LIBERTY OF CONSCIENCE OR THE Sole means to obtaine Peace and Truth Not onely reconciling His MAJESTY with His Subjects but all Christian States and Princes to one another with the freest passage for the GOSPEL Very seasonable and necessary in these distracted times when most men are weary of War and cannot finde the way to Peace Printed in the Yeare 1643. To every Christian Reader that seeks Truth as well as Peace Beloved in Christ Jesus LEt not the seeming noveltie of opinions deter thee from searching out the Truth and be assured that Gods people as well as worldlings have their times to fish in troubled waters wherefore before thou proceed on with this Discourse promise me I beseech thee to read it out and if thou then repent thee of thy paines let me but know so much and I shall willingly take upon me a double penance for thy satisfaction and amends I am not ignorant that the lawfulnesse of newtrality is much controverted both in policie and conscience but men of moderation which endeavour to qualifie or decline the precipice of extreams ought not to be accounted newtralls or luke-warme Such then as I presume will no more be of opinion that all on the Kings side are Papists or Popishly affected then that all on the Parliaments are Brownists Anabaptists or thereunto inclined nor all that are at Oxford enemies of God and godly men or all at London to take up Arms only for good of either but that there are on both sides great numbers though not equall which wish sincerely and mean well not withstanding there may have been many weaknesses infirmities errours expressed by them for the presence and influence of both the Armies I conceive but much alike conducing to make the people really good or bad though they must outwardly comply with both so long as they are neare them and have any thing to lose and do not yet perceive but that such Members of the Lords and Commons House are much the same notwithstanding their passing to and fro between London and Oxford But the London Pamphlets querie whether Papists are likely to settle the Protestant Religion And Aulicus seeming no lesse scrupulous askes whether Brownists or Anabaptists will But if a third should resolve them both and say that the Protestant Religion hath not been in England these eighty years he might run the hazard to be thought a libeller and yet it may chance be found so if we examine what it is whence it came whether it be not confined amongst the Lutherans and how much we differ from it though we still retain the name But what matters it whether we be called Protestants or otherwise or is truth and propriety the worse because 〈◊〉 endeavour or attaine them by the helpe of Papists and of Brownists 〈◊〉 not Papists and Brownists as lawfully serve their King and Countrey 〈◊〉 thundering legions of Primitive Christians did the 〈◊〉 〈◊〉 The King saies he took up defensive Arms and both Houses of 〈◊〉 a verre that they did so The Parliament party fear that if 〈◊〉 〈◊〉 â—hough his Majesty himselfe be not Popishly affected the Bishop 〈…〉 be 〈…〉 by their jurisdiction suppresse all such as did 〈◊〉 both to 〈◊〉 discipline and doctrine On the other side the Kings party is in as great a fear that if the Parliaments side should get the upper hand though they do not establish 〈◊〉 or Anabaptisme yet they would settle a Presbytery which may as much a bridge them the Liberty of Conscience as they themselves have been a bridged under Episcopacie heretofore in which respect each party for the present pretends to grant such a liberty as shall be sutable and complying with tender consciences but neither dare yeeld unto or trust the other In such a case as this is there no remedy Hath God left us quite destitute of meanes to stop so great a gap to prevent the totall ruine and desolation of three Nations not without the greatest scandall and offence which ever befell the Reformed Protestant Religion The feare is equall and extream on both sides though either of them is like enough to say the others fear is but imaginary yet both of them since they say so and cannot be disproved are to be treated and proceeded with alike To this the King addes and saies that besides sundry demonstrations of His grace and favour I have granted a perpetuall Parliament and if ever that should have an end they have still a trieniall Parliament to perpetuity which of themselves only transcend all the grants that ever my Predecessours made unto their Subjects and notwithstanding all this they attempt my life and take away my Revenues Royalty and Religion too if it were possible On the contrary the two Houses of Parliament in their severall Remonstrances have informed his Majesty how through predominancie of evill counsellours the Subjects liberties have had severall great breaches made upon them innovations of Doctrine and Discipline in their Religion and they are really and totally possessed that by the same and such like evill counsellours which are likely to succeed their whole priviledges and propriety will be forced from them and the profession of the true Protestant Religion utterly abolished assuring his Majesty notwithstanding that if he will be pleased to returne unto his great Councell cause delinquents to be brought to triall and settle the Militia of the Kingdome in such persons as both Houses may confide in there shall be no failing on their parts to make him a glorious Prince beloved at home feared abroad and enlarge his Revenues beyond all his Predecessours but not finding how to qualifie the diffidence which each hath of the other both sides have strengthned themselves brought severall Armies into the field fought some pitcht battells and had so many skirmishes and encounters as besides the firing of whole Townes deflouring of Virgins committing rapes rapines and a thousand other villanies hath been the death perhaps of above a hundred thousand soules in England only then which what could possibly befall more offensive unto God or damageable to the State Surely both parties should be desirous of composing such a difference which in so high a nature and degree is totally destructive unto both But alas the jealousies are such that neither dare well offer or entertain a Treaty lest the other should make advantage of it yet a King cannot be said to deal too great a measure of love unto his people nor subjects to out-doe their duty unto their King nor the sword be said or thought properly or justly to have a capacity and power of settling true Religion 〈◊〉 〈◊〉 of all ranks and conditions whatsoever more glorifie the King of Kings then in renouncing all earthly interests and advantages rather then his great Name should be evill spoken of or the bloud of his dearest Saints to be spilt upon the ground and yet we cannot possibly imagine without the greatest scandall of our owne charity and offence
