 10.47 A murderer though he repent him of his fault yet since it is impossible to restore the murdered to life againe dyes a murderer though a penitent one but he that is convinced and leaves his heresie cannot be said to dye a Hereticke and being now no longer a Hereticke what ground is there to put him to death or otherwise to punish him this pretended convert being thus got free discovers himselfe to be the same Hereticke still untill he be apprehended and brought again to the Gallows where he then pleads as hard for his second conversion or as often as the Civill Magistrate shall put him to it and I know no reason but that his reprivall must be as often granted him if it were to dooms day To say he plaies the hypocrite only to save his life that he is not really converted I answer that he cannot then possibly be obstinate who both affirmes himselfe not only to be willing but saies also that he is really converted and we may no more judge of his conscience who for the present both affirmeth to beleeve the same with us and is conformable withall then he may judge of ours If you demand why a law may not as well be made for punishing Spirituall offenders though they should have repented as well as murderers and adulterers I answer That such a law would yet be more repugnant unto Scripture which in expresse tearms requires the incestuous person upon his sorrow to be forgiven comforted and received to
very probable that our Saviour would have vindicated him from the contrary opinion which the Apostles had of him because he did not follow them notwithstanding Christ gives command that he may enjoy Christian Liberty saying forbid him not because the miracle how ill soever otherwise was done in his name a full argument that such as are acknowledged to have any one good gift ought not to be silenced because they want some others But whereas we find our Saviour avouching in these words Many will say to me in the last day Lord Lord have we not prophesied in thy Name and cast out divells and in thy Name done many wonderfull works and then will I professe unto them I never knew you depart from me ye that work iniquity Mat. 7.22,23 which being compared with Marke 9.38,39 it is most evident that our Saviours pleasure was that such workers of false miracles whom he intended to judge in the last day should not be hindered in the meane time by a coercive power much lesse such as have knowne good gifts and are acknowledged to exercise them meerly for conscience sake and in that our Saviour sayes then or in the last day will I professe to know them not it will easily follow that frail mankinde should not be so confident of their ability to distinguish them before hand much lesse of having authority to prohibit them in that Christ from whom in such case it must have been derived gives licence and commands them to imploy their talent 2 This preaching Christ not sincerely nor in truth may well be meant not in respect of the manner only but of the matter also and in what kinde soever it was done out of envy strife contention and on purpose to adde affliction unto Paul yet he in stead of silencing or punishing the offenders rejoyced thereat so may we suppose a godly Minister who is acknowledged to have eminent gifts but withall infected with some one or other erroneous opinion which destroyes not the foundation would Paul thinke we have prohibited this godly man to preach Christ because that even whilst he did preach Christ he sometimes used to intermingle leaven of errour his preaching Christ might save the soules of such as heard him whilst his errour being mixt therewith might make himselfe a castaway 1 Cor. 9.27 3 This Scripture tells us of multiplicity of gifts which God distributes amongst his servants not to some all to some none at all but to one he gives this gift to an other that with expresse advertisement that the manifestation of the Spirit be it in how small measure soever is given to every man to profit withall that is to profit and edifie others withall now how can a weake servant of Christ to who God has distributed any one portion of his Blessed Truth imploy it to the honour of the Doner for the service of his people if he shall be silenced or imprisoned by a superiour power for wanting some other parcell of truth or interweaving therewith some erroneous doctrine in the opinion of the Rulers where he lives and how can they justifie this doing evill that good may come of it the interring a good gift together with a bad one or how can they be so certaine that such opinions are erroneous when their Ancestours perhaps declared them to be orthodox and their successours will have power to the same againe hereafter whilst other Nations and People whom in other respects they acknowledge as wise and conscientious as themselves doe hold the same at present This is not alleadged to hinder any severe or pious inquiry after truth the most eminent of all Gods gifts or the holding fast thereof when it is found but to temper and qualifie the fierce zeale of such who deny to others the same Christian Liberty which they assume unto themselves Are we not all alike commanded to try the spirits 1 