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 Tracts on Iberty of conscience and pers 
 
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THE 
 
 HANSERD KNOLLYS SOCIETY, 
 
 FOB THE 
 
 PUBLICATION OF THE WORKS OP EARLY ENGLISH 
 AND OTHER BAPTIST WRITERS. 
 
 'STwHSurer, 
 
 CHARLES JONES, Esq. 
 
 l^onoratB ^metaties, 
 
 Rev. B. da vies, Ph.D. EDWARD B. UNDERHILL, Esq. 
 
 '■ ^jmtarp, 
 
 Mb. GEORGE OFFOR, Jun. 
 
 ©ouncfl, 
 
 Rbv. J. ACWOETH, M.A. 
 
 — JOSEPH ANGUS, M.A. 
 
 — C. M. BIEKELL. 
 
 — CALEB EVANS BIET, M.A. 
 
 — WILLIAM HENRY BLACK. 
 
 — WILLIAM BROCK. 
 
 — THOMAS BURDITT. 
 
 — JABEZ BURNS. 
 
 — F. A. COX, D.D., LL.D. 
 
 — T. S. CRISP. 
 
 — B. EVANS. 
 
 — B. GODWIN, D.D. 
 
 — F. W. GOTCH, M.A. 
 
 — JOSEPH HARBOTTLE. 
 
 — J. H. HINTON, M.A. 
 
 — J.HOBY, D.D. 
 
 CHARLES THEODORE JONES, Esa. 
 
 GEO. LOWE, Esa. F.R.S. 
 Rev. W. H. MURCH, D.D. 
 
 — I. P. MURSELL. 
 
 — THOMAS FOX NEWMAN. 
 GEO. OFFOR, Esa. 
 
 Rev. G. H. ORCHARD. 
 
 — J. J. OWEN. 
 
 — THOMAS PRICE, D.D. 
 J. READ, Esa. 
 
 Rev. ROBERT ROFF. 
 
 — JOSHUA RUSSELL. 
 
 — J. SPRIGG, M.A. 
 
 — EDWARD STEANE, D.D. 
 
 — CHARLES STOVEL. 
 
 — THOMAS THOMAS. 
 
 — S. TOMKINS, M.A. 
 
 — FREDERICK TRESTRAIL. 
 
 It has been a matter of regret with many, that the writings of the 
 early members and ministers of the Baptist churches of this country 
 should be comparatively so little known. From various causes the pre- 
 sent appears to be a favourable time to reprint such of them as may 
 be deemed worthy of perpetuation, from their historical or "theological 
 importance. 
 
These writings are confined to no peculiarity of sentiment, but em- 
 brace every topic of divine truth, which the word of God presents for 
 the salvation of the believer, as well as for the regulation of the church 
 of Christ. 
 
 To the Baptists, it vriU be seen, belongs the honour of first assert- 
 ing in this land, and of establishing on the immutable basis of just 
 argument and scripture rule, the right of every man to worship God as 
 conscience dictates, in submission only to divine command. Through 
 evil and through good report — " in cruel mockings and scourgings, 
 yea, moreover in bonds and imprisonments,"-they held fast to the liberty 
 of Christ. 
 
 Rejecting the authority of men in matters of faith, they wrote with 
 great simplicity and directness of purpose. Scripture alone was their 
 authority, and excepting some of their polemical works, their produc- 
 tions are remarkably free from that parade of learning which was the 
 fault of their age. 
 
 They were not however destitute of learning. Most of the early Bap- 
 tists had had a university education : and if this privilege was not en- 
 joyed by their successors, it was because the national seats of learning 
 denied it to them. The names of Bampfield, Canne, Cornwell, Danvers, 
 Delaune, Du Veil, Denne, Grantham, Jessey, Knollys, Smyth, and 
 Tombes, not to mention others, afibrd sufficient proof that the Baptist 
 churches were not destitute of able and learned expounders of their 
 sentiments, eminent for their attainments both in classical and divine 
 knowledge. 
 
 The historical value of the works it is proposed to reproduce is very 
 great. Their authors exercised no mean influence on the course of 
 national afiairs during the period of Cromwell's protectorate, and they 
 became in subsequent reigns, as they had been in times preceding the 
 Commonwealth, the especial objects of ecclesiastical and political perse- 
 cution. These productions form therefore an important element in the 
 study of that eventful and stirring time. But especially interesting do 
 ■'hese works appear as the documents from which may be learnt the 
 opinions and the bitter trials of those men to whom the Baptist body 
 owes its existence in this country : — in whose stripes, and bonds, and 
 death, was laid the foundation, of that liberty we now enjoy. 
 
As theological writers they are characterized by fervour of spirit; deep 
 study of the word of God ; great facility of application of divine truths 
 to passing events ; a holy attachment to " the truth as it is in Jesus ; " 
 clear and pungent exhibitions of the word of life ; an uncompromising 
 adherence to the scriptures as the rule of doctrine, practice, and ecclesi- 
 astical organization and discipline ; and finally, a fearless following of 
 their convictions, derived from the divine oracles. 
 
 There £ire also wanting for our congregational and family libraries works 
 of this kind. It is to be feared that as a body we are too ignorant of our 
 own history, and of the great and good men who lost all in the main- 
 tenance of our principles. Our young people especially need information 
 on these points. Moreover they are needed for the libraries of our 
 ministers. Even our collegiate institutions possess but very few, and 
 such as still exist are daily becoming more scarce and inaccessible. The 
 collection proposed would furnish at a very small cost a series of works 
 peculiarly adapted to their use. 
 
 It is proposed therefore to reprint by an annual subscription of ten 
 shillings and sixpence, all or such of the works of the early English, or 
 other Baptists, as the Council shall decide. 
 
 The series will include the works of both General and Particular Bap- 
 tists ; Records and Manuscripts relating to the rise and formation of the 
 Baptist churches; Translations of such works as may illustrate the 
 sufferings of the Baptists and (he extension of their principles, together 
 with such Documents as are to be found only in large historical collections, 
 or may not yet have appeared in an accessible form. On the baptismal 
 controversy only those treatises will be given which are of acknowledged 
 worth or historic value. The whole will be accompanied with biogra- 
 phical notices of -the authors, and with such notes and illustrations as 
 may be essential to their completeness. The publications will consist of 
 works produced before the close of the seventeenth century. 
 
 It is hoped that the cheapness of the works, combined with their in- 
 trinsic value, will ensure for them a wide circulation among every class 
 of readers. With a body of three thousand subscribers, the Council 
 will be enabled to issue three octavo volumes annually. It is obvious that 
 the larger the number of members, the more frequent will be the publi- 
 cation of the works. 
 
The following list comprises the names of some whose works are 
 intended to form part of the series ;— Bampfield, Blackwood, Bunyan, 
 Canne, Collier, Collins, Cornwall, Danvers, Delaune, Denne, Du Veil, 
 Drapes, Grantham, Griffith, Helwys, How, Jeflfrey, Jessey, Keach, 
 Kifftn, King, KnoUys, Lawrence, Palmer, Powell, Pendarves, Smyth, 
 Stennett, Tombes, Roger Williams, &c., &c. 
 
