BY the Scriptures themselves, which are the wri­tings of Moses and the Prophets, The Evangelists and Apostles. These are a sufficient Rule to trie all faith and religion by.

Our reasons are. 1. They are inspired of God, and are able to make us wise unto salvation, and perfect to every good worke, 2. Tim. 3.15. Secondly, because these wri­tings were written that we might have certainety of the things whereof we are instructed, Luke 1.4. That our joy might be full, 1. Ioh. 1.4. and that we might beleeve, and in beleeving might have life, Ioh. 20.31. Thirdly, we are cōmanded, Not to presume (or be wise) above that which is written, 1. Cor. 4.6. For with this weapon Christ put to flight the devill, Mat. 4. and taught his Disciples, Luk. 24.27. & 46. and Paul taught Christ Iesus, Act. 17.2. The godly are commended for searching the Scriptures, Act. 17.11. and commanded to search them, Ioh. 5.39. and they that vvill not beleeve these Writings, will not beleeve Christs vvords, nor one that should come from the dead, Ioh. 5.47. Luke 16.31.

If any Papist, or Atheist aske, how vvee know all, or any of these Scriptures to be inspired of God? Wee answer, The eare, saith Iob (12.11.) discerneth words, and the mouth tasteth meate for it selfe: And as the eie discerneth the light of the Sun, so doth our spirit di­scerne these Scriptures to be of God, and that for these reasons: First, in regard of the majestie, wisedome, and Grace of them, from all other writings. For [Page 6] there is as great glorie in these Scriptures, as in the making of this vvonderfull vvorld, which may evidently be seene: Secondly, by their teachings, which excelleth all humane teachings, leading us from Satan, from this world, and our selves; to God, in ho­linesse, faith, love, feare, humilitie: Thirdly, the true events of them, or fulfilling of the Prophesies contei­ned in them: Fourthly, the consent and agreement of all the parts of them; the like wherof cannot be shew­ed of so many severall Writers since the vvorld began: Fiftly, the admirable preservation therof against time, and tyrants, all which could not extinguish them: Sixt­ly, the devill and his instruments rage, against those that practise the doctrines conteined in them: Seventh­ly, the conversion of thousands to God, by the power of the doctrine of them: Eightly, the vengeance of God upon such as have not obeyed them: Ninthly, the acknowledgement of them by the verie professed ad­versaries thereof: Tenthly, the miracles from heaven confirming them: Eleventhly, the sight of a Saviour to man is onely from them: And lastly, the simplicity of the Writers, and plainenes of the writings. For God hath chosen the meane, contemptible and despised to publish the mysteries of his will.

These are sufficient to perswade, that these holy Wri­tings are inspired of God, and so able to make us wise to salvation, and perfect to every good worke. These Scriptures conteine the Law and Testimonie, and if any Councell, Church, Prince, or Potentate, speake not according to this word, it is because there is no light in them, Esa. 8.20. but we are commanded to hold them accursed, Gal. 1.8.9. For whosoever shall adde unto these things, God shall adde the plagues written herein: and who so shall take away from those things, God shall take his name out of the booke of Life, and out of the holy Citie, and from those things that are written, Revel. 22.18.19.

Much by us shall not need to be vvritten in this thing, it is so evident, and so generally acknowledged; except the Papists: onely, we will bring some humane Testimonies. The Protestants affirme (Whites Way to the Church, Dedicated to the Bishops, pag. 12.) That it is the doctrine of the Church of England (Article six) that the Scriptures, comprehended in the old and new Testament, is the Rule of Faith, so far, that whatsoever is not read there­in, nor cannot be proved thereby, is not to be accepted as any point of faith, or needfull to be followed: but by it all do­ctrines taught, and the Churches practice, must be examined, and that rejected, which is contrary to it, under what title, or pretence soever, it come unto us. And further they say, (pag. 1.) That the Pope, or any mortall man, should be the rule, that must resolve in questions and controversies of faith, is an unreasonable Position, voide of all indifferency: when common sence teacheth, that he that is a Party, cannot be a Iudge. And againe, (p 17.) Which is the Church is con­troversall, which is the Scriptures, is not; therefore let that be the Rule which is out of doubt. Againe (pag. 44.) The Scriptures containeth the Principles of our faith, and shall we not beleeve them? Or cannot we know them of themselves in­fallibly, without we let in the authority of the Church?

This, and much more the Protestants have written, & sufficiently confirmeth: That no Church, nor man what­soeuer, may be a Rule, or Iudge, in matters of Faith, but onely the holy Scriptures: and whosoever teacheth, or practi­seth otherwise, they must hold & maintain the Papists Creed, or Colliers faith, which the Protestants so much detesteth, & mentioneth (p. 6.) out of Staphilus his Apo­logie, Thus: The Collier being at the point of death, & temp­ted of the devill what his faith was? answered: J beleeve, and die in the faith of Christs Church: being againe demanded, what the faith of Christs Church was? that faith, saith he, that J beleeve in; Thus the devill getting no other answer, was [Page 8] overcome, and put to flight: by this faith of the Collier, every unlearned man, may trie the spirits of men whether they be of God or no: by this faith he may resist the de­vill, and judge the true interpretation from the false; and dis erne the Catholique from the Hereticall Minister, the true doctrine from the forged. For if this answer of the Collier, and the Papists conclusion upon it, be not sound, but detestable, as the Protestants confesse, and cry woe unto the Papists for the same, and that justly: Then is it no lesse detestable in the Protestants, or any other, to require, or force any to yeeld so in Religion and Faith, that upon such a temptation, he hath no better answer to make, then as the Collier, to say, I beleeve and die in the faith of the Church, or of the Prince, or of the learned: For being demanded what that faith is, if he be not able to prove it by Gods word, contey­ned in the Scriptures, it is no better then the answer of the Collier, The faith that I beleeve in, &c. Oh how manie millions of soules in this Nation (not Papists, but Protestants) live and die, and have no other faith then this!