Joh. 4 1. and is it not required of us all alike to buy the truth and fell it not Prov. 23.23 to what purpose need I take paines to try the spirits my selfe when I am certaine that my neighbour who is stronger then I will impose his spirit what ever it be upon me to what purpose should I buy the truth or how can I possibly hold fast that which is good 1 Thess 5.21 when a mightier then my selfe pretends he may take it away at pleasure but is it so Doe we thinke the Spirit of God requires such impossibilities Is he become an Aegyptian taske-master and as if he would purposely picke a quarrell and destroy us require what lyes not in our power to performe Oh far be from us all such blasphemy and prophanenesse let God be just and every man a liar Rom. 3.4 Does he command us to prove all things and hold fast the good Does he command us to buy the truth and sell it not then certainly he intended we should have meanes and power conducing thereunto may such therefore in their most retired thoughts consider how heavy a doome betides them that hinder men in the search of truth or plunder them of it when they have found it And since he that refusing to imploy his one talent â—id it in the earth was condemned to utter darkenesse Mat. 25.25 28.30 what think we will their lot be that will not suffer men to improve that one talent or gift which God hath given them because they have not all the rest or so many perhaps or in so great perfection as they themselves in their own apprehension suppose to have whereas Gods practise and promise is to give greater abundance afterwards to such whose faithfulnesse he hath first had experience of in a little Mat. 25.23 We finde in the Acts. c. 10.46.48 that when Cornelius with many of the Gentiles spake strange tongues Peter forth with baptised them which those of the circumcision found fault with but Peter informing them of the whole matter excused himselfe saying forasmuch as God gave them the like gifts as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God And when they heard these things they held their peace and glorified God saying then hath God also to the Gentiles granted repentance unto life Act. 11.17.18 Now if Peter could not withstand God in his servants which had but the like or more inferiour gifts to himselfe how unwarrantable is it for us that come short of Peters spirit to oppose our brethren who perhaps have yet more excellent endowments then our selves and how can they judge them to be otherwise since such only as are Spiritually minded can judge of Spirituall gifts and such as are lesse Spirituall have not a capacity to judge of those which are more Spirituall 1 Cor. 2.14 but if an Angel or the Blessed Spirit hath revealed any further truth unto a brother Act. 23.9 despicable perhaps in the eyes of the world as it is not safe for me to be over credulous at the first
JOHN the BAPTIST Forerunner of CHRIST IESVS OR A necessity for LIBERTY of CONSCIENCE as the only meanes under Heaven to strengthen Children weake in faith to convince Hereticks mis-led in faith to discover the Gospel to All such as yet never heard thereof and establish Peace betweene all States and People throughout the World according unto which were both our Saviours Commission and the Apostles Practise for the propagation of it Peaceably As appeares most evidently By sundry Scriptures digested into Chapters with some Observations at the end of every one most humbly devoted to the use and benefit of all such as are zealously inquisitive after truth piously disposed to imbrace it and constantly resolved to practise it in their lives and conversations to the Honour of God the edifying of their Brethren and their Owne salvation unto eternity The Contents of the Chapters follow in the next leafe Gal. 4.28 29. Now we brethren 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 is licenced but not permitted to be entred according to Order Persecution is displeasing both to God men 1 Thess 2.15.16 THe Jewes killed the Lord Jesus and their owne Prophets and have persecuted us and they please not God and are contrary to men forbidding us to speak to the Gentiles that they might be saved But But. Peaceable edifying one an other is acceptable to God and men Rom. 14.17.18 The Kingdome of God consisteth in Righteousnesse Peace and joy in the Holy Ghost for he that in these things serveth Christ is acceptable to God and approved of men let us therefore follow after the things which make for Peace and things wherewith we may edifie one an other Contents of the Chapters 1 Chap. CHrists Commission and the Disciples practise for propagating of the Gospel with the peoples duty and a charge for submitting unto such as were over them in the Lord. 