 The first volume of the Society's publications, containing " Tracts on 
 Liberty of Conscience," edited by Mr. Edward Bean Underhill, is 
 now in the hands of the subscribers. The second volume, consisting of 
 the Unpublished Records of the Broadmead Church, Bristol, from 
 1640 — 1686, will be immediately sent to press, to complete the first 
 years subscription.' 
 
 As considerable delay has unavoidably occurred in discovering and 
 acquiring the exceedingly rare tracts it is proposed to reprint, the first 
 subscription wiU be carried on to the end of the present year, by which 
 time the volumes for the years 1845-^6, will have been published. 
 
 On the 1st of January, 1847, the second subscription will be regarded 
 as due. The immediate transmission of subscriptions, and the names of 
 additional subscribers, are requested, that no disappointment may be 
 experienced in obtaining the volumes, since only a limited number 
 are printed beyond what are actually subscribed for. 
 
 ®nm» of Sbubstripttott. 
 
 1. Eveiy subscriber of ten shillings and sixpence tuinnally mU be entitled to one copy of 
 
 every Trork issued during the year of his subscription. 
 
 2. Subscriptions vill be considered due, in advance, on the first of January of every 
 
 year. 
 
 3. Ministers obtaining ten subscribers annually will be entitled to one copy of each work 
 
 published in the year for which such subscriptions are paid. 
 
 4. Books will be delivered, &ee of expense, in London, Edinburgh, and Dublin, from 
 
 which places they will be sent at the cost of the subscriber by any channel he may 
 appoint. , 
 
 Subscriptions will be received by the Treasurer, at Yassall Boad, Eennington, by the 
 Honorary Secretaries, Dk. Davies, at Stepney College, and Mr. Undekhu,!., of Avening 
 House, near Stroud, or by any member of the Council ; also by Mr. G. Offor, jun.. Secre- 
 tary, Baptist Mission House, Moorgate Street, London, to whom all communications for 
 the Society should be addressed. 
 
 J, Haddon, Castle Street^ Finsbury. 
 
TEACTS 
 
 LIBEETY OF CONSCIENCE, 
 
 *iC. 
 
TRACTS 
 
 LIBERTY OF CONSCIENCE 
 
 PEESECUTION. 
 
 1614—1661. 
 
 EDITED FOR 
 
 €l)t ^mstrti itnonpss J'Otittp, 
 
 WITH AN HISTORICAL INTRODUCTION, 
 
 BY 
 
 EDWARD BEAN UNDERBILL. 
 
 LONDON: 
 
 PHINTED FOB THE SOCIETY, BY 
 
 J. HADDON, CASTLE STREET, FINSBURY. 
 
 M.DCCC.XLVr. 
 
ADYERTISEMENT. 
 
 In the prospectus of the Hanserd Knollys Society 
 it was stated, that " to the baptists belongs the honour 
 of first asserting in this land, and of establishing on the 
 immutable basis of just argument and scripture rule, 
 the right of every man to worship God as conscience 
 dictates, in submission only to divine command." 
 
 The Council have now the pleasure of laying before 
 the Subscribers the earliest writings extant in our lan- 
 guage, on this deeply important subject. 
 
 They were the first articulations of infant liberty. 
 The voice of truth and Christianity was heard ia the 
 mild and gentle entreaties of their despised and calum- 
 niated authors : unfortunately it was unheeded, and 
 soon spake in the whirlwind and the storm of contending 
 armies and national convulsion. 
 
 Happier times have succeeded, and it is permitted us 
 to reap the fruits of the humble, but noble and self- 
 denying labours of these pioneers of the soul's freedom. 
 They fell martyrs " for conscience' sake ; " it were 
 
VI ADVERTISEMENT, 
 
 ingratitude to withhold a coronal of deserved commen- 
 dation, wreathed from the bright leaves and blossoms 
 of the tree they planted in sorrow, and watered with 
 their blood ; but under whose shadow it is our happi- 
 ness to live. 
 
 It is scarcely necessary -to add, that the Council must 
 not be held responsible for the sentiments contained in 
 these pieces ; their duty is accomplished by laying before 
 their brethren these memorials of our forefathers without 
 alteration or abridgment. 
 
 The Editor is alone responsible for the notes and 
 illustrations, which are uniformly placed in brackets. 
 He has to regret that in one instance he was unable 
 to discover a copy of the original edition. 
 
 The Historical Introduction closes with the reign of 
 Mary, as the accession of much new and original matter 
 relating to the baptists of Elizabeth's reign, would, if 
 added, have unduly enlarged the size of the volume : 
 it will however form a most appropriate introduction to 
 the next. 
 
 Edward Bean Underhill. 
 
 Oxford, April l.S, 1846. 
 
CONTENTS. 
 
 I. Historical Introduction, — paok. 
 
 1. Henry VIII ix. 
 
 2. EdwardVI Iviii. 
 
 3. The Baptists Ixxiii. 
 
 4. Mary cxiv. 
 
 5. The Baptists cxxii. 
 
 II. Religion's Peace, A Plea for Liberty of Conscience ... 1 
 
 III. Persecution FOR Religion Judged AND Condemned 83 
 
 IV. An Humble Supplication to the King's Majesty 181 
 
 V. The Necessity op Toleration in Matters op Religion 233 
 
 VI. An Humble Petition and Representation op the Anabaptists 287 
 
 VII. A Plea for Toleration of opinions and persuasions in 
 matters of Religion, differing from the Church of 
 England 309 
 
 VIII. Sign's Groans for her Distressed, or sober endeavours to 
 
 prevent innocent blood, &c 343 
 
 IX. Addenda 383 
 
 X. Index 393 
 
AN 
 
 HISTORICAL INTEODUCTION. 
 
 SECTION L 
 HENRY VIII. 
 
 Amidst the many eminent and remarkable events that 
 signalized the rise and establishment of the Reformation in 
 England — next after the introduction of the word of God, 
 translated, and for the first time printed in the language of 
 the people, in the year 1526, by the martyr Tyndale — there 
 is not one of greater moment, nor so productive of large and 
 continuing results, as the transference to the reigning sove- 
 reign of the ecclesiastical authority tiU then exercised by the 
 pope. The exaltation of the royal prerogative above all 
 ecclesiastical claims, and the imposition of a form of beliei^ 
 accordant with the convictions or policy of the secular magis- 
 trate, were leading features of that great movement. To 
 this, duty, based on a supposed right, sternly called him, 
 even should it lead to the forfeiture of the life of a conscien- 
 tious opponent. Thus in every country where the Reforma- 
 tion took root, and flourished, the church became subordinate 
 to the civil power. The royalties of Jesus Christ w^re 
 swallowed up in the regale of human potentates. 
 
X HISTORICAL INTRODUCTION. 
 
 It is not within our object to relate the tortuous policy 
 unremittingly pursued by noble, priest, and king, during 
 the early part of the sixteenth century, by which the way 
 was prepared for the bringing in of the reformed doctrines ; 
 nor to mark those preliminary steps, which, terminating in 
 the fall of Cardinal Wolsey, who had exercised a more 
 than papal authority over the land, ushered in a complete 
 change in the religious policy of the state. 
 