THe next in order, as the immediate question from this former, is: who must interpret this Rule, be­cause (as is objected) there are many darke pla­ces in it, hard to be understood: Vnto vvhich we an­swer, The two Witnesses shall be the onely interpreter thereof, which are, the vvord of God, contained in the same Scriptures, and the Spirit of God, so are they called, Ioh. 15.26.27. & Act. 5.32. First, for the Scrip­tures themselves, although some doctrine in some pla­ces, be darke and obscure, as Peter speaketh, 2. Pet. 3.16. [Page 9] yet the selfe same doctrines in other places, are plaine and manifest: For all the words of the Lord are plaine, to them that will understand, and straight to them that would finde knowledge, Prov. 8.9. And knowledge is easie to him that will understand, Prov. 14.6 Secondly, the Spirit of God, so saith the Apostle, 1. Ioh. 5.6. It is the Spirit that beareth witnesse, for the Spirit is truth, and Ioh. 14.26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, hee shall teach you all things, and bring all things to your remembrance which I have told you: And Ioh. 16.13. Howbeit when hee is come, which is the Spirit of Truth, hee will leade you into all truth, for hee shall not speake of himselfe, but whatsoever hee shall heare, hee shall speake, and he will teach you of the things to come. And 1. Cor. 2.10. For the Spirit searcheth all things, even the deepe things of God: and vers. 11. For the things of God knoweth no man, but the Spirit of God. And 1 Ioh. 2.27. But the annointing that ye have received of him, dwelleth in you, and yee need not that any man teach you, but as the same annointing teacheth you of all things, and it is true, and is not lying, and as it taught you, you shall abide in him. And 1 Ioh. 3.24. Hereby we know that hee abideth in us, even by the Spirit that hee hath given us. And 1. Cor. 12.8. For to one is given by the Spirit, the word of wisedome; and to another the word of know­ledge, by the same Spirit.

The Scriptures be so plaine in this, that the greatest adversaries thereof doe acknowledge the truth hereof: Onely in this lyeth the difficultie, who it is that hath the Spirit of God to interprete the Scriptures, which is that sure Rule: which in the next place is to be handled.

DEut. 4.5.6. Behold J have taught you Ordinances and Lawes, as the Lord my God commanded me, that you doe even so, &c. Keep them therefore and doe them, for that is your wisedome and understanding in the sight of the people, &c. who shall say, onely this people is wise and of understanding, &c. Psal. 25.12. What man is he that fea­reth the Lord, him will he teach the way that he shall chuse, and vers. 14. The secret of the Lord is revealed to them that feare him, and his covenant to give them understanding. And Psal. 107.43. Who is wise that he may observe these things, for they shall understand the loving kindnesse of the Lord. Dan. 12.10. None of the wicked shall have under­standing, but the wise shall understand; for God will doe no­thing but he revealed his secrets to his servants. Amos 3.7. And he that keepeth the Law, is a child of understanding. Prov. 28.7. & Luk. 21.15. For I will give you (my Disci­ples, that obey me and suffer for my sake) a mouth, and wisedome. And Luk. 12.12. And the Holy Ghost shall teach you what yee shall say: For Mat. 10.20. it is not you that speake, but the Spirit of my father that speaketh in you. And Mark. 4.11. to you (my followers) is given to know the mysteries of the Kingdome of God, but to them that are without, all things are in parables. And Ioh. 14.15. Jf ye love me keep my commandements, and I will pray the Father, and hee shall give you the Spirit of Truth. And Ioh. 7.17. Jf any man will doe his will, he shall know of the doctrine, whether it be of God or no. And Act. 5.32. Yea, and the Holy Ghost whom God hath given to all that [Page 11] obey him. And Psal. 119.99. &c. David had more un­derstanding then all his Teachers, and then all the An­cients, because he kept Gods precepts.

Hence is plaine to whom the Spirit of God is given: Even to everie particular Saint of God, and it is no Private spirit, but even the Publique Spirit of God which is in him, which enableth him to understan­ding, and so to declare the things given him of God: For that is a private spirit, that is not of God, though it be in multitudes: but the Spirit of God, though but in one Saint, is not Private: Gods Spirit is not private, for it is not comprehended onely within one place, person, or time, but is universall and eternall, so is not mans Spirit: Therefore mens is private, though in many persons: Gods is publique though but in one person.

OVr Saviour saith, Mat. 11.5. The poore receive the Gospell: and vers. 25. J thank thee Father, Lord of heaven & earth, because thou hast opened these things to Babes: It is so Father, because thy good pleasure was such. And the Apostle James 2.5. Hearken my beloved brethren, Hath not God chosen the poore of this world, that they should be rich in faith, and Heyres of the Kingdome, &c. And the Apostle Paul, 1. Cor. 1.26. &c. Bre­thren, you see your Calling, that God hath chosen the foolish of this world, the weake of this world, the vile of this world, and despised, and which are not.

[Page 12]For Gods dealing is, to give unto the simple sharpnesse of wit, and to the child knowledge and discretion, Prov. 1.4. The Spirit bloweth where it listeth, Ioh. 3.8. and is not tied either to learning, or multitudes: Poore persecu­ted Michaih had the truth, against 400. of King Ahabs Prophets, 1. King. 22. so had Ieremy, Ier. 37. against all the Priests and Prophets of Israel. The Lord of life himselfe, in his fleshly being, what was hee, but a man full of sorowes? In his birth, laid in a cratch, because there was no roome for him in the Inne, Luke 2.7. A Carpenter by trade, Mark. 6. having not a hole to rest his head in, Mat. 8. and in his death contemned, and despised. His Apostles, in like manner, what were they but meane men? Fishermen, Tent-makers, and such like, having no certain dwelling place: in so much as the worldly wise Scribes and Pharises took notice of it, and reproachfully said, Ioh. 7.48. Doth any of the Rulers, or of the Pharisees beleeve in him? vers. 49. but this people that know not the Law are cursed.

The truth of this is as plaine as may be, that the Scriptures being the rule of Faith, perfect and absolute, and that the plainenesse of them is such, as that by the Spirit of God they may easily be understood of those that feare, and obey God, but of none else: and that such are, most commonly, the poore and despised; For if any want wisedome, be he never so simple, let him come unto God, and hee will give him, Iam. 1.5. which is also confirmed by humane testimonie.