〈◊〉 〈◊〉 Christs order and the Disciples practise concerning the Ministers maintenance and relieving of the poore whereby the forcing of tythes or any thing instead thereof appeares to be contrary to the Gospell 3 Chap. CHrists instructions and the Apostles practise for tendering and holding forth the Gospell only in a peaceable way 4 Chap. CHrists instructions and the Apostles practise concerning Christian Liberty 5 Chap. CHrists and the Apostles testimonies concerning Gods free grace and mans naturall incapacity 6 Chap. CHrists and the Apostles testimonies concerning the certainty of the Elects salvation 7 Chap. CHrists owne testimony that his Kingdome was not of this world neither did â—e exercise Civill jurisdiction 8 Chap. CHrists commands against the Apostles lordlinesse and dominion with their submission therunto and practise 9 Chap. CHrists foretelling his Disciples that they should be persecuted his preparing of them with their obedience thereunto 10 Chap Christ and the Apostles testifie that the true Church and Saints must be persecuted in consequence whereof persecution must be a true mark of a false Church and enemies of God 11 Chap Christ and the Apostles testifie that there should arise heresies and false Christs together with their commission how they were to be proceeded against 12 Chap The Apostles warrant for examining of the Spirits and their doctrines and holding fast the truth 13 Chap Christs and the Apostles testimonies of Christians being weake in faith and how they ought to grow therein bearing with one anothers weaknesses infirmities 14 Chap Christs commands and the Apostles practise are both against persecution for conscience sake 15 Chap Certain testimonies which God through his divine providence directed to be uttereâ— by unbeleeving Jews and Gentiles in favour of the Apostles and the Gospel recorded by the Holy Ghost as a witnesse against all persecuting Christians 16 Chap Certaine acts of justice and favour which the unbeleeving Magistrates and Officers of the Gentiles did unto the Apostles recorded in the Gospell as a witnesse against the corruptions and cruelties of Christians 17 Chap Six woes denounced by our Saviour against the Scribes and Pharisees Hypocrites all which are applyable to them and all others abetters of persecution Our Saviours Commission concerning Vnbeleevers Mat. 28.19 GOe and teach all Nations baptising them in the Name of the Father and of the Sonne and of the Holy Ghost Mark 6.11 Whosoever shall not receive you nor heare you when ye depart thence shake off the dust from under your feet for a testimony against them Christs and the Apostles instructions concerning Mis-beleevers Mat. 24.24.25 There shall arise false Christs and false Prophets behold I have told you before hand 2 Tim. 4.2.5 But watch thou in all things endure afflictions do the workeof an Evangelist make full proofe of thy ministry reprove rebuke with all long suffering and doctrine The Apostles instructions concerning Weak beleevers Rom. 14 1.3 Him that is weake in the faith receive but not to doubtfull disputations Let not him that eateth despise him that cateth not and let not him that eateth not judge him that â—ateth for God hath received him Gal. 6.1 If a man be evertaken in a fault ye which are spirituall restore such a one with the spirit of meekenesse And of these three sorts together viz. Unbeleevers Misbeleevers and Weak beleevers whereunto all people of the world may be reduced Paul sayth 1. Cor. 10.32 Give no offencâ— neither to the â—ewes nor to the Gentiles nor to the Church of God If it be possible as much as 〈◊〉 iâ— yâ—… live peaceably with all men Rom. 12.18 TO THE CHRISTIAN READER AFter the death of Joseph though the Jewes the Church of God was contemptible for number in respect of the Egyptians whom they served as slaves to doe their drudgery there being nothing to be seen in them to provoke envie and revenge besides Gods giving them ability to endure so great afflictions those of Egypt notwithstanding murmured against them because they differed in Religion and still sought accusations multiplying their service and exasperating their bondage Exod. 1. In Mordeca's dayes likewise a Haman was sufficient to prevaile with Ahasuorus that the whole Church of God in that Kingdome men women and children should be persecuted to death because they served God in a manner differing from that Country Est 3.8.13 all manner of hardship and evill outreating was the lot of the Prophets our Saviour himselfe fared no better and all such as will live godly must suffer persecution 2 Tim. 3.12 Oh but some will say must seditious heretickes be suffered to preach teach new doctrines contrary to the established Lawes I beseech all such to consider a little whether Paul was not accused as a heretick Act. 24.14 as a seditious pestilent fellow a ring-leader of the sect of the Nazarenes v. 5.6 and one that taught contrary to Law Act. 18.12.13 Did not Ahab tax Eliah as a troubler of Israel 1 King 18.17 Did not the Princes