spirits whether 2 Cor. 13. 5. 1 Joh. 4. 1. Gal. 1. 8. they be of God or Search the Scriptures whether the doctrine taught us now be the same which the Apostles left us when we may not professe the Religion we apprehend to be the only true one but are forced to make profession of that only which the State shall thinke fit and declare to be such Nay in that St. Paul sayes Trie the spirits whether they bee of God or no and tells them plainly that if any man thinke himselfe to be something then he is nothing that he deceiveth himselfe and that every man should therefore prove his owne worke and that then he shall have rejoycing in himselfe alone and not in another for every man shall beare his owne burthen Gal. 6. 3 4 5. And to the Thessalonians he saies Prove all things and hold fast that which is good 1 Thess 5. 21. Do not such thwart and resist these Scriptures who take upon them to assigne and stint men unto certaine spirits as though they could be saved by the faith and knowledge of others with expresse peremptory commands to receive them for the true Spirit of God without any triall or examination and indeed it is better to take up a Religion without triall upon adventure then having examined and found it Antichristian or erronious submit unto it notwithstanding but certainly if well examined this will appeare not a bare adding or taking from the word of God but a flat opposition and giving the lie as I may terme it unto the Scriptures for whom a heavier judgement is preparing if such a one were possible then that which is denounced in the Revelation Rev. 22. 18 19 What if the Prince and Peeres should change Religion must they be subject also to persecution I know not how they can be well secured so long as such Statutes are in force for in that they concerne matters of Religion if they binde at all they binde most of all But what if a King and Parliament should repeale all Acts against the Papists and passe others of the same tenour against all Protestants must we therefore all turne Papists If that Religion must be received and forced upon the consciences of people which by a major part is voted to be the true one I know no remedy but that we may be lyable againe hereafter to change as often as those that lived in the Reignes of Henry 8. Edward 6. Queen Mary and Queen Elizabeth My humble desires therefore are that we may not procrastinate any longer the preventing so great a misery as the world cannot possibly torment us with a greater not through confidence of a present prevailing party or such other assurance as carnall policie and wisdome doe only furnish us withall the Bishops condition may be sufficient item to us in this behalfe who notwithstanding so many suffered by them had within lesse then five yeares since greater multitudes of abettors within this Kingdome then ever any kinde of Church government in likelihood will find hereafter it is necessary therefore to proceed upon a sure foundation by passing an act against persecution for Religion which besides the agreeablenesse with Scripture all degrees of people having once tasted the sweetnesse of it will never suffer themselves to be bereaved thereof againe and by that means become a sure establisher of the generall peace of the Kingdome and dispose every one more willingly to submit to higher powers though to some prejudice of his propriety when he apprehends himself certain to enjoy the Liberty of his Conscience But may we not any longer be subject unto men Surely then in 1 Cor. 7. 22 23 whatsoever sense it be meant we must be subject unto Christ his yoke is easie and we must not live lawlesse as we our selves list Matth. 11. 30. but persecution imposes a heavier yoke of subjection upon the Conscience then any Prince or Tyrant in the world doth upon the body of his Subjects And although every soule must be subject to higher Powers in civill matters yet there are degrees of subjection and relations in a Common-wealth whereby one is bound to yeeld more or lesse subjection obedience respect and honour according to the respective Lawes and ranke wherein he stands and yet in most Countries every Subject from the highest to the lowest hath a kinde of freedome and possibility of quitting himselfe from the most toilsome and inferiour vassalage if he be a man of abilities or wealth but that Law which imposes on the Conscience serves all alike save that the most ingenious and conscientious Note are most afflicted with it and so long as it is in force a good Conscience hath no meanes either to evade it or dispence with it But how fruitlesse a course it is to force men to conformity in a Religion they have no liking of will appeare by the small successe it wrought on Papists here in England many whereof went to Church when they were strictly lookt too stopping their eares with wooll because they would not heare at all or heare with an intention to beleeve the contrary or else like Protestant Merchants and travellers in Italy and Spaine which ordinarily goe to Masse and Vespers to avoid suspition of the Inquisition but because their hearts joyn not in the Church devotions they purposely send their eyes a gadding after beauty whilest many too too many by custome assume so great a liberty as if the eye could not sin in one respect whilest the heart consented not in another or rather as if God would pardon them the lust of the eye so long as they were not Popish in their hearts But more remarkable it is in the Moores of Spaine and Jewes of Portugal some whereof dissembled Popery in their successive generations some hundreds of yeares together untill the Moores being discovered in such multitudes as that the King not thinking it safe to retaine them longer in so slavish a captivity of the Conscience nor able to give them a tolleration without the Popes dispencing commanded them to be gone and accordingly about the yeare 1606. they conveyed themselves into Barbaria and Turkey with such a stocke of Christian crafts and pollicie as not only the Pirates but those whole Nations are much advantaged and improved to the no lesse shame than detriment of Christianity Oh let not the like befall England with her manufactors but I feare it is almost too late to wish so for so many thousands of them being already gone are able to teach all the world unlesse both they be suddenly recalled and others encouraged to continue by a Liberty of Conscience And for the Jewes in Portugall the Inquisition used alwaies to be full of them seldome without foure hundred or five hundred together and though most of them will not scruple and many of them chuse rather to marry with such as really are Christians that they may with more security play the hypocrites yet
by such as live amongst them it is observed that though from one generation to another they have matched into Christian families yet they reserve and instill their Jewish principles so subtilly into their off-spring as the children though they have remaining in them not above one two and thirtieth part of a Jew are notwithstanding knowne by infallible presumptions to be Jewes in heart though outwardly they make profession otherwise In the Gospel according to St. John Jesus answered My John 18. 36. Kingdome is not of this world if my Kingdome were of this world then would my servants fight that I should not be delivered up to the Jewes What can be more opposite unto the intentions and proceedings of our Saviour who rather than resist chose to suffer persecution unto death than these that persecute others unto death If Christs Kingdome be not of this world but if it be mysticall and spirituall then must it necessarily be erected by powerfull preaching of the Word and by the Spirit When Peter smote off the high Priest servants care in defence of his Master our Saviour bids him put up Matth. 26. 51 52. his sword and instead of commending him and his zeal in rescuing the sacred Person of our blessed Saviour saies All they that take the sword shall perish by the sword And St. Paul exhorts the Ephesians Eph. 6. 10. 17. to be strong but in the Lord and in the power of his might not brandishing the sword of civill Magistrates but to take the belmet of salvation and sword of the Spirit which is the word of God and in another place he sayes that Faith comes by hearing and how shall they beleeve in him they have not heard and how shall they heare without a Rom. 10. 