 But taking up at this point our national history, we shall 
 briefly sketch, from its rise to its settlement in 1603, that 
 interference of the secular power in the things of Grod, which 
 has proved itself to be aKke fatal to liberty of conscience, 
 and to the scriptural form and purity of the church of Christ. 
 
 It is not improbable that the ambitious cardinal, failing in 
 all his efforts to obtain the triple crown, and foiled at his own 
 weapons by the very parties he was endeavouring to cajole, 
 had at last conceived the idea of erecting an ecclesiastical 
 authority in England which should be free from papal con- 
 trol.* In the matter of the divorce of Henry from queen 
 Katharine, he had sought to obtain unlimited powers. He 
 wished that the sentence of his legantine court should be final, 
 subject neither to the revision nor to the reversal of the pope.* 
 
 But "his last and highest office as vicar-general, had 
 brought into this kingdom a species of authority, altogether 
 unknown ; ajttd in doing this, he had put a cup to the lips of 
 his royal master, and afforded him one taste, for the first 
 time, of the sweetness of dominion over all the clergy of the 
 kingdom." * 
 
 In the cardinal's service had been trained Thomas Crom- 
 well. For some time his employment was that of secretary : 
 but he had been particularly useful to his master, in the 
 
 * Tyndale's Practice of Prelates. p. 1 03. Tiemey's edition. 
 Works, vol. L p. 480. RusseU's edit. ' Anderson's Annals of the English 
 
 " Dodd's Church History, vol. i. Bible, vol. i.p. 224. 
 
HENRY VIII. XI 
 
 suppression of certain monasteries, the revenues of which 
 were devoted to the establishment of Wolsey's colleges at 
 Oxford and Ipswich. By and by we shall find him acting 
 as vicar-general also, and following, with no mean results, in 
 the steps of his predecessor. 
 
 The authority exercised by the cardinal, as legate « latere, 
 especially in the celebrated trial of queen Katha"rine, was 
 the proximate cause of his fall. This power, having its 
 existence in the arrogant claims of the papacy, had been 
 often a matter of parliamentary interference, denunciation, 
 and enactment; and was therefore exercised in defiance of 
 the law. But those statutes were inoperative. " Several 
 cardinals before Wolsey had procured, and executed with 
 impunity, a legantine power which was clearly contrary to 
 them ;" and, in his case, with the full knowledge and appro- 
 bation of the king, who had even granted letters patent to 
 Wolsey, freeing him from the legal consequences of this 
 breach of the nation's law.* This, however, mattered not ; 
 Wolsey must fall, and with him the papal supremacy. That 
 fall made way for the elevation of his servant Cromwell, the 
 instrument in the hand of God to overthrow the domination 
 of Rome. 
 
 Many things also conspired to render the assumption of a 
 regal sovereignty over the church, palatable to all classes of 
 the community. The adherents of the new learning, a rapidly 
 increasing section of the people, of course saw without 
 regret the papal tiara trodden in the mire. To them such 
 an event appeared as the " beginning of days," as " life from 
 the dead." Their conviction of the religious errors of Rome, 
 and their attachment to the life-giving truths of the scrip- 
 tures, just put so providentially into their hands, led them to 
 hail with joy the dethronement of antichrist. Experience 
 
 Burnet's Hist, of Reformation, vol. i. p. 204. 8vo. edit. Oxford. 
 
 b2 
 
XU HISTORICAL INTRODUCTION. 
 
 had not taught them, as it has their posterity, how bitter are 
 the streams that flow from the fountain of ecclesiastical 
 authority and powerj when diluted and measured out by 
 regal hands. 
 
 Not much less desirable, though for other reasons, did this 
 assumption appear to the adherents of the old learning. The 
 nation had through long centuries sighed and groaned, uttering 
 often inarticulate meanings, while suffering the intolerable 
 exactions of the papal see. Its wealth was for ever flowing 
 into the coffers of the church, enriching a gorgeous ceremo- 
 nial, and gloating an idle priesthood. AH classes were 
 impoverished by the innumerable levies made upon them. 
 Crowds of cowled monks, bare-footed friars, and Sir priestsi 
 of innumerable grades,* lined the avenues of heaven and hell, 
 to tax earth's pUgrims, stumbling on their way, to those 
 regions of joy and woe. And again, these publicans and tax- 
 gatherers, were themselves taxed, and their merchandize of 
 souls excised, to sustain the triple crown in its grandeur, and 
 in its pride.^ Good catholics mourned over this, and longed 
 for some relief. 
 
 The papacy itself had lost much of its former power and 
 dread. But a few years since, and Eome, the "holy of 
 holies" of Christendom, had been pillaged, and the pope, its 
 high priest, a prisoner. And now its bulls and its briefs, its 
 anathemas and its blessings, were alike unheeded by the 
 nations, except so far as policy dictated their observance, or 
 desired their fragment of influence. Mightier than human 
 words were being uttered with unwonted power, and souls 
 were emancipated from the chains of error and superstition. 
 
 The king's cherished project of a divorce from Katharine 
 
 • " For there one sort aie your grace, vicar, and at the last cometh In simple 
 
 your holiness, your fatherhood: another Sir John." — Tyndale's Pract. of Pre- 
 
 mj lord bishop, my lord abbot, my lates. Works, vol. i. p. 396. 
 
 lord prior ; another master doctor, " Ibid, p. 433. 
 father, bachelor, master parson, master 
 
HENRY VIll. XIU 
 
 of Aragon, his queen, seemed also on the point of failing. 
 The pope, now subject to the wishes of the emperor Charles 
 the Fifth, the uncle of the queen, da^ed not pronounce a 
 judgment in Henry's favour. Universities, English and 
 foreign, had in vain determined from scripture and canon 
 law, the unlawfulness of his marriage with his brother's wife, 
 and the invalidity of the pope's dispensation to authorize the 
 same ; Rome was silent. That divorce was destined to pluck 
 the fairest jewel of the papal tiara from its gorgeous setting, 
 " To the intent that the living may know that the MoST High 
 ruleth in the hingdom of men, and giveth it to whomsoever he will, 
 and setteth up over it the BASEST OF MEN." "^ 
 
 The House of Commons, after seven years repose, was sum- 
 moned to meet in 1529. It evinced much determination to 
 limit the extortions and immunities, so long, and so profitably 
 to the papacy, submitted ta Their short session of about 
 six weeks, was signalized by a bold and successful attack 
 upon some of the leading sources of clerical wealth. Certain 
 bills for the correction of the abuses of ecclesiastical power, 
 were passed, and soon laid before the Lords ; but they left not 
 the hands of the Commons " without severe reflections on the 
 vices and corruptions of the clergy of that time ; which were 
 believed to flow from men who favoured Luther's doctrine in 
 their hearts." ^ It was not without much debate, and oppo- 
 sition from the clergy, the conservators of all profitable 
 abiises, that the bills were suffered to pass ; Fisher, bishop of 
 Rochester, bitterly complaining, that "the charge of abuses 
 on the hierarchy proceeded from disaffection, and that no- 
 thing would content the Commons, but pulling down the 
 church." 
 