counseller Job 2.9 to curse these earthen gods and dye when they shall consider how Protestants even the best of Christians are persecuted for to be persecuted is the absolute and eminent character of the best in Spaine Italy and in some Protestant Countries more then in Turkie will they not be apt to thinke it better for the state of Christendome the Kingdome of Christ Jesus that such Princes and Magistrates were all Mahumetans or any thing rather than such pretending Christians or persecuting Antichristians If all people in Christendome were intentively look'd upon and considered there would be found no two so totally like one another which being et together might not easily be distinguished to differ But if the judgements opinions and thoughts of men could possibly be unfolded unto the publike view far more difficult would it be to finde out any two which held parallel agreement and consent in any considerable proportion the opinions and thoughts of men being indued not only with a bare capacity but effectually multiplying varieties far above all things under heaven and in such manner as it is not in the power of the whole creation to prescribe rules capable of bringing them to a strict consent and harmony But that I may not be over tedious to my Reader upon the entrance recommending the ensuing Discourse unto his Christian consideration and censure since it is granted that Antichrist had over-run the whole Christian world insomuch that God had no visible Church except Popish even for hundreds of yeeres together and so corrupted the very Scriptures that the truth was neere quite overgrowne with errours of carnall ordinances mans inventions whilest the Reformers the Protestants who are said to have above 40 differing Translations of the Bible diffent amongst themselves to the damning one another whilest wee may have understood that even Paul did once persecute the best Christians and Christ himselfe with as much zeale as ever he preached him afterwards for these respects I crave leave to querie wâ—ether all such as shall propound their thoughts touching any part of the Discipline and lâ—…ctrine of Gods worship and Mans salvation ought not only to be permitted freely but also to be countenanced and cherished though they seem never so strange and novel and this untill God Almighty shall piease by some infallible signe and demonstration to declare himselfe that he hath discovera unto us his whole will and pleasure concerning both JOHN the BAPTIST OR LIBERTY of CONSCIENCE The onely forerunner to make way for the GOSPEL CHAP. I. Christs Commission and the Disciples practice for propagating of the Gospel together with the peoples duty and a charge upon them for submitting unto such as were over them in the Lord. MAâ—th 28.19.20 Goe and teach 1 all Nations to observe whatsoever I have commanded yâ—u Luke 10.2 The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that He should send forth labourers into the harvest Matth. 24 6.14 The end of the world is not yet This Gospel of the Kingdome shall be preached in all the world for a witnesse unto the Nations and then shall the end come Marke 13.7 10. The Gospel must fiâ—st be publâ—shed among all Nations Marke 13.27 Then shall â—e senâ— his Angels and gather together his elect from the foure windes from the utter most part of the earth Rom. 1.16 The Gospel of Christ is the power of God unto salvation C. 16 25 26. The Gospel of Iesus Christ which according to the Revolation of the mystery was kept secret since the world began now is made mâ—nifâ—st and by the criptures of the Prophets according to the commandement of the eveâ—lasting God made known to all Nations for the obedience of faith 1 Cor. 14.37 If any man thinke himselfe to be a Prophet or Spirituall let him acknowledge that the things which I write unto you are the commandements of the Lord. 2 Pet. 1.3 According to his divine power God hath given unto us all things that pertaine unto life and godlinesse through the knowledge of Hâ—m that called us to glory Gal. 1.12.13 The Gospel which was preached of me is not after man for I neither received it of man neither was I taught it but by the revelation of â—esus Christ Act. 20.20.27 I have kept backe nothing which was profitable unto you I have not stunned to declare unto you all the counsell of God 2 Pet. 1.19.20 21. We have also a most sure word of Prophesie whereunto ye doe wâ—ll thâ—t ye take heed as unto a lâ—ght that shineth in a darke place untill the day downe aâ—d the day star arise in your hearts knowing this that no Prophesie of the Scripture is of any private interpretation for the Prophesies came not in old me by the will of man but holy men spake as they were moved by the Holy Ghost Rom. 15 4. Whatsoever things were written aforet me were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.15,16.17 The holy Scriptures are able to make thee wise unto solvation through faith which is in Christ Iesus All Scripture is given by inspiration of God and is profitable for doctrine for reproofe for correction for instruct on in righteousnesse that the man of God may be perfect and throughly furnished unto all good workes Rom 10.14.17 Faith commeth by hearing how shall they beleeve in him of whom they have not heard and how shall they heare without a Preacher Rev. 2.24,25 I will put upon you no other burthen but 2 that which ye have already hold fâ—…st till I come Act. 22.32 When thou art converted 3 strengthen thy brethren Matth. 10.27.28 What I tell you in darknesse speake ye in light and what ye heare in the â—are that speake ye on the house tops Marke 5.18,19,10 〈◊〉 Iesus sâ—…d unto him that had been possessed with the divell legion goe â—ome to thy frâ—…as and tell them how great things the Lord hath done for thee and hath had compassion on thee he departed and began to publish in Decapolis how great things Iesus had done for him and all men did marvell Matth. 