14. 17 preacher And yet if it had been as good a way Paul would doubtlesse have taught it them by saying how shall they beleeve unlesse you tell them and how shall they know what is to bee beleeved unlesse you impose it upon them But this was none of Pauls Doctrine both our Saviour and his Apostles not only taught and practised but sealed the contrary with their bloud The Spaniards are blamed and that justly by all other Nations for having massacred so many millions of West-Indians in their owne Country under pretence of Religion though it be evident it was only that they might the easier rifle them of their gold and silver and so it is in all persecutions pretended for Conscience sake for did we but a little consider with our selves we would easily conclude that few have been yet so mad to put people to death meerly for Religion sake I know that many in passion rage and fury will say it is pity such Hereticks should live but when such men are in a calme mood if another Nathan like him that came to David should say unto them there is such a neighbour of mine 2 Sam. 12. 1. charitable to the poore upright in his dealing courteous in his behaviour meek and lowly minded loyall to his Sovereigne true to his Country chusing rather to suffer than offer injuries beloved of all that knew him and never so much as tainted with suspition of any thing blame-worthy till of late being accused as a Separatist for seducing the Kings liege people unto his owne Religion the Jury finding him guilty he is condemned to dye will not a tender hearted Christian be ready to reply it is pity such a one should dye and though the Law condemne him the King is mercifull and doubtlesse would reprieve him if he knew he had been loyall to his Country and committed no other sinne then endeavouring by argument from Scripture to bring others of his owne Religion now though most men or every good man would be loth that a conscientious Christian should be put to death for doing nothing but what he is bound in conscience the winning Proselites to his cause his religion which amongst so many different sorts of Christins he thinks to be the right and himselfe no lesse obliged to publish it then Peter and John who when they were commanded by the Magistrate not to speake or Acts 4. 17. 10. teach in the name of Jesus answered We cannot but speake the things which we have seen and heard And when our Saviour sent out his Apostles he said unto them What I tell you in darknesse speake ye in light and what ye hear in the ear that preach ye upon the house tops and Matth. 10. 17 2â— feare not them which kill the body cut are not able to kill the soule Now though Christians generally will not acknowledge that they put any to death meerly for Conscience sake yet so long as there is a Law whereunto such as differ from us in religion or any point thereof shal be more lyable then our selves as the Jewes when they could not resist and gainsay the spirit wherewith Steven spake stirred up the people suborned and set up false witnesses to accuse him Acts 6. 11. 13. So amongst us there will not be wanting one or other who for some private interest and by-respect will finde out one to accuse others to witnesse a Jury to give verdict and make guilty a Judge to pronounce the sentence and at last finde meanes to keep the King from reprieving all of them thus conspiring to put him to death by the advantage of such a Law whereas really it was not his Religion which they so much regarded and they may cleerly say they put him not to death for his Religion but it was their owne respective private benefit and ends which corrupted them to compasse his distruction by force and colour of such a Law But why what reason which is Scripture proofe can be given why a particular Gentleman should be put out of a Mannor whereof he hath the propriety by inheritance or purchase more than a whole Nation a Nation of Infidells and Pagans for Religion sake Perhaps it Object may be said the State hath enacted a Law whereby this Gentleman 's whole revenue or part of it becomes forfeited because he is not of the true Religion whereto I answer That Popery was enacted to be the true Religion in Queen Maries dayes and that which Protestants professe Answ in Queen Elizabeths yet they could not be both the true Religion however the Subject was not suffered to say so much of either so long as they had a Parliament protection but doubtlesse all just Laws have their grounds and rule in Scripture and more exactly such as concerne Religion which is the unum necessarium and if a Pagan Nation may not be invaded in their teritories because they will not be of our Religion nor a neighbouring Christian people differing from us in some opinions why should a particular man have his only lambe 2 Sam. 12. 4. his pittance taken from him for refusing only to be of a religion or of an opinion which would absolute
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
unto the weaker brethren but that some of them have already dyed on either side God of his infinite mercy direct them both that neither of them come short or be found guilty in either Another of the London queries is Whether if Religion and the Stat ebe in imminent danger of an Oxford party both Houses of Parliament and so great a portion as adheres unto them may not defend themselves by Armes and since Aulicus seems to be as much afraid that both Religion Laws and Priviledges of Parliament are equally endangered by the London Apprentices and those that went to Westminster some will thinke it best to answer both in one and say necessity hath no law it is above all law and though there be neither Act of Parliament Ordinance of both Houses or so much as a bare order of either necessity will notwithstanding sufficiently warrant instruct the people as certainly and lawfully though not so readily to defend themselves from ruine and destruction grant then that the danger be imminent the necessity is implied therein and all the rest will follow This is a truth though such a one as must be justly ballanced and tenderly made use of it is no doctrine of libertinisme though libertines should abuse it and for a curbe to such as would flie out on either side If all fortifications throughout the Kingdome were once demolished it would be to little purpose for a King to require more of the Subjects then the Laws permit and they had willingnesse to performe or for the representatives to engage the Kingdome farther then they that chose them shall unanimously approve thereof And since the strength and power is naturally in the people as God doubtlesse allowes thereof that they might have a possibility to shelter themselves against the extremities of tyranny in what government soever so will none truly conscientious easily take occasion hereby to deny subjection to the Powers It is not sufficient to say there is imminent danger and necessity both God and man must see it is so and unlesse we be both wise conscientious in the mangage of it standers by and others the Saints of all neighbouring States and Nations will judge otherwise thereof hereafter what ever we our selves declare therein at present what would the King or Parliament gaine thereby if either of them did prevaile by sword in such case the conquered party must be still kept under by a martiall law and power which would so long continue grievous to them both untill the whole Kingdome be weary of it and joyntly agree to