 This disaffection must have proceeded to some consi- 
 derable extent, even to something like free-thinking, if a 
 
 7 Dan. iv. 17. l^S- Collier's Ecclea. Hisl. iv. 131. 
 
 " Burnet, History of Reformation, i. 8vo. edit. 
 
XIV HISTORICAL INTRODUCTION. 
 
 notable speech, recorded by Herbert, may be taken as an 
 indication of what was passing in thoughtful minds ; " Be- 
 cause the chief business of man's life," says this unnamed 
 member of the Commons, " is to inquire into the means of 
 being happy for ever, it is fit he should not resign himself to 
 chance, but carefully compute upon the qualities and conduct 
 
 of his spiritual guides Every man may collect the more 
 
 essential and demonstrative parts of his own religion, and 
 lay them by themselves. Neither ought he to be overruled 
 in his freedom by the discountenance of any other persuasion. 
 Having thus exerted his reason, and implored the assistance 
 of the Supreme Being, his next business will be to find out 
 what inward means Providence has furnished for a test of 
 truth and falsehood. . . . Clear universal truths should be first 
 ascertained; they will never check the progress of our faith, 
 nor weaken the authority of the church. So that whether 
 the eastern or the western Christians, whether my lord of 
 Rochester or Luther, whether Eccius or Zuinglius, Erasmus 
 or Melancthon, are in the right, we of the laity shall suffer 
 nothing by the disagreement." ^ A sign truly, was such lan- 
 guage as this, of a coming change. Superstitions were 
 relaxing their grasp ; a new era was about to dawn upon the 
 prostrate religion and liberty of man. For once, the church 
 was verily in danger; it was the distant flash of the ap- 
 proa hing storm. Once more parliament prohibited all suits 
 to the court of Rome for dispensations on non-residence and 
 pluralities, and this time not without effect. It is the first 
 successful blow at the papal supremacy in England. 
 
 The time is come for its overthrow. Another power, as 
 much opposed to liberty of conscience, will gather up the 
 fragments, and, having fashioned them anew, rule for centu- 
 ries more in the temple of God. Cromwell's services to 
 
 » Collier, iv. 132—134. 
 
HENRY VIII. XV 
 
 Wolsey are nearly at an end, and he must seek another 
 master. Not an unfaithful servant, nor wanting in diligence, 
 he had not failed to profit in the seryice of ambition, chi"- 
 canery, and intrigue. He has a secret of state-craft worth 
 communicating; to no one more valuable than to Henry, 
 now styled by papal grace, "Defender of the Faith." . . . 
 "And, forasmuch, as now his majesty had to do with the 
 pope, his great enemy, there was in all England none so apt 
 for the king's purpose, which could say or do more in that 
 matter, than could Thomas Cromwell." The necessity of 
 the case puts the king's hatred of this "apt" man in abey- 
 ance ; and an interview, the germ of many future things, is 
 had in the king's " garden at Westminster, which was about 
 the year of our Lord 1530." 
 
 After his " most loyal obeisance, doing duty to the king," 
 Cromwell proceeds to make especially "manifest unto his 
 highness, how his princely authority was abused, within his 
 own realm, by the pope and his clergy ; who, being sworn 
 unto him, were afterwards dispensed the same, and sworn 
 anew unto the pope, so that he was as but half king, and 
 they but half his subjects, in his own land; which was dero- 
 gatory to his crown, and utterly prejudicial to the common 
 laws of his realm. Declaring therefore how his majesty 
 might accumulate to himself great riches, so much as all the 
 clergy in his realm was worth, if it so pleased him to take 
 the occasion now offered." Advice this, admirably adapted 
 to be " right well liked " by the royal listener ; nor was the 
 occasion suffered to pass without its due and profitable im- 
 provement.^ 
 
 With the parliament of 1531, just previous to which this 
 memorable interview took place, the clergy also assembled in 
 convocation. The first subject laid before them was Henry's 
 
 ^ Fox's Acta and Monuments, ii. 1076. edit. 1610. 
 
XVI HISTORICAL INTRODUCTION. 
 
 divorce, which was quickly despatched, the clergy seeming 
 satisfied that the marriage was unlawful. A far more weighty 
 question, one that touched their spiritual gains and immuni- 
 ties, remained behind. At the close of the year preceding, 
 an indictment had been brought into the king's bench against 
 the. clergy of England, for breaking the statutes against pro- 
 visors. A little while before, and cardinal Wolsey had fallen 
 beneath the penalties of a premunire for illegally exercising 
 his legantine aaithority ; now, all who had appeared in his 
 courts, or who in any way had acknowledged his unconstitu- 
 tional power, were involved in his guilt, and its consequent 
 forfeitures.* The king is but " following the vein" of Crom- 
 well's counsel ; nor is he slow in availing himself of the aid of 
 his counsellor. 
 
 By whom can the rising wrath of the astonished clergy, 
 at this bold invasion of their time-sanctioned immunities and 
 jurisdiction, be sooner calmed, than by the man whose sug- 
 gestions threatened to evoke a storm- of hierarchical indigna- 
 tion,, before whose blast princes and potentates had often fled 
 away ? Shall eGclesiastical power and assumption again rise 
 superior to royal and parliamentary control? Will the new 
 ropes be again broken like a thread from off the arms * 
 of this. 
 
 " Giant of mighty bone; and- bold emprise ? " — Milton. 
 
 Nay, its hour is come ! " Cromwell entering with the 
 king's signet into the clergy-house, and then placing 
 himself among the bishops, began to make his oration — 
 Declaring unto them the authority of a king, and the 
 office of subjects, and especially the obedience of bishops 
 and churchmen under public laws, necessarily provided 
 for the profit and quiet of the commonwealth. Which 
 
 * Burnet, i. 194. ' Judges xvi. 12. 
 
HENRY VIII. Xvii 
 
 laws, notwithstanding, they had all transgressed and 
 highly offended, in derogation of the king's royal estate, 
 falling in the law of premunire, in that not only they had con- 
 sented to the power legantine of the cardinal, but also in that 
 they had all sworn to the pope, contrary to the fealty of their 
 sovereign lord and king ; and therefore had forfeited to the 
 king all their goods, chattels, lands, possessions, and what- 
 soever livings they had. The bishops hearing this, were not 
 a little annoyed, and first began to excuse and deny the 
 fact ; but after that Cromwell had shown them the very copy 
 of their oath, made to the pope at their consecration, and the 
 matter was so plain that they could not deny it, they began 
 to shrink and to fall to entreaty, desiring respite to pause 
 upon the matter." * 
 
 Eesistance was in vain — popular feeling was against them 
 — old attachments, the very superstitions on which they had 
 fattened, now availed them nothing — every compassionate 
 emotion for their pitiable condition was swallowed up in the 
 one absorbing idea of their rapacity and licentiousness ; — by 
 the one they had exasperated the people, by the other loosened 
 aU sense of moral and religious obligation. Submission was 
 the only course open to them, and to save their lands and 
 livings, a grant, by way of composition, was proposed of some 
 hundred and eighteen thousand pounds. " But now a ques- 
 tion rose, compared with which, the entire substance of the 
 whole body, their goods and chattels, their lands and livings, 
 were but like the drop of a bucket, or the small dust of the 
 balance ; a question which was to affect not England alone, 
 but Great Britain and Ireland, with all their dependencies 
 in other quarters of the world, for many generations. The 
 anticipated moment had now arrived when it was convenient 
 to divulge that no subsidy would be accepted, unless his 
 
 ■* Fox's Acts and Mon. ii. 1066. 
 