10.32,33 Luke 12.8.9 Whosoever shall confesse mâ— before men him will I also confesse before my Father which is in heaven But whosoever shall deny me before men him will I also deny before my Father which is in heaven Marke 8.38 Luke 9.26 Whosoever shall be ashamed of me and of my words in this adulterous sinfull generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the holy Angels 2 Tim. 2.12 If we suffer we shall also reigne with him If we deny him he will also deny us 1 Cor. 9 16. A 4 command is laid upon me and woe is me if I preach not the Gospel 2 Tim 2.2 The things that thou hast heard of me amongst many witnesses the same commit thou to
is a King and a persecuting Bishop a Bishop or any Clergie disciples that passes the pale of spirituall censure and jurisdiction are incompatible one State is too narrow for them they must contract till one hath got the victory of the other And for Presbyteries which pretend to ascribe so much unto the Civill Magistrate making him Lord Keeper of both Tables is it not that they may engage him to imploy this power they give him when they require it and may it not be suspected or prove an imploying of the Civill Magistrate in punishing their delinquents the better to keepe the peoples odium and disrellishing from off themselves obliging the whole State to persecute one another at their request this is very much suspected as cleerly evident to those that seriously consider the nature of this controversie wherein I beseech God to instruct all such as may any wayes conduce to the better managing and illustrating thereof hereafter unto his further glory CHAP. VIII Christs Commands against the Apostles lordlinesse and dominion with their submission thereunto and practise JOh. 13.12.13,14.15,17 After Jesus had washed his feet and had taken his garments and was set downe againe he said unto them know ye not what I have done unto you ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your feet ye ought also to wash one anothers feet for I have given you an example that ye should doe as I have done unto you If ye know these things happy are ye if ye doe them Matth. 20.25,26 The Princes of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so among you C. 23.11 He that is greatest amongst you shall be your servant 2 Cor. 1.24 We have not dominion over your faith but are helpers of your joy C. 10.4 The weapons of our warfare are not carnall though we walke in the flesh we doe not war after the flesh V. 8. Our authority the Lord hath given us for edification and not for destruction C. 13.10 I write these things being absent leâ—t being present I should use sharpnesse according to the power which the Lord hath given me to edification and not destruction 1. Pet. 5.2,3 Take the oversight of Gods flocke not as being Lords over Gods heritage but as ensamples to the flocke 1 Cor. 3.9 We are labourers together with God yâ— are Gods husbandry ye are Gods building 2 Cor. 5.20 We are Ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be you reconciled to God C. 10.1.3 I Paul my selfe beseech you by the meeknesse and gentlenesse of Christ â—al 6.1 If a man be over taken in a fault you which are spirituall restore such a one in the spirit of meeknesse considering thy selfe lest thou also be tempted Observations upon CHAP. VIII SInce the Apostle Paul thinks it no disparagement to bring in the Great God even Christ Jesus himselfe beseeching his people 2 Cor. 5.20 surely such as are his true Disciples should not be weary of their Masters example or arrogate to themselves what Christ never practised If Peter tells us that in Pauls Epistles there are some things hard to be understood 2 Pet. 3.16 and if Paul ravished with admiration cries out so pathetically Oh the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding ouâ— â— Rom. 11 33. who are we that we should pretend beyond these eye-witnesses unto our Blessed Saviour or expect that our selfe acknowledged weaknesses and comming short should be obtruded as oracles upon the consciences of others were it through bad translation onely or what other respect soever that the Scriptures prove obscuâ—e and yeeld occasion of so different interpretations as that man cannot possibly even at best work out his salvation without fear and trembling Phil. 2.12 may we not be certaine that in regard of such obscurity God will the rather bear with so many different and erroneous opinions which destroy not the foundation Christ Jesus Nay what if we should conceive that God out of an especiall providence should have permitted the Scriptures to be conveyed unto us in a capacity of being thus controverâ—ed in many places to make us more diligent and inquisitive in the search of truth that we might not be over confident and presumptuous of our owne opinions but have greater cause and triall of exercising our love and charity in bearing with our brethren that differ from us and in this respect above all others wee ought to make appeare that we love our neighbour