cast the yoke from off them so that unlesse the conditions be free just and equall in apprehension of them both Prerogative continued unto the King Priviledges to both Houses of Parliament and Liberties unto the Subject we cannot expect a during peace much lesse a Reformation of what is amisse either in Civill or Ecclesiasticall affaires nor Gods blessing upon any of them Having thus heard what is alledged and tryed and prepared our consciences on both sides let us thinke upon a Treaty and rather then be without it the wars may still be prosecuted as if there were no Treaty And because it may seem that the King and Parliament doe not confide in one another I wish with all meeknesse and submission that they may both consider whether it is not necessary that some such middle way be thought on as neither of them remaine at the meer power and mercy of the other and yet it would not be good to divide the Kingdom again into a Heptarchie or more or fewer portions but if it should be thought fitting towards the compassing a speedier disbanding of the Souldiers and demolishing all Inland works whereby the Countrey is not only plundered of what they have at present but absolutely discouraged to till the ground and nourish cattell lest both stocke and fruit be taken from them afterwards that in this interim only each of them may have a rationall security and safeguard against the others attempt whilest the bloud which hath been so long boyling be growne cold againe and every one of us better fitted and disposed to imbrace each other more cordially that in such case and for such purpose only certaine garrisons for a short time may still remaine in some of the Sea-Ports as both King and Parliament shall approve of For more facilitating of so good a worke give me leave to premise these few things 1. That the King being but one cannot possibly overmatch the Subjects unlesse they will themselves and therefore the Houses of Parliament may with lesse danger treat him more like a King 2. The King being sole disposer of his owne may better resolve to forgoe the present enjoyment of some small part there of a while when He shall finde that God will trie Him in calling for it to purchase His owne peace and three Kingdomes welfare which both Houses cannot comply in unlesse the major part be willing 3. Though the generall good of all his Subjects ought rather to oversway a King then all his owne interests in the Kingdome yet since it is more barsh to Royall flesh and bloud borne to rule and governe others to renounce their owne just rights much more to deliver up unto the adverse party all such as have adhered to Him so may the Parliament expresse much Noblenesse and Wisdome in being tender of pressing Him with so great a tryall 4. That though either side conceive the Propositions which shall be made unequall and little hopes of bettering them for the present yet I presume the difference will not be so great but both of them may expect security therein at time of need and in case either side should take advantage and break out again a good cause and conscience with a lesse Army may more hopefully expect assistance from God to overcome a greater 5. If Armes being laid downe on both sides the King through importunity of evill counsellours should refuse to passe any other Acts for redresse of sundry grievances which the Subjects yet lye under both Houses have the same liberty to withold their consent in such other Acts as were for the Kings advantage and I humbly propound whether it may not appeare upon enquiry that concerning civill interests the Subjects for the present stand in lesse need of new Acts to be passed in their favour then the King does of Subsidies His Majesty being no little indebted His charge so much encreased and His revenue lessened 6. If evill Counsellers or Courtiers should returne againe to innovate either in Church or State they cannot have the boldnesse or power to worke such mischiese but a trieniall Parliament will easily be able to make them weary of it And lastly That it cannot be for the good of King and People that the three estates in Parliament though Armes were quite laid downe should stand severely upon the priviledge of their negative respective voyces but necessarily must comply with one another to
persons and so deliver up both them and all others that shall be found guilty unto the Civill Magistrate which may not refuse to see the execution done And because it may be objected that many places of Scripture herein alledged may as well seem to speake for a tolleration of Popery and my selfe therein to plead for it let such be pleased to rest satisfied that though I cannot for the present make full discovery in the word of God why or how Papists should be forced by fines and other penalties to be of our Religion yet I take not upon me to be spokesman for a tolleration of theirs by reason of their Idolatry but my humble desires are prostrated unto the King and Parliament that all other Christians who are now reproached under the name of Puritans Separatists or Nonconformists of what kind soever who are so far from being suspected that they must needs be acknowledged the greatest enemies to Idolatry may enjoy such peace and freedome as will permit them to keep alwayes a good conscience both before God and man Act. 24. 16. And that they would vouchsafe out of the love they beare to Gods Cause and People to take into further consideration that if as Reformed Protestants we may not suffer Papists and Turks to make profession of their Religion amongst us in a qualified and more moderate manner as in some parts of Germany where they have Churches but are not permitted their publicke Processions or open exposing of the Sacrament as they call it which no Protestants can walke the streets about without being subject to be scandalized thereat how far in such case it may be found agreeable to the Word of God for Protestants to transplant themselves by Colonies or as particular Marchants to goe and live in Turky or in Italy and Spaine especially where though they were not troubled with the Inquisition though they were not forced to Church which they frequent notwithstanding to prevent the danger of it though they might enjoy their owne Religion quietly whether they may for this respect live in Italy and Spaine where they cannot chuse but see and must likewise seem to countenance by putting off of hats setting out lights adorning with pictures hangings or otherwise that part of their houses where the Procession passes sometimes with corporall kneeling and seldome without bowing even at their owne windows and in the streets as they walke about their businesse the superstitious pageantrie of their wil-worship and Idolatry which is the condition of all our Merchants and Travellers that go amongst them And whereas many will not sticke to say that such are luke-warme or of no Religion who desire a tolleration of so many I answer That it is the freedome of their owne conscience which they desire not to be indifferently of any Religion or prophanely of none at all but that they might enjoy alwayes peaceably that Religion which they have examined and found to be the true one and not be subject to a change so often as the Civill State or those of the highest Court shall please to vary for since they are chosen anew so often as a Parliament is called they may every time be of different if not of opposite opinions and religions and far more is it to be feared that such will be found carelesse if not negligent in the choice of their Religion as little troubling themselves to trie the spiritâ— whether they be of God or no 1 John 4. 