The Protestants confesse, that in the Primitive Church, the doctrines and severall points of Religion, were known and discovered, by the most meane of the people, and rhe Bishops exhorted them therunto &c. Whits way, pag. 7. And that this rule is of that nature, that it is able to direct any man, be he never so simple, yea the most unlearned alive, may conceive, and understand it suf­ficiently [Page 13] for his salvation, pag. 9. And they relate the sayings of the Ancients in this time: First, Clemence Alexandrinus: The word is not hid from any; it is a com­mon light which shineth to all men, and there is no obscu­ritie in it, &c. pag. 32. Next Augustine: God hath bowed down the Scriptures to the capacitie of babes and sucklings, that when proud men will not speak to their capacitie, yet himselfe might. After him, Chrisostome: The Scriptures are easie to understand, and exposed to the capacitie of every servant, and Plowman, and widow, and boy, and him that is most unwise; therefore God penned the Scriptures by the hands of Publicanes, Fishermen, Tent-makers, Shepherds, Neatherds, and unlearned men, that none of the simple people might have any excuse to keep them from reading: and that so they might be easie to be understood of all men, the Artificer, the Housholder, and Widow woman, and him that is most unlearned: Yea, the Apostles and Prophets, as Schoole-masters to all the world, made their writings plaine and evident to all men, so that every man of himselfe, one­ly by reading them, might learne the things spoken therein. Next Iustine Martyr, saith, Heare the words of the Scripture, which be so easie that it needs no exposition, but onely to be rehearsed. And this, the Protestants say, was the perpetuall and constant judgement of the anci­ent Church &c. And further he alledgeth, (pag. 21.) Theodoret, who writ of his times: You shall every where see these points of our faith to be knowne and understood, not onely by such as are Teachers in the Church, but even of Coblers and Smiths, and Websters, and all kinde of Artifi­cers: yea, all our women; not they onely which are booke-learned, but they also that get their living with their needle: yea, mayd-servants and wayting-women: and not Citizens onely, but Husbandmen of the Country, are very skilfull in these things; yea, you may heare among us, Ditchers, and Neatherds, and Wood-setters, discoursing of the Trinitie, and [Page 14] the creation, &c. The like is repeated by others. And, say the Protestants, His doctrine that was President in the Trent Councell, That a Distaffe was fitter for a woman then a Bible, was not yet hatched &c.

Oh! it were well, if the contempt of these pious practises, were paled onely within the Romish profes­sion, and were not practised in, and among those that professe themselves to be separated therefrom: As what is more frequent in the mouthes of many learn­ed Protestants, then these, and such like words: Must every base fellow, Cobler, Taylor, Weaver, &c. meddle with the exposition or discoursing of the Scriptures, which apper­teyneth to none but to the learned? Yea, doe they not forbid their owne Ministers, to expound, or discourse of the Scriptures, Read the 49. Canon, which is: No, person whatsoever, not examined and approved by the Bishop of the Dioces, or not licenced, as is aforesayd, for a sufficient and convenient Preacher, shall take upon him to expound in his owne Cure, or elsewhere, any Scripture, or matter, or do­ctrine: but shall onely studie to read plainly, and aptly (without glosing or adding) the Homilies alreadie set forth, or hereafter to be published by lawfull Authoritie &c. So that not onely Iesus Christ, and his Apostles (who are alive in their doctrine, though not in their persons) are forbidden all exposition of holy Scriptures, or matter, or doctrine, not being licensed by the Bishops: but also their owne Ministers, who have sworne Ca­nonicall obedience to them. Yet when they are put to answer the Papist, who practise the same thing, they take up both Scriptures, and ancient Writers to con­fute it.

THe next in order is, That seeing the Lord reveileth his secrets to the humble, though wanting humane learning; That we now prove, that on the con­trarie, God usually, and for the most part, Hideth his secrets from the learned, and suffreth them to erre, and resist the Truth; yea, so far as to persecute it, and the pro­fessors of it.

And first, let us beginne with the learned Heathen, who were behind none in humane learning: The wise men of Egypt, how did they resist the powerfull truth of God, delivered by Moses: yea, they resisted it, with such signes and lying wonders, as the heart of Pha­raoh, and all his people was hardened against it, Exod. 7.11.12.18. & 8.7. And what was the cause of the de­struction of Babel, but the trusting in the learned, Esa. 47.13. Thou art wearied in the multitude of thy Counsels, &c. And Esa. 44.25. I destroy the tokens of the South­sayers, and make them that conjecture fooles, and turne the wise men backward, and make their knowledge foolishnesse. The things of Gods dealing none of the learned of E­gypt or Babel, could interpret, but Ioseph and Daniel.

Next come to the learned Priests and Prophets of the Iewes, whose lips should have preserved know­ledge, and at whose mouth, the people should have sought the Law; But saith the Lord, Mal. 2.7.8. They are gone out of the way, they have caused many to fall by the Law, &c. Also Esay 29. Stay your selves, and wonder; they are blind, and make you blind: they are drunken, but [Page 16] not with wine, they stagger, but not by strong drinke, for the Lord hath covered you with a spirit of slumber, and hath shut up your eyes, the Prophets, and your chiefe Seers, &c. Therefore the Lord said, Because this people come neere unto me with their mouth, and honour me with their lips, but have removed their hearts far from me, & their feare towards me, was taught by the precepts of men: Therfore behold I will againe, doe a marveilous worke in this people, even a mar­vellous worke, and a wonder; for the wisedome of their wise men shall perish, and the understanding of the prudent shall be hid &c. And Esa. 56.10. &c. Their watchmen are all blind, they have no knowledge &c. and these shepheards can­not understand, for they all looke to their owne way, every one for his owne advantage, and for his owne purpose. Al­so Ier. 8.9. The wisemen are ashamed, they are afraid and taken, for loe they have rejected the word of the Lord, and what wis [...]dome is in them, &c. Reade Ier. 14.14. &c. and 50.6. My people have beene as lost sheep, their sheepherds have caused them to goe astray, and have turned them away to the Mountaines &c. And Micha 3. ch. Night shall be un­to them for a vision, and darkenesse for a divination, and he Sunne shall goe down over the Prophets, and the day shall be darke over them &c. For they have no answer of God. They build up Sion with bloud, and Ierusalem with iniquitie &c. And Zeph. 3.4. Her Prophets are light and wicked persons, her Priests have polluted the Sanctuarie, they have [...]rested the Law.