as our selves on which hangs our state of the whole Law and Prophets Mat. 7.12 doing unto them as we would be done to Luke 6.31 Nay the whole Law is fulfilled in this one word To love thy neighbour as thy selfe Gal. 5.14 not abridging others the liberty of conscience or using the eyes of their owne reason and understanding since we would not be contented that any body should take from us the use of ours I know there are very many men even of the Episcopall party who approve exceedingly of selfe-deniall and meeke spirits in all Christians especially in Ministers of the Gospel conceiving they ought not to seeke or imbrace any Church preferment out of carnall expectation to be called Rabbi have the uppermost places in all assemblies and rule over their brethren but meerly deem such superiority to be necessary as if withcut it there could be no government but all must necessarily runne headlong to Independencie which they account very Anarchie and confusion it selfe disposing Gods Church of its owne accord to fall a peeces into infinite heresies and schismes for satisfaction therefore of such in this particular I shall need only entreat them to consider whether a superiority of power with a coercive execution of it in the Church for matters meerly of Religion doe not render Christians lyable to be compelled into heresies and by this means every particular congregation becomes not only subject unto such heresies as shall arise within it selfe but unto all such as any other Church or Congregation which has attained a sharper sword then their owne and though the warrantablenesse which the Independent Government of particular Congregation has from evidence of Scripture were set apart let any godly and understanding Christian judge which of the two hazards and inconveniences be the greatest and whether the Papacie hath more advanced the propagation of the Gospel by persecuting all true Professours with their compulsive weapons and Inquisition torments or the States of the united Provinces by tolerating of them Can it possibly be imagined that whole Nations all the Inhabitants of Italy and Spaine amongst which are many as wise learned conscientious and zealous too I am sorry to say so much but the truth compells me as most Reformed Protestants should all live and
neerer hand But for a Protestant Church government to require or countenance the Civill Magistrate and whether it be Christian or otherwise it varies not the case against a private person or an other Protestant congregation which neither doth nor can offend their Civill peace much lesse their Spirituall the best part whereof should be in heaven out of reach is so far from countenancing in Scripture so contradictorie to reason and destructive to its selfe as that for wise and conscientious men to be transported thereunto makes me more wonder then at any other erroneous tenet whatsoever But praised be for ever Gods infinite goodnesse in subduing daily so many to this truth the contrary whereof hath so long together with-held the Gospel of truth in miserable captivity and invincible ignorance But to returne againe unto Church fellowship and covenant I would very faine know whether such a Covenant as before was mentioned doth not oblige us to the same which we call Canonicall obedience and doe so much so justly upbraid the Papacie and Episcopacie withall nay is it not yet worse then the vow of single life wherein all Nunnes and Fryers intrap themselves for they doe not runne so great a hazard of being tainted with bodily pollutions as such Church covenanters do in respect of spirituall nay they when they enter into that vow are certaine for the present of being in the most desirable condition of life according to Pauls judgement 1 Cor. 7.38 and as certain that they shall ever do best to continue in it which infallibility of certainty no man can possibly have in respect of his Church fellowship and condition but on the contrary these Church covenanters acknowledge to want light and professe to seeke it that they may be better enabled to serve God as they ought non progredi est regredi and that it is required of them to grow in grace and godlinesse from one degree and measure thereof unto another which who so enters into such fellowship may not doe much lesse make profession of unlesse the major part of the same congregation approve and joyn with him therein I have oftentimes known it objected unto such as were engaged for Celebrate what it was should make them so precipitous in vowing to live all their life time singly chastely when they themselves acknowledged they could not possibly know so long before hand how wel they should be disposed twenty yeares after to the performance of it perceiving it did not little trouble them to satisfie this querie for though they conceive it absolutely as much in their owne power to live singly as soberly yet they acknowledge a far greater temptation in the former then in the latter but being transported with the excellencie * I once heard a Roman Catholicke Gentlewoman whose piety and devotions in her owne way I could justly and willingly extoll might it not chance become of greater offence