1. or examine the opinions and doctrines which are taught receive them currantly what ever they be so they come sealed and delivered by authority of State It hath more then once come into my thoughts what might move the wisdome of God to leave the Scriptures so liable to the diversities of interpretations which in regard it savoured more of curiosity then edisying I purposely forbore to ruminate thereon however at the same instant it came into my minde as not altogether impossible that God might be so pleased to make men more diligent and inquisitive to search after truth and conscientious in imbracing it with fear and trembling Phil. 2. 12. after which manner we are required to work out our salvation In this respect the very Law of Moses consisting in a dead letter which the Divel himselfe could scarce controvert or pick a quarrell with did not render the Jews so scrupulous and conscionable as the Gospel doth Christians and even amongst all those that professe Christianity I conceive it may easily be observed that such as study the variety of opinions and trie the spirits out of a zeale to truth choosing their Religion by their owne judgements though erronious are yet more jealous of Gods worship and conscionable towards men Shall men so far distrust themselves to feare they may be misled into a false religion or opinion because they have liberty to make profession of the truth or can a man be in a better condition then he can wish himselfe to be are we the more acceptable to God because we will not be of the true Religion unlesse we be forced thereto or are we the more excusable in being of the false because we are willing to be compelled into it is the tyranny of the body so grievous to us and are we in love with spirituall bondage To be of a Religion because it is countenanced by the law in that Countrey where thou livest or because most men are of the same is no good reason it is not a hundred yeares since Popery was established by law in England and may be so againe for all that we can tell most part of Europe still being Papists Dear Reader search examine thine owne heart and consider whether it may not be found in the last day that many men have taken up that Religion which was with most importunity thrust upon them rather then they would take paines to make triall of it Oh but some will say it is presumption to be wiser then a Synod or a State consider againe I beseech thee in the feare of God who is more arrogant and presumptuous he that seeketh to enjoy his owne conscience peaceably only admonishing and informing such as run erronious wayes with all humility and love or those that imperiously and will they nill they constraine others to make profession of such opinions as they themselves are of and yet there is no medium between an implicite faith and that which a mans owne judgement and understanding leads him to But some will still object and say what shall be done to those that are obstinately malignant and maliciously perverse in their owne opinions I answer That as in the Parable it is said If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. So if informing exhorting and such fair means or others which are Scripture proofe doe not prevaile with such as are led into false opinions harsh and compulsive or other which are
at present throughout the world but since Princes became Christians it may have been observed how Christendome a spot of ground only hath continually been the Cock-pit all the world besides but as a breathing place however we ought not for this cause to be forward in justifying Wars the more but rather make search and strict enquiry whence it comes to passe that Christians are so plunged therein since they of all other people can justifie it least I know there may be a just-War but what I am now to say is meant only against that which is unjust and so desire it may be understood whereof I doe the more presume because no Warre but hath much evill as the effect thereof and however for such as do begin a War we may charitably conceive of both sides that they apprehend it to be lawfull yet if we examine standers by and heare what all that are not interessed doe judge thereof we shall finde them generally condemning both sides though one perhaps in a greater measure than another St. Paul sayes that covetousnesse is the root of all evill and Warre 1 Tim. 6. 10. which is the greatest of those evills questionlesse was never yet without a coveting however because that neither coveting nor such other motives as are the reall and originall causes of taking up of Armes have not for the most part beene found or thought sufficient to prevaile or beare sway enough with all such as are to be required to contribute largely for the maintenance thereof I say it may most commonly be observed that whatsoever were the reall though more secret ground of War Religion was still pretended to be the principall or at least endeavoured to be made seem so far forth hazarded and engaged in the quarrell that no man might adventure to call in question the lawfulnesse thereof or seem backward in supplying without palpable scandall and suspition of luke-warmnesse in Religion I need not bring examples for proofe hereof every mans own acquaintance in Histories will furnish himselfe abundantly But in regard that Religion though perhaps it seldome was the primary and sole cause of making War in that I thinke few have been so conscientious yet such as some Casuists conceive were but a misgrounded conscience in respect of an offensive War hath notwithstanding been and still is the most powerfull meanes and stratagem to countenance and continue it whereby that which ought to be most deare and sacred becomes a pander to satisfie our lusts the consideration whereof the shedding so much Christian bloud the obstructing of the Gospels propagation the miserable devastation of whole Countries with infinite perpetrating and multiplication of most enormous and execrable villanies have moved me to consider with my selfe which way Religion might be vindicated and redeemed from this abuse the grand meanes of fomenting Wars discovered the main jealousies prevented which Princes pretend to have of one another or King and people amongst themselves towards accommodation of the present Wars and cutting off occasion from such as otherwise might spring up againe hereafter Whether Religion have been the reall cause of so much War in Christendome or so pretended only makes all one to what I have in hand which is to prove in this Discourse by Gods assistance how a man ought not to be persecuted for conscience sake as will appeare by the inconsistencie thereof with sundry Scriptures following which being once concluded on and put in practice will make an open way for the free passage of the Gospel quite cut off the greatest jealousies and feares which perplex the mindes of Princes States and People when they suppose or but alleadge an endangering of their Religion and consequently the likeliest course of reducing all Christian Countries to peace amongst themselves and friendly intercourse with * one another St. Paul saith You are bought with a price be ye not the servants of 1 Cor 7. 22 23 24. men this must be meant for matters of this world or else of that which is to come about subjection of the body in civill affaires or subjection of the soule in spirituall but it cannot be understood for matters of the body or of this world because it would then contradict other places of Scripture which command all to be subject Rom. 13. 