And in the time of our Saviour, how had they made the commandements of God of no authori­ [...]y, by their Traditions? Mat. 15. And Act. 13.27. For the Rulers of Ierusalem (the high Priests, Scribes [...]nd Pharisees) knew not Christ, nor yet the words of [...]he Prophets which they heard read every Sabbath day, but fulfilled them in condemning him. And our Saviour saith, thanke thee O Father, because thou hast hid these things [Page 17] from the wise, and men of understanding, Mat. 11. And none of the Pharisees or Rulers beleeved on him, Ioh. 7.48. And the Apostle, 1 Cor. 1.20. Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made the wisedome of this world foolishnesse? And vers. 26. Not many wise men after the flesh, not many migh­ty, not many noble are called: and others moe.

Next, for the learned since the time of our Saviour, The Councell of Ephesus, where were present 132. Bishops; of Seleucia, where were present 160. Bishops; related by the Protestants: how grievously did they erre, in decreeing flat Arianisme? Who is ignorant (knowing the Histories) that from time to time, both particular Popes, and Generall Councels, have grossely erred in many things: Onely, one wee will mention, passing by Trent and others, the Councell Lateran we meane, which for Vniversalitie was behind none; where were present two Patriarches, 70. Arch­bishop Metropolitanes, 400. Bishops, 12. Abbats, 800. Coventuall Priors, the Legates of the Greeke, and Romane Empire, besides the Orators and Embas­sadours of the Kings of Ierusalem, France, Spaine, England, and Cyprus, in which Councell it was de­creed: That all Heretiques, and so many as in any point resist the Catholique Faith, should be condemned &c. And that the Secular powers, of what degree soever they bee shall be compelled openly to sweare for the defence of the faith, that to the uttermost of their power, to roote out and destroy in all their Kingdomes, all such persons as the Catholique Church had condemned for Heretiques, and if they doe not, they shall be excommunicate: and if they doe not re­forme within one whole yere, then the Pope may denounce all his subjects absolved, and utterly delivered from shewing or owing any fidelitie or obedience towards him. Againe, That the Pope may give that land to be occupied and enjoyed of [Page 18] the Catholiques to possesse it (all Heretiques being rooted out) quietly without contradiction: Tho. Beacon Cum pri­vil. An. 1567.

And the Protestants say, that this imperfection hath hung so fast upon all Councels and Churches: that Nazianzen saith, He never saw any Councell have a good end, White pag. 83.

Are not here sufficient Testimonies, proved from Scriptures and Experience, that the learned have usu­ally erred, and that so often, the holy Scripture war­neth us to beware of false Prophets, for many are gone out into the world, 1. Ioh. 4.1. &c. And will not your Maje­stie, your Highnesse, your Honours, your Worships, be pleased to consider of these things? but will your selves submit the guidance of your soules to the lear­ned Spirituality, as they are called, without due exami­nation by the Scriptures? which if you doe, we can but bewaile with the sorowes of our hearts: and are you not herewith satisfied? but will you with your po­wer (which God hath given you to use well) compell and constraine, your subjects and underlings to beleeve as the learned? binding our consciences by not suffring us to reade and search the Scriptures? which if you ab­hor, as being the Romish practise, will you doe that which is worse letting us reade the Scripture, wherby we may know the will of our heavenly Master, and have our consciences enlightned and convinced; but not suffer us to practise that we learne and know, and that our consciences are convinced of by the Scrip­tures, whereby our sinne, and condemnation, is made greater against God, then the blinde Papist, as is pro­ved, Luk. 12.47. but we must captivate our consciences and practise, to that which in our soules we know to be will, and contrary to the manifest law of the Lord, onely because the learned have so decreed, whom you [Page 19] acknowledge are subject to erre as well as others; or else lie in perpetuall imprisonment, and be otherwise grie­vously persecuted. May it please you to observe that

The Church of Rome seeth, that Iesus Christ is come in the flesh, & hath abolished the Priesthood of Aaron, and the Legal sacrifices, but the learned Iewes see it not to this day; nay the high Priests, Scribes and Pharisees saw it not, but for the publishing thereof persecuted Christ the Lord, & his holy Apostles to the death, cal­ling their doctrine heresie, & them seditious enemies to Caesar, & what not? for which their cruelty we all justly condemne them so often as we reade the holy historie.

And the Church of England seeth divers damnable doctrines of the Church of Rome, this among many, That the Scriptures are not the onely rule of faith, but that men ought to be constrained to beleev as the Church beleeves: the Protestants see the iniquitie of this, because they see all Churches are subject to erre: But the learned Papists see it not, but have decreed, That who so resisteth any point shalbe judged as an Heretique, and suffer fire and fagot: for the which the Protestants and we justly cry out against them for all the innocent bloud that they have shed.

And we see most manifestly, that whatsoever is not of faith is sin, Rom. 14.23. and that no mortall man may make a law to the conscience, and force unto it, by per­secutions; and consequently may not compell to any religion, where faith is wanting. But the learned of this land see it not, or rather will not practise it: but for our profession & practise of this truth, procureth your temporall sword (for their spirituall is without edge) to persecute us by casting us into prisons, where some of us have remained divers yeres in lingring imprison­ment, without hope of release, till our God perswade the harts of your Majestie your Highnes, your Honors your Worships, to take pitie on us, our poore wives and [Page 20] children; or his heavenly Majestie release us by death. Will not succeeding ages cry out against these cruell courses of the Protestants, as well as they crie out a­gainst the crueltie of the Iewes and Papists? Yes, we are assured they will: as many millions doe in other Nations at this day.

The Scriptures declare the cause of the blindnesse of the learned Iewes, was: Not the obscurity of the Scriptures; but, that they winked with their eyes, lest they should see: and lest their honour and profite should decay, and come to nothing, Ioh. 11.48. and because their feare towards God, vvas taught by mens Pre­cepts, and because they looked to their own vvay, and to their owne advantage, and had rejected the word of the Lord: and because they builded their Sion with bloud, and Ierusalem with iniquitie, and sought their own Honour, and not Gods.