XVIU HISTORICAL INTRODUCTION. 
 
 majesty were acknowledged In the petition or address as 
 'Head of the Church. '"« 
 
 The immediate concurrence of the clergy could not be ex- 
 pected to this important and far-reaching measure. They 
 demurred as to the meaning of the words. Misunderstandings, 
 they said, might arise in future years, of a phrase so general, 
 and dangerous consequences would probably result. For 
 three days, in secret conclave, they debated the matter, with 
 hot words and strife. To hasten their decision, further 
 penalties were freely threatened by Lord Rochford, Cromwell, 
 and others of the king's council. The sense of the house was 
 at last called for by archbishop Warham — the last of catholic 
 archbishops. Most were silent. He told them, " Silence 
 implied consent." " Then we are all silent," was the reply. 
 A more explicit resolution was ultimately agreed upon, the 
 king was acknowledged to be " Supreme Lord and Protector,'' 
 and also, as far as is consistent with the laws of the gospel, 
 " Supreme Head of the Church of England." ^ 
 
 Yet were they extremely unwilling to acknowledge, to 
 themselves or others, the true character of this fatal conces- 
 sion. They avoided all recognition of the compulsory nature 
 of the subsidy, so reluctantly granted to the king. It was 
 only a benevolence or gratuity, an evidence of their gratitude, 
 particularly for the king's book against Luther, his active 
 suppression of heresies, and his gracious interference in 
 checking the insults of the Lutheran pai-ty. As for their 
 submission, it was "not only penned with a salvo, but thrown 
 into a parenthesis, as if it came in only by the by," Any 
 reference to the premunire, or to the legantine authority of 
 Wolsey, their submission to which had prepared the way for 
 this sore humiliation, was most carefully eschewed. Nine 
 bishops, sixty-two abbots and priors, with eighty-four of the 
 
 ' Anderson, Annals, &c. i. 292, 293. ' Collier, iv. 178. 
 
HENRY VHI. Xix 
 
 clergy of the province of Canterbury, carried this obnoxious 
 measure. '^ 
 
 The convocation at York, led by Tunstal, the bishop of 
 Durham, the archbishopric being then vacant, yielded not so 
 soon to the king's demand. This prelate protests against the 
 measure. He intimates that some heretics had already ques- 
 tioned the jurisdiction of their ordinaries, and sought to 
 escape the censures of the church, by appealing to the sup- 
 posed higher authority of the king. The words should be 
 therefore more precise. They might mean that the king was 
 supreme head in his dominions, under Christ, only in tem- 
 poral matters, which he would most willingly acknowledge ; 
 or they might be made to mean, that the king's lordship, by 
 the laws of the gospel, related to both spirituals and tempo- 
 rals, than which nothing could be more contrary to the 
 teaching of the catholic church. To the former he would 
 most cheerfully subscribe, but against the latter he must 
 protest, and would enter his protest on the journals of the 
 convocation. These views of the bishop met with a no less 
 distinguished opponent than the king himself. " The bishop," 
 says the royal polemic, " had proved our Saviour the head of 
 the church, that he lodged the branches of his spiritual and 
 temporal jurisdiction in different subjects, that he made a 
 grant of the latter to princes, and that bishops were commis- 
 sioned for the other. But then the text cited, to prove obe- 
 dience due to princes, comprehends all persons, both clergy 
 and laity, and no order of the hierarchy is exempted. It is 
 true, you restrain this submission to temporal matters, but 
 the scripture expressions are general and without reserve. 
 For you do not stick to confess, that whatever power is 
 necessary for the peace of civil society, is included in the 
 chief magistrates' commission. From hence we infer, that 
 
 » Collier, iv. 179. 
 
XX HISTORICAL INTRODUCTION. 
 
 the prince is authorized to animadvert upon those who out- 
 rage religion, and are guilty of the breach of the divine 
 precepts.. For certainly we are not bound to give our own 
 laws a preference over those of God Almighty, nor punish 
 the violation of the one, and connive at the other. All spi- 
 ritual things, therefore, in which liberty or property is con- 
 cerned, are necessarily included in the prince's power. Our 
 Saviour himself had a sacerdotal character, and yet submitted 
 to Pilate's jurisdiction. And St. Paul, though a priest of 
 apostolical distinction, makes no scruple to say, ' I stand at 
 Csesar's judgment-seat, where I ought to be judged^' " ^ 
 
 Such are the most important of the arguments advanced in 
 this valuable document ; sufficient to evince the ignorance 
 of the high parties engaged, of the true nature of the church 
 of Christ. It also exhibits their unacquaintance with the 
 Christian laws of liberty and of obedience ; by the one of 
 which the church is free from secular control, and by the 
 other bound to the observance of the statutes of the King 
 of kings, to whom alone belongs the power and the right to 
 punish all breaches of his precepts, in that community of 
 which he is the rightful and only Head. It is the priest and 
 the prince in conflict, for the exercise of an usurped power 
 over the consciences and souls of men. But the star of 
 princely power was in the ascendant, and York, in spite of 
 some other similar protests, must bend, with Canterbury, to 
 the yoke. 
 
 The step thus successfully gained, did not however amount 
 to the entire rejection of the papal authority ; it was not a 
 complete, nor an irrevocable separation of the kingdom from 
 the Roman obedience. A series of minor measures were 
 necessary before the end could come. All hope of compro- 
 mise with Rome was not yet abandoned, nor were the king's 
 projects yet ripe for the full assertion of the nation's eccle- 
 
 8 Collier, iv. 183. 
 
HENRY VIII. Xxi 
 
 siastical independence. It was, however, a golden opportu- 
 nity for the Commons to endeavour the destruction of the 
 many oppressive burdens under which the people groaned — 
 efforts which subserved the schemes of Henry, in his inter- 
 course with the Romish see. 
 
 At an early period of the parliamentary session of 1532, 
 which began upon the 15th of January, the Commons pre- 
 sented to the king an address, praying for reformation of the 
 many grievances occasioned by the immunities and privileges 
 of the clergy.9 Though the supplication was well received, 
 two years elapsed before these grievances were entirely 
 redressed. The people were, however, gratified that their 
 complaints were at length listened to, and the hierarchy, with 
 the pope, kept in awe. 
 