1. 1 Pet. 2 13. Eph. 5 22. and 65. 1 Pet. 2. 8. Col. 3. 22. unto higher Powers servants to their masters wives to their husbands and the like in which respect as also from the coherence with the words aforegoing it appeares necessarily to be understood that we must not be subject concerning our Religion matters of conscience or touching the soule to be of this or that Religion because we are commanded by King or State for though it be the true Religion which we professe yet if we were forced to it it will doe us little good nor be ever a whit available for God accepts only of willing service such as we performe of our owne free election not by compulsion Neither is the objection good that though men be forced into Object the true Religion at first without any liking of their owne yet afterwards it falls out that such approve of it and will not bee brought to change nor alter which must needs be acceptable to God For first the compelling of a man to any thing against his Answ owne conscience especially in matters of faith is a doing evill which God forbids that good may come of it and therefore we cannot Rom. 3. 8. and 14. 23. expect that he should prosper so bad a meanes to produce so good effect as that people at first constrained to make profession of the true Religion should afterwards prove sincere and true beleevers by vertue of those coercive powers which were meerly unwarrantable and sinfull but for such as doe so continue it is to be attributed to some other meanes whereby they became convinced of the truth or more secret call of God which would in due time have found out and brought them home into his sheepfold without the helpe of a tyranous inquisition This is more evident if we consider the multitudes of people and whole Nations which live and dye in the Religion they were borne with equall constancie and security though their faith and tenets be diametrically opposite to one another and for those that happen to be thus of the true Religion because borne in it though it be the true one and that they will not be brought to change yet for most part they can give no better reason of their faith then those that are in the wrong and perish as obstinately for they tooke not their Religion upon choice or triall neither do they continue it upon judgement never having searched or tried the Scriptures as we are commanded and indeed they may well say to what purpose shall we examine our selves as St. Paul saith whether we be in the faith or no to what end Try the
damne him because he doubts so long Rom. 14. 23. as he lives peaceably and gives unto Caesar the things which are Caesars In Genesis we finde that Hamor and Sechem told the men of their City that Jacob and his children were peaceable and therefore moved that they might dwell in the land and trade therein but when Simeon and Levi had treacherously slaine Hamor Sechem and all their males whilst they were sore after their late circumcision though it was in revenge that Sechem had first defiled their sister Dinah yet Jacob reproved them saying ye have troubled me and made me to stinke amongst the inhabitants Gen. 34. 2. 21. 25. 30. So when the Protestant Princes made intercession to the Emperours of Germany or Kings of France in behalfe of such as professed the reformed Religion nay when any Christian Prince made meanes to Turke or Persian that their subjects might live within their jurisdictions enjoying Liberty of Conscience doe we thinke they used any other arguments then that such Christians were peaceable harmlesse men medled not with the State or Government and desired only that they might be permitted to recide there and enjoy the freedome of their Conscience where they had their revenues friends or best meanes to get a livelihood they moved not that such poore Christians might not be persecuted because they were of the true Religion for every man thinkes his owne to be the truest and though he take advice of never so many will not let another be finall judge thereof for Turkes have as much reason to persecute Christians as Christians have to persecute Turkes but for Christians to persecute one another and yet blame one another for the same persecution how can they chuse but thinke St. Pauls reprehension was not so sutable to the Romans as themselves and how can they expect to avoid Gods judgements mentioned in the Text so long as they perish so wilfully condemning others for what they doe themselves the words are these Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy selfe for thou that judgest Rom. 1. 1. 3. doest the same things And thinkest thou this O man that judgest them which doe such things and doest the same that thou shalt escape the judgement Might not St. Paul if he were now living say Thou Protestant sayest thou a man a Calvinist should not persecute and doest thou the same Thou Calvinist sayest thou a man a Protestant should not persecute and doest thou the same Since it is most true that they must mutually justifie or mutually condemne each other and though it will be by both sides alleadged that none are put to death amongst Note them meerly for Religion sake I feare me it may be found upon due scrutiny how many have dyed on both sides as well for exercising their owne Religion as seeking to convert others and in regard that both Calvinists Lutherans and all others of the reformed Religion have received and acknowledged our Saviours command to love their neighbours as themselves and doe to others as they would be done to and Mat. 19. 19. Luke 6. 31. and 22 32. thinke they are no lesse bound then St. Peter when he was converted to convert his brethren and this being a doctrine and point of Faith which all reformed Christians make profession of such of them as have been imprisoned fined banished or put to death for no other cause but what this point of their faith obliged them to cannot be said otherwise then to have beene thus persecuted meerly for Religion sake And there is this more of aggravation that for the most part these fierce and persecuting Christians esteem each other in a damnable condition so long as they perish and dye therein and yet either of them being by the other condemned to death shall have his pardon if he become a convert which is a destroying of the spirit that the flesh may be saved just opposite to St. Pauls doctrine but if he refuse they proceed to execution which according to their owne opinion sends them irrevocably to hell whereas in Christian charity they ought rather to reprieve them that there might be a possibility of their conversion and were we not besotted with most supine carelessenes or ignorance wee should not chuse but see that persecuting and putting to death the body of such as differ from us in religion or opinion cannot possibly be out of charity to their soules but must needs acknowledge that either we are guilty of their perishing both body and soule if they dye in such opinions or else condemne our selves on the other side for putting them to death because they were of such a religion or opinion as accompained them to heaven If St. Paul to the Corinthians prescribes all 1 Cor. 5. 5 Christians a way of proceeding against sinners for destruction of the flesh that the spirit may be saved in the day of our Lord Jesus and if hee tels Timothy that a servant of the Lord must not strive but be gentle unto all 2 Tim. 2. 