So the cause of the blindnesse of the learned Pa­pists (in denying the Scriptures to be the onely rule of faith) is, not the obscurity of the Scriptures: but, they receiving not the love of the Truth, God hath given them up to strange, and strong delusions: and the cause of their not receiving the love of the truth, being all those afore-named in the Iewes. And the Protestant well observeth, that the causes why the Papist deny the Scriptures onely sufficiencie, and strive so much for their Churches Authoritie, are two. First, That they might make themselves Iudges in their own cause: For vvho seeth not, that if the Church be the rule of faith, and theirs be the Church, which way the verdit will goe? Next, For that the greatest points of their Religion have no foundation on the Scriptures: So that take away the Scriptures, and establish their Religion: but esta­blish the Scriptures, and their Religion vanisheth, and that Mother of whoredomes that glorified her selfe, as [Page 21] a Queene shall be consumed, for her Merchants that are wexed rich through her pleasure and profites, shall waile and weep: The which, they now seeing, shut their eyes, lest they should see that, that should bring them from those Honours, Profites and Plea­sures.

In like manner, it may easily be judged by everie in­different heart, that the cause why the learned of this land will be blind, in not ceasing to constraine men to practise that in Gods worship, in which they have not faith; nay, vvhich is contrarie to the light of their consciences: is, Not the obscuritie of the Scriptures. But their winking with their eyes, lest they should see that, that would take away their honours profits and plea­sures; For if Bribes blinde the eyes of the wise, Deut. 16.19. then honours, profits, and pleasures, much more: For who seeth not, if none should be compelled to practice any thing in Gods worship, but what they have faith in; which will make them read willingly, and worship holily: then the Honours, Profits, and Pleasures of the learned men, in respect of Spiritualty, would decay, although your Majestie might lawfully give them, what temporall Honours, Profits, and Plea­sures, your Highnesse liked of.

These are the true causes of the blindnesse of the learned: For so Christ saith, Ioh. 5. How can yee beleeve when yee seeke honour one of another, and seeketh not the honour that is of God? And how can men but be blind in Gods mysteries, vvhen they look to their own way, for their own advantage, and for their own purpose: For having rejected the word of the Lord, what wise­dome is in them, they have no answer of God, that build up their Syon (for so they account their Chur­ches, or professions) vvith bloud, and Ierusalem with iniquitie.

If these learned could free us from the Lords wrath, or that they might answer for us, and we be free, it were safe for us to submit our selves, and captivate our judgements and practise to them: but seeing they can­not so much as deliver their own soules, and that if the blind leade the blind, both must fall into the ditch, Mat. 15. and everie one give account of himselfe to God, Rom. 14. and be judged by his own workes done in the flesh, 2. Cor. 5. and that the soule that sin­neth shall die, Ezek. 18. vvee dare not follow any mor­tall man in matters of salvation, further then wee know him to agree vvith Gods meaning in the Scrip­tures.

Paul, the holy Apostle of Iesus Christ, taught, that we should follow him no otherwise then he followed Christ, 1. Cor. 11.1. yea, Christ himselfe sent men to the Scripture to try his doctrine, Ioh. 5. The Apostles suffred their doctrine to be tryed, and commended them that tryed it, Act. 17.11. And the Protestants confesse, White pag. 127. This doctrine was never misli­ked, till a Church arose up, whose silver being drosse, and whose milke poyson, could not endure the tryall: which be­ing true, that we may trie, why may we not also judge and practise according as Gods Spirit shall direct us in our tryall. If a man should drinke poyson and know it to be poyson, were he not in a worse estate then hee that should doe it ignorantly, not knowing thereof? even a murtherer of himselfe in the highest degree: so he that drinketh spirituall poyson, knowing it: for so it is unto them, they not having faith in it, he is in a worse estate, even a murtherer of his owne soule in the like degree. And therefore that Church, or those learned, that vvill suffer their doctrine to be tryed, and yet constraine men to receive it and practise it, when upon tryall, their consciences are convinced of [Page 23] the falshood thereof, are worse, and doe more high­ly sinne, then they that constraine a blind conscience, though both be evill.

Wee despise not learning, nor learned men, but doe reverence both it and them according to their worthi­nesse: onely when it is advanced into the seat of God, and that given unto it, which apperteineth to the Ho­ly Ghost, which is to leade into all truth; then ought all, as Hezekiah did unto the brazen serpent, detest it and contemne it.

FIrst, himselfe commanded, Mat. 13.30. vvith 38. Let the Tares and wheate grow together in the world, un­till the end of this world.

Secondly, the same Christ our Lord, commandeth, Mat. 15.14. that they which are blindly led on in false Religion, and are offended at him for teaching true Religion, should be let alone, deferring their punish­ment unto their falling into the ditch.

Thirdly, hee reproved his Disciples vvho would have had fire to come downe from heaven, and devou­red those Samaritanes that vvould not receive Christ: saying, Yee know not of what spirit yee are, the Sonne of man is not to destroy mens lives, but to save them, Luke 9.54.55. which plainely proveth that Christ vvould have no man hurt for Religion, although they be refu­sers of him.

Fourthly, the Holy Ghost teacheth, the servants of the Lord must not strive, but be gentle towards all men, suffering the evill, instructing them with meeknesse that are [Page 24] contrary minded, proving if God at any time will give them repentance, that they may acknowledge the truth, and come to amendment out of the snare of the devill &c. 2. Tim. 2. vvhich plainely sheweth, that repentance must conti­nually be waited for, and not constreyned by persecu­tion; for repentance is the gift of God, and cannot be constrained at mans pleasure.

Fiftly, Christs Kingdome is not of this world, Ioh. 18. neither are the vveapons thereof carnall, but Spirituall. 2. Cor. 10.4. And therefore the worldly weapons, of earthly Kingdome cannot accomplish the things of Christs Kingdome.

The reason of all these are: Because they who are now tares, may hereafter become wheate; they that now resist him, may hereafter receive him; they that are now in the devils snare, even adversaries to the truth, may hereafter come to repentance: some come not till the eleventh houre: Mat. 20.6. If those that come not to the last houre, should be destroyed, because they come not at the first, then should they never come, but be prevented.