 But the clergy deserved some recompence for their sub- 
 mission to the supreme head of the church, constrained as it 
 was. The abolition of the payment of annates, or first- 
 fruits, a year's value of ecclesiastical benefices, demanded by 
 the see of Rome, was their reward. The convocation resolved 
 upon an address to their head concerning the matter ; to him 
 not unwelcome. Was it not a practical acknowledgment of 
 his supremacy ? " May it please the king's most noble grace," 
 say they, " having tender compassion to the wealth of this his 
 realm, which hath been so greatly extenuate and hindered by 
 the payments of the said annates, and by other exactions and 
 slights, by which the thesaure of this land hath been carried 
 
 " Bapin, i. p. 795. " Unto the lay- their abbiea and cathedral churches, 
 
 men, whom they have felsely robbed, chapels, colleges ; for which they send 
 
 and ftom which they have divided them- out their pardons daily by heaps, and 
 
 selves, and made them a several king- gather a thousand pounds for every 
 
 dom of themselves, they leave the paying hundred that they bestow truly." Tyn- 
 
 of toll, custom, tribute ; for unto all the dale, Pract. of Prel. Works, i. 423. 
 
 charges of the realm will they not pay Many curious particulars are to be 
 
 one mite ; and the finding of all the found of the " practices" of the clergy, 
 
 poor, the repairing of the highways and in this remarkable production, 
 bridges, the building and reparations of 
 
XXU HISTORICAL mTRODUCTION. 
 
 and conveyed beyond the mountains to the court of Home, 
 that the subjects of this realm be brought to great penury, 
 and by necessity be forced to make their most humble com- 
 plaint for stopping and restraining the said annates, and other 
 exactions and expilations, taking for indulgencies and dispen- 
 sations, legacies and delegacies, and other feats, which were 
 too long to remember; to cause the said unjust exactions of 
 annates to cease, and to be foredoen for ever, by acts of this 
 his grace's high court of parliament." ' It was calculated 
 that upwards of two millions and a half had passed from the 
 country since the second year of Henry VII. ; on this account 
 alone parliament was not backward to fulfil their desires. It 
 was also an uprooting of one great branch of papal prerogative. 
 They accordingly resolved that annates should cease to be 
 levied, and that if his holiness would not accept a composition 
 of five per cent, for his trouble in drawing up bulls, sealing 
 them in lead, &c.' he should be opposed altogether in his 
 demands. Should he attempt to enforce their payment by 
 excommunications, interdict, or other censures, the clergy 
 were to be at liberty to disregard them, and to perform the 
 divine services " of holy church, or any other thing necessary 
 for the health of the souls of mankind as heretofore." * 
 
 Anti-papal principles must have been widely held, and 
 alienation of feeling from Rome very prevalent among all 
 classes of the people, that this provision against the papal 
 ban should be made at the clergy's own request! For thus 
 runs their prayer — "Forasmuch as all good Christian men 
 be more bound to obey Grod than any man, it may please the 
 king's most noble grace to ordain in this present parliament, 
 
 1 Strype'B Memorials, I. ii. 160, 8vo. daily unto Rome, to purchase Ucence 
 
 e^'t- to wear a mitre and a cross, and gay 
 
 » "And as bishops pay for their bulls, ornaments, to be as glorious as the 
 
 even so do an infinite number of abbats best." Tyndale, Works i 434. 
 in Christendome. And other abbats ' Dodd's Ch. Hist. i. 236. Collier 
 
 and priors send after the same ensample iv. 187. 
 
HENRY VIII. Xxiii 
 
 that then the obedience of him and the people be withdrawn 
 from the see of Eome." * Such a check to Eomish exactions 
 was too consonant with the desires fof the king and nation to 
 allow any delay in 'granting their request ; yet with a 
 provision, that the king might confirm, or disannul the sta- 
 tute, or any part of it, within two years. In the following 
 year, however, it became by the king's letters patent, the law 
 of the land. And thus another link, and that no unimportant 
 one, was broken, in the chain of the pope's supremacy. 
 
 Gratifying as was this affair to the avarice of the clergy, it 
 is manifestly but another step in furtherance of the king's 
 designs. He was not indifferent to the favourable opportu- 
 nity presented to him by the temper of the Commons, to 
 proceed in his " advised " course. In all former periods, the 
 sovereign had encountered a clergy sustained by popular 
 religious feeling, but that had been outraged by their rapacity 
 and unrestrained licence through a long series of years. The 
 clergy now stood alone, to meet as they could the attack of a 
 monarch whom the people regarded as their friend and saviour. 
 For "the Commons, being resolutely bent to humble the 
 clergy to the very ground, remonstrated against them in 
 several articles, which all terminate in this; — that an inde- 
 pendent power in the clergy to make laws, though entirely 
 spiritual, was prejudicial to the civil magistrate, and deroga- 
 tory to the royal prerogative." * 
 
 In the formation and execution of ecclesiastical laws, ex- 
 empt from secular control, lay the great strength of the papal 
 hierarchy. As between it and the state there was no differ- 
 ence of opinion upon the right of some party to impose forms 
 of belief, and to enjoin by a law, binding upon the conscience, 
 whether assenting or dissenting, the profession of some reli- 
 gious faith, then called the catholic faith. Thus the ground 
 
 • Strype'8 Memor. I. ii. 161 ' Dodd, i. 238. 
 
XXIV HISTORICAL INTRODUCTION. 
 
 of conflict was narrowed to the question, whether the privilege 
 of making laws to bind the conscience should vest in the 
 church, or in the chief magistrate. This privilege the clergy 
 had most disgracefully abused, if indeed it can exist without 
 abuse, and the European mind had risen in revolt against it. 
 But such was the very partial prevalence of a purely religious 
 purpose among the secular authorities in the various stages 
 of the reformation, that it soon became evident that either 
 party must fail of attaining its object, or of preserving its 
 immunities, if left dependent on its own strength alone. 
 Hence, the universal fusion of the regal with the popular 
 power in every country where the reformation prevailed, the 
 conflicts which arose between E.ome and its hitherto dependent 
 sovereigns, and the recognition by the reformers of the supre- 
 macy of the civil magistrate in matters of faith ; — a supre- 
 macy as fatal to liberty of conscience as was that of Kome, 
 though perhaps, on the whole, not so liable to perversion. 
 Temporal interests, varying in character and power, may 
 clash or coalesce with the religious views of the secular 
 authority, to the production of a more moderate and vacil- 
 lating treatment of spiritual concerns. But to the attain- 
 ment of the one object of ecclesiastical rulers, the govern- 
 ment of man's soul, all interests, of every kind, are made 
 subservient, and it is carried out with a singleness of aim 
 and purpose, not to be acquired by the state. To the secular 
 arm, however, the reformers trusted for their superiority over 
 Bome. That alone, they supposed, could or would assure the 
 final triumph of the gospel.. This union was fatal to their 
 object, and jeopardized very early the existence of the 
 reformed churches. Less than half a century witnessed the 
 almost entire banishment of a pure and simple piety from the 
 communities thus allied. 
 
 The complaint of the Commons coincided with the views, 
 and met with the entire acquiescence of the king. Full of 
 
HENRY VIII. XXV 
 
 alarm, the bishops and abbots returned distinct answers to 
 every part of the complaint. The time for defiance was 
 passed. Their independent action, their canonical authority, 
 their right to consecrate and administer the sacraments, to 
 censure erroneous opinions, and issue precepts concerning 
 faith and morals, were in peril ; but they will not abandon 
 them without a struggle. 
 