then imitation unto many who had made a private vow for single life after many yeares experience seriously say shee did not thinke God Almighty had any reward in store for single life in that it was so abundantly reward unto it selfe and advantages of a single life they confessed to bee much moved to the vowing of it not only because God as they thought approving thereof might the better enable them to go through with it but also that it might never after bee in their power to decline or withdraw themselves from so meritorious and selfe-pleasing a condition wherein they had none to take care for besides themselves below and God above But to enter into such a Church covenant which shall inevitably oblige them never to part but be engaged to believe and conforme unto all both in doctrine and discipline neither more nor lesse but what such a congregation which may adde and diminish when they will shall incontrolably judge fit is such a blinde engagement as that I cannot finde in any proportion nay not so much as any though so light a reason as that before alleadged in behalf of Celibate and its professours whereby they might so colourably be moved to enter into such a dangerous such an unsearchable Church covenant I deny not but a Church covenant may be necessary and drawne out so briefly and clearly as they which are to enter into it may fully understand and perfectly remember at all times to what they stand engaged and yet little can or ought to be put into covenants which men were not obliged unto without them we see no president for them in the New Testament and in the Old they were such as both Pharisees Sadduces and all other different believers of the Jewish Nationall Church might freely proffer themselves unto without any the least doubt of conscience but I humbly propound if the Pharisees had approved of the Church government established the Sadduces practised another and the Herodians approved of neither whether in such a case they could all three have vowed joyntly the extirpation of the first the maintenance of the second and yet agree all three in the nearest uniformity according to the Word of God and the best reformed Churches if there had beene any thing to make it more impossible though they satisfied their owne consciences without giving offence to others Matth. 23.23 Woe unto you Scribes and Pharisees Hypocrites for ye pay tyth of mint anise and commine and have omitted the weightier matters of the Law judgement mercie and faith these ought you to have done and not leave the other undone Observation SO doe they who insist more upon certaine ceremonies and circumstances which perhaps may be lawfull and they themselves hold but indifferent then the more effectuall meanes to encrease faith strengthen hope and the exercise of charity on which the Law and Prophets hang Matth. 20.40 Matth. 23.25 Woe unto you Scribes and Pharisees Hypocrites for ye make cleane the outside of the cup and of the platter but within they are full of extortion and excesse V. 27. Woe unto you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchres which indeed appear beautifull outward but are within full of dead mens bones and of all uncleanesse Observation Such are they who regard the outward forme of godlinesse but deny the power thereof 2 Tim. 3.5 that stand more upon exacting a conformity of the outward man then seeking to preserve the Ordinances of God in purity and unperverted to the edifying and strengthning of the inward man such as regard more the time place manner and other circumstances then the saving truths of Jesus Christ that are so much in love with uniformity that they will runne a hazard of forcing others into an erroneous way or unto the true in such a manner as may lead to condemnation because it is accompanied with doubting Rom. 14 23. rather then leave them in a possibility or at liberty of working out their owne salvations with feare and trembling Phil. 2.12 and all such to
truth which beareth witnes to them and the bright sunne-shine of our owne reason deny both the one and the other in not suffering us to reape and enjoy the fruit of eyther when yet the Gospell it selfe is not able to save us if that we doubt thereof how much lesse the differing opinions of frail men subject to the same weaknesses and passions with our selves Act. 14 15. why shall any one hinder me to doe my Masters will in such manner as I beleeve he requires it to be done 't is I that must be beaten with double stripes if I doe it not whereas if I know it nâ—… or mistake it ignorantly as Paul whilst he persecuted 1 Tim. 1.13 I should escape with fewer stripes Luke 12.47.48 't is I that must be accountable for my selfe Rom. 14.12 and stand or fall unto my Master only v. 4. but such as take so much upon them and abridge others the benefit of Scripture and their own reason had need be very carefull left one day they be found censurable notwithstanding their paines and travell by sea and land for gaining proselites to have made them twofold worse the children of Hell Mat. 23.15 and I desire they would take this into their serious thoughts that if a people be bound to submit unto whatsoever the