FIrst, your most excellent Majestie saith, in your exposition upon Revel. 20. ch. First Printed in Eden­borough, 1588. after in London, 1603. Sixtly, the Compassing of the Saints, and besieging of the be­loved Citie, declareth unto us a certaine note of a false Church to be persecution; For they come to seeke the faithfull, the faithfull are those that are sought: the wicked are the besiegers, the faithful the besieged. And [Page 25] in your Highnesse speech at the Session of Parliament 1609. you say: It is a sure rule in Divinity, that God ne­ver loves to plant his Church by violence and bloudshed.

And in your Majesties Apologie for the Oath of Al­legeance, pag. 4. you say, I gave a good proofe, that I intended, no persecution against them, for conscience cause: but onely desired to be secured of them for civill obedience, which for conscience cause they were bound to performe. And Pag. 60. speaking of Blackwell, the Arch-priest, your Highnesse saith: It was never my intention to lay any thing to the said Arch-priests charge, as I have never done to any for cause of conscience, &c.

And in your Majesties Meditation upon the Lords Prayer, your Highnesse adviseth, that in the matters of Gods worship, we should not doe that we doubt.

Also that noble Prince, The King of Bohemia, hath written, thus: Notwithstanding the successe of these lat­ter times, wherein sundry opinions have beene hatched about the subject of Religion, may make one clearely discerne with his eye, and as it were touch with his finger, that accor­ding to the veritie of holy Scripture, and a Maxime hereto­fore held and maintained by the ancient Doctors of the Church, That mens consciences ought in no sort to be viola­ted, urged, or constrained; and whensoever men have at­tempted any thing by this violent course, whether openly, or by secret meanes, the issue hath beene pernitious, and the cause of great and wonderfull innovations in the principal­lest and mightiest Kingdomes and Countries of all Chri­stendome, &c. For which cause, his Majestie saith, So that once more wee doe protest before God, and the whole world, that from this time forward we are firmly resolved not to persecute, or molest, or suffer to be persecuted or mo­lested, any person whatsoever, for matter of Religion, no not they which professe themselves to be of the Romane Church, neither to trouble nor disturbe them in the exercise [Page 26] of their Religion, so they live conformably to the Lawes of the State &c.

And for the practise of this thing, it is well known, that many great Monarchs, Princes, and States, suffer Religion free, and doe not constraine, the conscience of any man, by bodily persecutions: not onely Hea­then Princes, as the Turk, and Persian: but even Ca­tholique Princes; and many Protestant Princes also.

HIllar. contra, Auxen. The Christian Church doth not persecute, but is persecuted: and lamentable it is to see the great follie of these times, and to sigh, at the foolish opinion of this world, in that men thinke by hu­mane aid to help God, and with worldly pompe and power to undertake to defend the Christian Church: J aske you Bi­shops, what help used the Apostles in the publishing of the Gospell? with the aide of what power did they preach Christ, and converted the Heathen from their idolatry to God? When they were in prisons, and lay in chaines, did they praise and give thankes to God, for any Dignities, Graces and Fa­vours received from the Court? Or doe you thinke that Paul went about Regall mandates, or Kingly authoritie, to gather and establish the Church of Christ? Sought he protection from Nero Vespation, whose envie and hate against Christ made the Gospell, and the acknowledgement thereof more to flourish? The Apostles wrought with their hands, for their owne maintenance, travelling by land and water from Town to Citie to preach Christ; yea, the more they were forbidden, the more they taught and preached Christ, but now alas, humane helpe must assist and protect the faith, [Page 27] [...]nd give the same countenance: with, and by vaine and worldly honours doe men seeke to defend the Church of Christ, as if he by his power were not able to performe it.

Hill. con. Arian. The Church now, which formerly [...]y enduring, miserie and imprisonment, was knowne to be a [...]rue Chruch, doth now terrifie others by imprisonment, ba­nishment and miserie, and boasteth that she is highly esteemed of the world; whereas the true Church cannot but be hated of the same.

Ambrose in his booke of Widowes: The Church o­ [...]ercommeth the power of the adversarie, not with worldly, but with spirituall weapons, which are powerfull before God, [...]o cast downe holds and spirituall wickednesses.

Damasc. 3. sent. cap. 33. The Gospell is preached [...]hrough the world, which overcame not the adversaries [...]hereof, through the sword, or by warre: but a few naked, poore, unlearned, and scourged people, confounded, and brought to nought the wise men of the world: for how shall [...]he Church otherwise have Martyrs, if she her selfe martyred others?

Ierom. in proaem. lib. 4. in Ieremiam. Heresie is to be cut off with the sword of the Spirit; let us strike tho­ [...]ow with the arrowes of the Spirit, all sonnes and disciples of misse-led heretiques, that is, with Testimonies of holy Scripture, the slaughter of Heretiques is by the word of God.

Tertul. ad Scapul. It agreeth both with humane equi­ [...]ie and naturall reason, that everie man worship God uncom­ [...]ompelled, and beleeve what he will; for it neither hurteth, nor profiteth any man, another mans Religion, or Beleefe: neither beseemeth it any Religion to compell another to be of their Religion, which willingly and freely should be imbraced and not by constraint; for as much as the offerings were re­quired of those that freely, and with a good will offered, and not from the contrary.

[Page 28]Brentius upon 1. Cor. 3. No man hath power to make (or give) lawes to Christians, whereby to binde their consci­ences; for willingly, freely and uncompelled, with a readie desire, and chearefull mind, must those that come, run unto Christ.

Martin Luther, in his booke upon the Civill Magi­strate. The lawes of the civill Government extends no fur­ther then over the bodie and goods, and to that which is ex­ternall, for over the soule, God will not suffer any man to rule, onely he himselfe will rule there: wherefore, where­soever the civill Magistrate doth undertake to give lawes un­to the soule and consciences of men, he usurpeth that go­vernment to himselfe, which apperteyneth to God, &c.

Martin Luther upon 1. King. 6. In the building of the Temple, there was no sound of iron heard; to signifie, that Christ will have in his Church, a free and willing people, not compelled and constrained by lawes and statutes.