 Had not the king sufficiently humbled them? Had they 
 not already submitted to a headship, questionable by scrip- 
 ture and canon law ? What then will be their position, if 
 they yield their prescript, and hitherto uncontrolled privi- 
 leges, into the hands of the civil magistrate ? 
 
 Has the inanity of age, or the darkening shadow of their 
 coming fate, paralyzed the uplifted arm, at which nations and 
 mighty monarchs have often trembled, that words of per- 
 suasion and entreaty must suffice to screen their feebleness ? 
 Verily their glory has waned ; it is ready to vanish away ; 
 the magic spell of centuries is broken. 
 
 Such pleas, however, as can be found, shall be employed. 
 Humility, a stranger to these priestly men", and flattery, not 
 unknown to them, are heard once more to speak, perhaps 
 somewhat mechanically, from priestly lips ; " After our most 
 humble wise, -with our most bounden duty of honour and 
 reverence to your most excellent majesty, endued of God 
 with most incomparable wisdom and goodness; pleasetb it 
 the same to understand that we, your orators, and daily 
 bounden bedesmen, the ordinaries, have read and perused a 
 certain supplication, which the Commons of your grace's most 
 honourable parliament now assembled, have offered unto your 
 highness, and by your command delivered to us, to make 
 thereunto answer." And what, if they have fallen foul of 
 the constitution, and made canons contradictory to the laws 
 of the realm; and passed ecclesiastical regulations without 
 the assent of the laity or the crown; and trespassed somewhat 
 
 c 
 
XXvi HISTORICAL INTRODUCTION. 
 
 upon Uie royal prerogative ; and oppressed liberty and pro- 
 perty, interdicting lands and estates; and menaced with 
 excommunication every breach of their spiritual injuqotions. 
 Is not their authority founded upon the holy scripture, and 
 the resolutions of holy church ?— on grounds and principles 
 unquestionable, proper to test and try the reasonableness 
 of all other laws, both temporal and spiritual? By this rule, 
 therefore, they profess themselves willing to amend all 
 that is amiss, and hope his highness will not be backward 
 to alter such laws of the state as deviate from the inspired 
 writings, or clash with the privileges of the church, so that 
 harmony may prevail between both societies. 
 
 Displeasure appears upon the brow of their supreme head. 
 Their humility and flattery are alike unavailing to move his 
 determination, or to repress his scornful refusal of their 
 prayer. Their scribe, Gardiner, of late made bishop of 
 Winchester, must even write a letter of excuse ; " Did not 
 his highness's book against Luther concede the legislative 
 authority of the clergy in matters spiritual ? But he hopes 
 his majesty will excuse his mistakes, and ignorance of the 
 strength of those proofs his majesty can produce. StiU, 
 bishops have their authority by divine right, nor can it be 
 resigned to the secular magistrate ; such a surrender would 
 be dangerous both to giver and receiver." His wriggling 
 apology is offered in vain, the king is inexorable. A strai^e 
 and unusual sight is this. Since St. Ambrose bowed the stub- 
 bornness of an emperor, bishops and abbots have not been wont 
 to be thus treated by kings. Day aftep day, the upper house 
 of convocation is agitated, and in great commotion with the 
 anxious debate. " The defects and reservations in the answer," 
 are at last thought too perplexing to be removed or amende^ 
 by episcopal acumen, and the lower house must now try its 
 hand. 
 
 The king's "most humble chaplains are sorry that the 
 
HENRY vni. xxvii 
 
 answer of the clergy," does not please, nor satisfy « his high- 
 ness ;" and for his « better oontentation in that behalf," they 
 <io now more specially reply. 
 
 All Christian princes, say they, have hitherto recognized 
 themselves bound to suffer the prelates to exercise their 
 authority, in making laws in matters concerning faith and 
 good manners, necessary to the soul's health ; nor have they 
 required the prelates to seek their consent or license. The 
 spiritual jurisdiction of the clergy " proceeds immediately 
 from God, and from no power or consent authorizable of any 
 secular prince." Moreover, it "is right well founded in 
 many places of holy scripture," as in his highness'sbook against 
 Luther, " with most vehement and inexpugnable reasons and 
 authorities," is proved. Notwithstanding, "we your most 
 humble chaplains and bedesmen, considering your high wis- 
 dom, great learning, and infinite goodness towards us and the 
 church, and having special trust in the same, and not minding 
 to fall into contention or disputations with your highness, — 
 promise — that in all laws we shall hereafter make by the 
 reason of our spiritual jurisdiction and judicial power, we 
 shall not publish, nor put them forth, except first we require 
 your highness to give your consent and authority unto them ; — 
 except such as shall concern the maintenance of the faith and 
 good manners in Christ's church, and such as shall be for the 
 reformation and correction of sin, after the commandments of 
 Almighty God, according unto such laws of the church, and 
 laudable customs aa have been heretofore made." And for 
 the rest, such laws as are contrary to the prerogative and 
 statutes of the realm, shall be " right gladly" revoked.. 
 
 Will not this pacify the king ? No. There is too much 
 ambiguity and subterfuge in it. Their fawning humility and 
 ill-disguised sense of weakness, excite his arrogance and 
 cupidity. His claims become more urgent and exorbitant. 
 They are required to sign a form of submission prepared by 
 
 c2 
 
XXviii HISTORICAL INTRODUCTION. 
 
 himself, that not only shall all new laws have his approval 
 and royal assent previous to their promulgation, but also that 
 all the old constitutions shall be revised by a mixed commis*- 
 sion of the laity and clergy, appointed by himself, and such 
 as they please be abrogated and annulled. And now per- 
 plexities thicken around them. They are in the hunter's toils, 
 and there is no escape. Is there no experienced pilot at 
 hand, to steer them safely through the breakers, foaming on 
 every side ? Let that fast friend of the catholic faith, bishop 
 Fisher, of Rochester, advise them, and all may yet be well. 
 " And to wait for this prelate's resolution, they adjourn for 
 three days."® 
 
 Such a step bodes not well for the king's designs : it must 
 be prevented. The speaker and twelve of the Commons' 
 house are sent for, and to them the sovereign thus addresses 
 himself: " Well, beloved subjects, we had thought the clergy 
 of our realm had been our subjects wholly ; but now we have 
 -well perceived that they be but half our subjects. For all 
 the prelates at their consecration, make an oath to the pope 
 clean contrary to the oath that they make unto us, so that they 
 seem to be his subjects and not ours."—" And so the king 
 delivering to them the copy of both the oaths, required them 
 to invent some order that he might not thus be deluded of his 
 spiritual subjects."^ The appearance of the plague alone 
 prevented some grave parliamentary censure; for on this 
 account the house rose in three days after this message of the 
 king. Yet it was not without its effect. The first part of 
 the king's demands the clergy will now accede to, if the 
 promise might be binding for his life only; but in the old 
 canons they can permit no change. 
 