24 25 26. men apt to teach patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the truth and that they may recover themselves out of the snares of the Divell what art thou O Christian who contradicting the Holy Ghost in these places of Scripture thus puttest Christians to death after such a manner and in such a time as that according to the faith whereof thou thy selfe makest profession the spirit of such Christians cannot possibly be saved but must inevitably be damned in the day of our Lord Jesus consider of it I beseech thee in the feare of God and be humbled endeavouring to redeem thine owne misdoing by the grace of God in earnestly petitioning his divine Goodnesse to dispose the King and Parliament for repealing some lawes and enacting others whereby the people may be free hereafter from so dangerous a temptation as this power and colour of persecuting others for Religion sake leads them unto But I must not yet leave St. Paul without making a little more use of so bright a light who reproving the Corinthians in that they suffered such as committed fornication to live amongst them though absent by virtue of his Apostleship judged such offenders to be taken from them and by the same authority commanded the Church of Corinth to 1 Cor. 5. 3 4 5. put it in execution that when they came together in the name of the Lord Jesus they should deliver such a one unto Sathan for the destruction of the flesh that the spirit might be saved in the day of the Lord Jesus Now either this delivering up to Sathan was a present putting to death with a blasphemous inference that the sudden putting to death is a saving of the soul or else it is only some Ecclesiasticall and Christian censure whereby the
much as possible to withstand and hinder such a separation for instead of preaching unto the true Beleevers according unto St. Pauls doctrine that they should separate themselves and not communicate with notorious sinners we quite contrary turne our speech and power too towards Papists Blasphemers Traitors and the mixt multitude in generall forcing them and the true Beleevers to assemble and communicate together to have one Faith one Baptisme one Church and whether it may involve us in one doome I leave to others to determine and at present only advertise that from hence arises a double inconvenience one to our selves by communicating with Atheists Papists Traitors Blasphemers and Reprobates of all sorts from whom we are commanded by St. Pauls Epistle to Timothy 2. Tim. 3. 5. to turne away whilest we notwithstanding force them whether they will or no to joyne with us in the most sacred Ordinances of God the other inconvenience is to those that are so forced by making of them hypocrites and time servers so much worse then they were before or as our Saviour saith Matth. 23. 15. Two times more the children of the divell when perhaps what they would have done of their owne good will though erronious might have been in part excused by ignorance and a good intention as St. Paul did when he persecuted the Church of God 1 Tim. 1. 13. and so far are we from building up the mysticall body of Christ by compelling the personall presence of Papists and such like at our spirituall exercises that it only hardens them so much more and alienates their mindes so much futher from being wrought upon by such arguments as are alledged from reason or from Scripture In a Sermon preached before the House of Commons the 27. of December 1643. I finde these words It feareth me that a great part of Mr. Alexander Hendersons Serpag 18. the people of this land are still fond of a formall service and a proud Prelacie and yet the Covenant which apparently professes a finall extirpation of them both had found such acceptance that I beleeve there is scarce one man in a hundred throughout all London but hath subscribed to it however I am fully of the same opinion and verily conceive that from the carriage and effect of this businesse only it may cleerly be observed how easily multitudes of men will permit shipwracke to be made of their soules and consequently how incongruous and dangerous a way of proceeding it is to joyne profit or preferment hopes or feares threats or force to worke upon the conscience for although the Covenant hath passed thus currantly I finde notwithstanding by discourse that the greatest part of people are little weaned from the present Service Booke and wish better to Episcopacie a little reformed I meane the rigour of it only with some small superfluities of the Lordlinesse and that it should still remain Diocesan rather then Presbyteriall or any other Church government whatsoever but for such as hold with independencie how their stomacks can throughly digest the Covenant I cannot any wayes imagine I know that much is said and done in many places in behalfe of uniformity a Nationall Church and Covenant which things indeed carry a great shew of wisdome in wil-worship as the Apostle saith Col. 3. 23. were it not that our Saviour told us That in vaine they worship him teaching for doctrines the commandements of men Matth. 15. 9. But wherefore such labouring in vaine and striving against the streame to obtaine a superficies and false lustre of a Nationall Church Doe we thinke that Gods salvation is also Nationall Surely if the seven thousand which never bowed knee to Baal had been in a body Eliah 1 King 19. 18. would have knowne them better we see indeed that they have all the face or shew of Mahumetans in Turkie Papists in Spaine and Lutherans in Germany but this is the worke of man and not of God and though the power of flesh is such to keep the purity and saving knowledge of the Gospel from them they will be sure enough to rise up in judgement and with their uncircumcised hearts and law of nature Rom. 2. 2â— condemne the tyranny of those that kept it from them And they allege also the great reformations wrought by Ataxerxes Ezra 7. 23. and other good Kings under the the Law who said Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven and many still crie out aloud upon a reformation of Religion or building up the mysticall Temple under the Gospel after the same manner by fire and sword never remembring that there was expresse order and direction from God himselfe concerning every thing Exod. 25. 40. 26. 30. Heb. 8. 5. Exod. 27. 19. about the first Temple not a pin excepted whereas many of latter times out of greater eagernesse to have the worke done then care and consideration to the well doing have put their owne commandment afoot instead of Gods requiring judgement to be executed speedily upon them that disobeyed whether it were to death or to banishment to confiscation of goods or imprisonment with as much confidence as though the Prophet Ezra had purposely recorded it not so much that God Cap. 7. 26. might be glorified in Artaxerxes great carefulnesse and just commands for beautifying of his Temple as to countenance their owne wil-worship and inventrons But did God ever say to any Christian people as he did to Abraham Gen. 17. 8. I will give unto thee and thy seed thy neighbours Country whose inhabitants were without the Covenant of workes for an everlasting possession How much lesse does God give thee the confiscation of thy brothers estate whom thou wilt perhaps acknowledge to be within and canst not possibly prove to be without the covenant of Grace because he differs from thee in opinion or some cases of conscience only Did God ever say to Christians as he did to Abraham v. 14. The uncircumcised man-childe shall be cut off from his people If Christians have any command equivolent hereunto why is it not impartially put in execution If they have not who shall answer for such as have beene persecuted or put to death without it But as whatsoever God hath commanded should be punctually done so what God hath not commanded ought not to be done the adding to in Deuteronomy Deut. 12. 32. and Johns Revelation Rev. 22. 18. is as much forbidden as the taking from it and Salomon sayes Prov. 30 6. Adde thou not unto the words of God lest he reprove thee and thou be found liar I am confident it cannot be denied but that the endeavouring and practice of coercive power to sway the conscience in any kinde is for the most part either expressively or by undeniable consequence quite contrary to the principall intention and letter throughout the whole Scripture in which respect if there were some few texts or passages which