Againe, upon Luke 22. It is not the true Catholique Church, which is defended by the secular arme, or humane power, but the false and fained: which although it carie the name of a Church, yet denyeth the power thereof.

And upon Psal. 17. For the true Church of Christ knoweth not the worldly arme, which the Bishops now a daies chiefly use.

Againe, in Postil. Dom. 1. post. Epiph. Let not Christians be commanded, but exhorted; for he that will not willingly doe that whereunto he is friendly exhorted, hee is no Christian: wherefore those that doe compell them that are not willing, shew thereby that they are not Christian Prea­chers, but worldly Beedles.

Againe, upon 1. Pet. 3. Jf the Civill Magistrate would command me to beleeve thus, or thus; J should answer him after this manner, Noble Lord, looke you to your civill, or worldly governement: your power extends not so farre to command any thing in Gods Kingdome, therefore herein I [Page 29] may not heare you: For if you cannot suffer that any man should usurpe authoritie where you have to command? how doe you thinke that God shall suffer you to thrust him from his seat, and set your selfe therein.

Many moe might be produced: onely we will adde the judgement of some that are subject to troubles for their Religion, as we: the Puritanes, so called, in their Adm to the Parl. This is a part of their Petition:

That Papists, nor other, neither constrainedly, nor customably, communicate in the mysteries of salva­tion: as also their Supplication for Tolleration printed 1609. in Pag. 21. &c.

And lastly the Papists, who of all other have least cause to speake against persecution, in that the enact­ [...]ng it a law, proceeded from them, and is so usually practised by them where they have power: yet thus [...]hey write, in a booke full of wickednesse, lately set forth, yet allowed by their Superiours. Moreover the meanes which Almightie appointed his officers to use in the [...]onversion of K [...]ngdomes and people, was humilitie, pati­ [...]nce, charity, &c saying Mat. 10.16. Behold, J send you as [...]heepe in the midst of wolves; he did not say, I send you as wolves among sheep, to kill, imprison, spoyle, and devoure, [...]hose unto whom they were sent: Againe he said, ver. 17. [...]hey to whom J send you will deliver you up in Councells, [...]nd in their Synagogues they will scourge you, and to Presi­dents and to Kings shall you be led for my sake: he doth not say you whom I send shall deliver the people whom you ought [...]o convert into councels, and put them in prisons, and leade [...]hem to Presidents and tribunall seats, and make their Reli­ [...]ion fellony and treason. Again he saith, vers. 12. When [...]ee enter into a house salute it saying peace be to this house; He doth not say you shall send Pursuivants to ransacke and [...]poyle the house. Againe he saith Ioh 10. The good Pastor giveth his life for his sheep, the theefe commeth not but for [Page 30] to steale, kill, and to destroy: he doth not say, the theefe gi­veth his life for the sheep, and the good Pastor commeth not but for to steale, kill, and to destroy. Wherefore so much as is lawfull for poore subjects, wee humble beseech your Majestie, that converting of us by killing, imprison­ments, confiscation of goods, ransacking and spoyling by Pro­moters and Pursuivants &c. laid aside (at which the Chri­stian world is scandalized) it would please your Majestie, to give order that Disputations, Conferences, and sweet meanes may be used, for the discussion of truth, according to the doctrine of our Saviour and his Apostles, which is peaceable, modest, swasible, consenting to the good, full of mercie: and by those meanes, if we should he in errour, your Majestie might easily gaine us, &c. And if we should for­sake our Religion, for feare of the losse of our temporall goods, imprisonments, hanging, and not out of information in beleefe, we should be but Atheists, and be worthy to bee hanged up in deed, for dissembling with men, and violating all obligation to God, &c. These are their words: where­by we holding our peace, our Adversaries speake for us.

VVEe feare (notwithstanding all the manifest Testimonies of God and men) that the learned will labour to possesse your Ma­jestie, and the rest in Authoritie, That Tolleration will be hurtfull, and dangerous to the State: wee will a little more therefore, most humbly intreate your patience: to heare us discover by Scripture and experience, that it will not: as also to take out of the vvay their ob­iections.

Abraham abode among the Canaanites a long time, yet contrarie to them in Religion, Gen. 13.7. & 16.3. Againe he sojourned in Gerar, King Abimelech bid­ding him dwell where it pleased him, chap. 20. & chap. 21.33.34. Isaak also dwelt in the same land, yet con­trarie to the King and his Subjects in Religion, ch. 26. Iacob lived 20. yeres with his uncle Laban in one house, yet differed in religion, Gen. 31.30.33. The people of Israel continued 430. yeres in that famous land of E­gypt, Exod. 12.40. afterward were caryed into Babylon, where they remained 70. yeres, all which times they did differ in Religion, & yet no danger to the State. Come to the time of Christ, when Israel was againe captive to the Romans, where lived divers Sects of Religion, Herodians, Scribes & Pharisees, Sadduces, & Libertines, and Samaritanes, besides the common Religion of the Iewes, Christ, & his Apostles, all of which differed from the common Religion of the State: which in all like­lyhood was the worship of Diana, which all the world (almost) then vvorshipped, Act. 19.20. yet all these lived under the government of Caesar, being nothing hurtfull to the State and Common wealth; for they, were all subject to all humane Lawes as was meet. And when s [...]me of these Sects began to persecute the truth ( [...] usually falshood doth persecute truth, but never [...] falshood) then these persecutors did most of all [...] the State, and cause tumults, as appeareth, Act. [...] &c. and 14.15. and 19.29. &c. and ch. 21. &c. [...] whereas, if they would as freely have permitted the Tr [...]th, as the Truth could have suffered falshood (lea­ [...] it to God to punish) there should not have bene [...] trouble at all in the State, and Common wealth.

Againe, who is not well acquainted with the flou­rishing estates of the neighbour Nations, and that di­vers; who tollerate Religion, their Weales, States and [Page 32] Cities are well and peaceably governed: Many sorts of Religions are in their Provinces, yet no trouble of State, no treason, no hinderance at all of any good; they have all one harmonie in matters of State, giving unto Caesar his due; and for Religion, they suffer one another patiently, doing one unto another, as they would be done unto. And if any object the trou­bles of France, or of the Low Countries: it is easily answered, the fountaine of them is, that those that hold persecution lawfull, take up armes, or raise tu­mults: for which cause it is just in the Princes and States, to punish such severely for the breach of the Civill peace; not medling with them for matter of conscience. None that we know, but Papists and Protestants, doe persecute, and therefore are onely lettered, but altogether without the Spirit of God, to perswade that persecution is profitable for a State: it being so wicked, and unprofitable, as hath beene pro­ved.