Magistrate or Church shall put upon them without first examining and fully satisfying their owne consciences whether it be agreeable to the Word of God or no that then in such case this absurdity would follow viz. The subjects of Spaine Turkie or any other erroneous State in point of faith could not be punishable by the justice of God for beleeving such heresies and blasphemâ—es as the respective States held out unto them and they made to beleeve they ought in conscience to submit unto out of obedience they owe unto the Powers and besides the Scripture where our Saviour saies If the blinde lead the blinde both shall fall into the ditch Mat. 15.14 would not only be frustrated but made a lie But for a conclusion to convince all gainsayers in this behalfe wee finde the Blessed Spirit enabling the Christians of Berea before those of Thessalonica in that they searched the Scriptures daily whether that which was delivered them by their teachers was so or no Act. 17.11 and unto the Angel of the Church of Ephesus it saies I know thy workes and thy labour and thy patience and how thou canst not be are them that are evill and thou hast tried them that say they are Apostles and are not and hast found them liers Rev. 2.2 CHAP. XIII Christs and the Apostles Testimonies of Christians being weak in faith and how they ought to grow therein bearing with an others weaknesses and infirmities IOh. 16.12 I have 1 many things to say unto you but you cannot beare them now Marke 4.33 And with many such parables spake he the word unto them as they were able to beare it 2 Cor. 2.16 Who is sufficient for these things Rom. 6.19 I speake after the manner of men because of the infirmity of your flesh Heb. 5.11,12,13,14 We have many things to say and hard to be uttered seeing you are dull of hearing for when for the time ye ought to be tâ—…hers you have need of one to teach you againe which â—e the first principles of the oracles of God and are become such as have need of milke and not of strong meat for every one that useth milke is unskilfull in the word of righteousnesse for he is a babe but 2 strong meat belongeth to them that are of full agâ— even those who by reason of use have their senses exercised to discerne both good and evill 1 Cor. 3.1,2,3 I could not speake unto you brethren as unto spirituall but as unto carnall even as unto babes in Christ I have fed you with milke and not with strong meat for hitherto you were not able neither yet are you able for you are carnall C. 13.9 11. We know but in part when I was as a childe I spake I thought and understood like a childe but when I became a man I put away childish things Phil 3.12,13 14. Not as though I were already perfect but forgetting those things which are behinde and reaching forth to those things which are before I presse towards the marke 1 Pet. 2.2 As new borne babes desire the sincere â—ilke of the Word that they may grow thereby Eph. 4.13 Till we all come in the unity of the faith and of the knowledge of God unto a perfect man unto the measure of the stature of the fulnesse of Christ 1 Cor. 13.10 When that which is perfect is come that which is in part shall be done away Rom. 14.1,2,3 Him that is weake in the faith receive you but not to 3 doubtfull disputations for one beleeveth that he may eat all things an other that is weake eateth hearbes let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him Rom. 15.1 We that are strong ought to beare the infirmities of the weake Gal. 6.1.2 If a man be overtaken in a fault ye which are spirituall restore such a one in the spirit of meeknesse considering thy selfe lest thou also be tempted Beare ye one an others burden and so fulfill the Law of Christ Rom. 11.13,14 In as much as I am the Apostle of the Gentiles I magnifie mine office if by any meanes I may provoke to emulation them which are my flesh and might save some of them 1 Cor. 9.20,21,22 Vnto the 4 Jewes I became as a Iew that I might gaine the Jewes to them that are under the law as under the law that I might gaine them that are under the law to them that are without law aâ— without law being not without law to God but under the law of Christ that I might gaine them that are without law to the weake became I as weake that I might gain the weake I am made all things to all men that I might by all meanes save some Rom. 14.13 Let no man put a stumbling blocke or an occasion to fall in his brothers way V. 17,18,19 The Kingdome of God consisteth in righteousnesse 5 peace and joy in the Holy Ghost for he that in these things serveth Christ is acceptable to God and approved of men let us therefore follow after these things which make for peace and things wherewith one may edifie an other C. 12.18 If it â—… possible live peaceably with all men 1 Cor. 10.32 Give no offence neither to the Jewes nor to the Gentiles nor to the Church of God Col. 4 5. Walke in wisdome towards them which are without Rom. 14.22 Hast thou faith have it to thy 6 selfe V. 15.16 If thy brother be grieved now walkest thou charitably destroy not him for whom Christ dyed let not your good be evill spoken of C. 15.2.3 Let every one of us please his neighbour for his good to