castest my worâ—s behinde thee Yet these Persecutors and Inquisitons which compell others to communion with them doe not barely prostitute the sacred Ordinances of God by aâ—table 〈…〉 cing and alluring a mixt multitude to abuse them but far more â—o naturally and with greater impiety because spirituall then those of Sodome tempt provoke and force them by â—â—â—â—ny severall wayes to ravish and deflowre the Church their spirituall Mother and dearest Spouse of Christ Nay suppose Christ Jesus himselfe should come againe personally and llive amongst us upon earth I would very saine be assured how he might be free of being persocuted and crucified againe according to the principalls of such government if he should either worke miracles or teach or speake any thing besides the rule of mans inventions or above the capacity of our fraile and carnall apprehensions It is acknowledged that St. Paul sayes Rom. 13. 1. Let every soule be subject unto the higher powers but this only is meant in civill matters and not such as may concerne the inward governing and reglement of the soul or affect the conscience with remorse and guiltinesse for first we finde in severall other texts that if the difference be between Gods prerogative and the powers on earth It is better to they God then man and Act. 5. 29. that Paul meant no lesse appears clearly in the same Chaper where he sayes Rom. 13. 5. Ye must needs be subject not only for wrath but also for conscience sake which cannot possibly succeed if they commanded any thing contrary in conscience or the divine Supremacy unto which only as it is acknowledged even by the light of Nature the conscience is primarily subject and not unto any other Law or Court without expresse warrant and dispensation Secondly though we must be subject unto all Powers because the Powers and Ministers are of God yet we are not bound to be subject to any of them farther then their known respective powers extend for the power which is assumed beyond their bounds is not of God and so the reason which Paul urges why we must be obedient falls to ground I meane in respect of active obedience and for passive especially towards those that are supreme I refer the Reader to such as have so lately argued it so largely I deâ—â—â—e not to seem as thinking that Christians may live as they list for when Paul told the Galatians Gal. 5. 13. that they were called unto liberty he bid them withall not use it for an occasion to the flesh of that government is ever a whit the lesse necessary in any Church State on Common-wealth for even a Corporation or family cannot well subsist without it but it may not be imagined that God did not prescribe and leave expresse warrant how he would have his owne house governed Paul tells Timothy that he wrote those things unto him hoping to come in person shortly but in case he carried longer that Timothy might know how he ought to behave himselfe in the house of God 1 Tim. 2. 14. and as Paul thought these directions enough and Timothy might not goe beyond commission so neither may we imploy any other means or instruments to uphold Christs government or houshold then such as were by him prescribed which St. Paul sayes 2 Cor. 10. 4 5. are only Spirituall but mighty through God to the pulling downe of strong holds casting downe imaginations and every high thing which exalteth is selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ And he said to the Ephesians Put on the armour of God that you may be able to stand against the wiles of the divell for we wrestle not against flesh and bloud but against the rulers of darknesse of this world against spirituall wickednesse in high places Eph. 6. 11 12. The armour prescribed by him was only spirituall and therefore their enemies cannot be imagined otherwise then spirituall But if civill powers or others have authority in matters of Religion then their commands and Laws in that respect must be as absolute as in any other and ought equally to be obeyed which would ingage the whole Kingdome still to the Discipline of the Common-Brayer-Book and government of Episcopacy which for the present stand established by sundry Acts of Parliament unrepealed and all Puritans Non-conformists or Protestant separatists of what sort soever are as subject to persecution as any Papists which appears by the respective Acts themselves in that behalfe 2. and 3. Edw. 6. cap. 5. and 6. Edw 6. cap. 1. 1. Eliz. cap. 2. And if Subjects may say that Episcopacie and the Service-Booke are Antichristian contrary to the word of God and may be their own judges in that respect what hinders but they may say so too concerning Presbytery or any other government Wherefore there remaines no modium either a Liberty of Conscience must be permitted us to enjoy our owne opinions in matters of Religion or else there is a necessity of being liable and subject against Conscience whensoever the civill powers which surely are no more infallible then Ecclesiasticall shall happen to enact or stablish any thing else lesse consonant and agreeing to the word of God And whereas the 15. Chapter of the Acts is commonly alledged from whence they deduce the authority and use of Synods with a supremacie of power in matters Ecclesiasticall I say that whatsoever is pretended from thence in behalfe of Synods Papists have long since said the same and far more in favour of their Generall Councells but that there is no ground at all in that place neither for Synods or General Councells in that way which is pretended by either of them besides sundry others will manifestly appeare by these few reasons First because Paul and Barnabas with the others sent from Antioch did not appeare as Commissioners or Representatives at the consultation of Jerusalem jointly to consult with the Apostles and Elders about the Act. 15. 4. 5. matter in question but only made relation of their message as bare messengers 2. The Text it selfe saies they should go to Jerusalem unto the Apostles and Elders about this question and not unto a Synod Vers 2. Thirdly the Apostles and Elders of Jerusalem only came together to consider of the businesse as appeares by collating vers 6. with vers 2. and 4. the multitude which were then present being perhaps standers Vers 12. by as I may so say or rather the Brethren also who if they did consult in v. 23. they were the Brethren of Jerusalem the naming whereof evidences more plainly that there were no others who consulted Fourthly Synia and Cilicia had no Commissioners there for if they had they would have been named as well as Paul and Barnabas when the Apostles Elders and Brethren of Jerusalem wrote their letters and the decree Vers 23. should have been published in the name of the Commissioners and Representatives of Antioch Syria Cilicia and