VVE are not ignorant, that the learned doe per­swade Kings and Princes, that they have power from God, to maintaine Gods wor­ship and service, as well as civill peace, and so are main­teyners of both Tables, and to punish false worship­pers with imprisonment, death, or otherwise, as other malefactors of the second Table. Now concerning the latter, we freely acknowledge they have all of them power from God, to make humane Lawes (that be just) for the government of their Kingdomes, and compell [Page 33] their subjects to observe them, and to punish the trans­gressors of them; and we all are to be obedient of con­science for the Lords sake. But here lyeth the diffi­cultie, where God hath given to all Kings charge over his worship and spirituall service. For God is a Spirit, and they that worship him, must worship him in Spirit and Truth, Ioh. 4. If all Kings have this charge and po­wer, then doe all Kings sinne in this save one (if one): for many, doe not at all thinke it is their charge, and so doe altogether neglect it: and some doe thinke it is their charge, and doe maintaine it; one, in one man­ner, and another in another, so that there can be but one, that doe well in it, (if one), for there is but one Truth▪ all the rest doe sinne: some for not maintaining it at all, and some for maintaining it after a false man­ner; for a false worship is worse then none. And this one may verie well be doubtfull, because he is as sub­ject to erre as the others. And if he doe erre, and con­straine his subjects amisse, they shall perish for their sinne, and their bloud shall be required at his hands.

The learned say, that Christian Kings, have the same power that the kings of Israel had to maintaine Mose Law: in which observe, no other kings had power o [...] charge, to maintaine that Religion, but onely the Kings of Israel, and yet the Common weales did continue long, and flourish, to them and their seed afte [...] them, to many generation: but in these daies, diver Kings say they are in the place of the Kings of Israel and say, they maintaine the Religion of Christs Gospell; yet differ so much, as they count one another Idolaters and Heretiques, for maintaining his way.

May it please your Majestie to give us leave to ask of your learned, in what place of the word of Go your charge standeth? Wee often reade of your charg in civill things, and that your power is from God, an [Page 34] hee hath given you a sword to punish evill doers, and defend the innocent; but not to support any Religi­on, nor suppresse any Religion, by your earthly sword, now in the time of Christ. But we reade that Kings have given their power and authoritie to the Beast, Revel. 17. to uphold an Antichristian Religion, and their be ten, or many of them that doe it: Therefore it behooveth all Kings, that doe by power and force, uphold any Religion, to suspect themselves, lest they be of those ten that uphold the Beast, and fight against the Lambe: And also let them feare, lest seeming to uphold true Religion, they sit in the consciences of men, where Christ should sit: For Christ is the alone King of Israel, without a fellow, or substitute, as your Majestie well observeth, in your Highnesse Apologie, Christ is the Churches Monarch, and the Holy Ghost his Deputie.

But we know, that they will answer us; your Charge is in the Law of Moses, (for in the Gospell they have no colour, for Rom. 13. maketh nothing for this pur­pose, Caesar being a Heathen King, to whom God gave no authoritie, nor sword, for matter of Religi­on). They say, the children of Israel were comman­ded to destroy all the inhabitants of the Land, Deut. 7. lest they intice them to serve their gods, Exod. 23. And false Prophets to be slaine, Deut. 13. These are their strong holds. For answer unto which: First, the sinns of these people were full, and the Lord would destroy them and give their possessions to Israel: but the sinns of the refusers of Christ are not full untill the end. Secondly, the children of Israel had a speciall com­mand from the Lord to destroy them; but the kings of Nations have no command at all to destroy the bodies of the contrarie minded, they are forbidden to plucke up the tares, Mat. 13. Thirdly, the Canaanites [Page 35] would have rebelled against Israel, and have destroyed them: but the contrarie minded will not rebell against their Kings; all that doe let them be cut off: Fourth­ly, the Heads and Rulers of Israel, could command and compel the people to observe those carnall Rites & Ordinances of the Law: but the Heads of the Nati­ons cannot compell their Subjects to beleeve the Gos­pel; for faith is the gift of God, which faith if they want, all that they doe in Gods worship is sinne, Rom. 14.23. Heb. 11.6. therefore they cannot compell any to wor­ship, because they cannot give them faith: for which cause, the Lord in wisedome see it not meet to charge Kings with a dutie which they cannot performe: For to acceptance with God, there must be a willing mind, 1. Cor. 9. and faith: but seeing it is not in their power to work either of these, but the worke of God alone, as your Majestie saith, in Parl. 1609. God will never re­quire it at their hands: The bloud of the faithlesse and misbeleeving shall be upon their own heads; for he that will not beleeve shall be damned.

Againe, seeing they grant the law of Adulterie, Theft, and the like, to be changed, and is not now to be exacted according to that Law: for the Iudicials were but for that time, place, and person, as your Ma­jestie observeth in Parl. 1609. why should not this, Deut. 13. be changed also, for the causes aforesaid? as also because Christ and his Apostles hath expresly for­bidden it, as hath beene proved; reserving for such a sorer punishment, Heb. 10. For if that Law should now be exacted, all Kings would be deprived of many their faithfull subjects, and the Cities of their habita­tion, with all their substance, that is therein must be burned with fire, and made a heape of stones for ever: vvhich God forbid.

This wee hope your Majestie, and the rest in Au­thoritie, may see there is no comparison, between the Kings of Israel under the Law, and the Kings of Nati­ons in the time of the Gospell in matters of Religion Many things might be writ, to prove that Kings are not deprived of that power which God hath given them, by suffering the Freedome in Religion: as al­so the high impietie of all such as force the conscience by persecution. But this may suffice, the Almightie blessing it: which, with your Kingly and Honourable Consultations; wee commend unto the King of Kings, with our uncessant prayers, for such successe, as may tend most to his glorie, and the prosperous estate of this Kingdome.