 The king's determination is, however, unaltered; and anew 
 form of submission is sent them. But to this the prelates 
 
 » Collier, iv. 189-199. 7 ^ox, Acta and Mon. ii. 961. Bumet. i. 226. 
 
HENRY VIII. Xxix 
 
 object, and then venture upon a positive refusal. The lower 
 house of convocation, more apprehensive of the royal vrrath, 
 at last submit ; and the prelates also, with only one exception, 
 finally agree, without any limitation whatever, not to enact, 
 promulge, or put in use any new canons, without the royal 
 permission.8 If the king obtained not all that he desired, 
 sufficient was gained to lay the whole body of the clergy at his 
 feet. A little more time must pass, and all will be granted 
 to the sovereign that his ambition or rapacity may instigate 
 him to demand. Hitherto, no reformed doctrine had been 
 admitted among the clergy. No change of religious faith had 
 occurred. As catholics they had submitted to a catholic king, 
 anxious only to preserve their livings, lands, and wealth ; not 
 dreaming that all would soon be in the grasp of the monarch, 
 to whom they now yielded up their cherished independence, 
 and for which act of spoliation they had themselves prepared 
 the way. 
 
 The royal supremacy over the clergy was by no means 
 suffered to sleep. One priest was imprisoned for upholding 
 the papal authority. Another, charged with Lutheranism 
 and thrown into prison by the archbishop of Canterbury, was 
 immediately released on appealing to the king as supreme 
 head. It now only remained to give these concessions of the 
 clergy the force of public law, and for the commonalty to 
 approve the exercise of this novel power. At present, it 
 suited not with Henry's great cause at the court of Rome 
 wholly to throw off the authority of that see ; but every thing 
 was gradually prepared to effect it. Early in 1533, the par- 
 liament passed an act against all appeals to Rome in testa- 
 mentary and matrimonial causes, and on the rights of tithes. 
 and oblations. In the following language they set forth the 
 reasons for this fresh inroad upon papal usages : " That the 
 
 " Collier, iv. 199, 
 
XXK HISTORICAL INTRODUCTION. 
 
 kingdom of England is an empire provided with persons, both 
 spiritual and temporal, well qualified to determine all contro- 
 versies arising in it, without application to any foreign princes 
 or potentates. And more particularly that part of the said 
 body, called the spurituality, or the English church, have 
 always been esteemed, and found upon trial, suflSciently fur- 
 nished with skill and integrity to determine all such doubts, 
 and to administer all such offices and duties," as appertain to 
 their spiritual station. 9 
 
 In the early part of this year, Cranmer was consecrated to 
 the see of Canterbury, which had been vacant since August, 
 1532. For this purpose Henry procured bulls from Rome? 
 and so anxious was Cranmer to exhibit his entire approval 
 of the course adopted towards the clergy, that he refused to 
 accept them but from the king's own hand. Nor would he 
 take the usual oath to the pope, without first proteetiBg 
 against those parts of it which he conceived might be a bar 
 to the performance of his duty to Grod, the king, and his 
 country. By this expedient, unworthy of an honourable 
 mind, he entered on his high functions as the first archbishop 
 of Canterbury, recognizing in spirituals the supremacy of the 
 king. The subserviency he here displayed marked his whole 
 career ; on all occasions he evinced a remarkable readiness to 
 do and to say all that could be pleasing to his royal master. 
 He was immediately instructed to declare the marriage of 
 Henry with Katharine null and void, in conformity with the 
 decision of convocation, and to pronounce on the legitimacy 
 of the king's union with Anne Boleyn, some months after the 
 nuptials had been solemnized. ^ Negotiations were kept up 
 at Rome during the remainder of the year, until the decision 
 of the pope (March 21st, 1534,) put an end to the entire 
 procedure. An immediate separation from his new queen, 
 
 " Burnet, i. 232. Collier, iv. 207. ' Strype's Cranmer, pp. 26, 29, 8vo. edit. 
 
HENRY VIII. XXXI 
 
 and the restoration of Katharine to all her conjugal rights, 
 were the terms of the papal decree." 
 
 It does not appear that these proceedings at Rome at all 
 accelerated the complete establishment of the royal supremacy; 
 although they may have conduced to that utter exclusion of 
 the pope from every kind of influence in the internal spiritual 
 affairs of the kingdom, which so quickly followed the settle- 
 ment of this great question by the parliament then assembled. 
 This exclusion was owing, for the most part, to the nature of 
 those principles on which the king's ecclesiastical authority 
 was based, rather than to any purpose of the sovereign, the 
 clergy, or the nation, to bring it to pass. 
 
 But while the pope was thus busily engaged at Rome, in 
 rendering irrevocable the humiliation of his power in this 
 country, the houses of parliament, which assembled on the 
 15th of January, 1534, completed the work so auspiciously 
 begun in former sessions. The king's council had in the 
 previous month, but after the revocation of Cranmer's sen- 
 tence of divorce by the pontiff, entered on the considera^ 
 tion of various questions relating to the pope's "usurped 
 power," as it was called, "within the realm;" and mea- 
 sures were resolved upon for the support of the royal pre- 
 rogative.' 
 
 The statutes relating to heresy, were the first to be singled 
 out by the Commons for amendment. The inquisitorial power 
 of the bishops' courts was destroyed ; all proceedings were to 
 take place in open court, and by witnesses. Those adjudged 
 guilty were not to suffer death until the king's writ, De 
 heretico cmnburendo, had been obtained ; but none were to be 
 troubled upon any of the pope's canons or laws.* They next 
 proceeded to the submission of the clergy, who had acknow- 
 ledged, " according to the truth," that their convocations 
 
 = Short, Ch. Hist. p. 92. ' Strype, Metiior. I. i. 231. * Burnet, i. 270. 
 
XXXll HISTORICAL INTRODUCTION. 
 
 ought to assemble only by the king's writ, and had promised 
 never to attempt the promulgation or execution of any canons 
 without the royal assent to the same. 
 
 This submission the parliament enacted for a law, and thus 
 extinguished the independent power of the clergy for ever. 
 All appeals to Kome were prohibited, and the monasteries 
 put under the jurisdiction of the crown. The payment of 
 annates was wholly forbidden ; the procuring of bulls, briefs, 
 or palls from the see of Kome denounced; every kind of 
 payment formerly made under the names of pensions, censes, 
 Peter-pence, dispensations, licenses, &c. &c. interdicted ; the 
 manner of the election of bishops determined to be thereafter 
 by a conge d^elire from the king to the dean and chapter ; 
 and, lastly, the succession to the crown was settled on the 
 issue of queen Anne.* 
 
 In the session at the close of the year all these acts were 
 confirmed; the separation' from Rome was completed, by 
 the full recognition of the king, " as the supreme head in 
 earth of the church in England," and to his spiritual juris- 
 diction all heresies and abuses were referred. It was made 
 treason to deny the king this title, as also the once calling 
 him heretic, schismatic, infidel, or usurper of the crown.^ 
 
 In the interval of the two sessions, commissioners were 
 sent through the land to offer the oath of submission to the 
 clergy, in which was included a declaration that the king was 
 head of the church ; that the bishop of Home had no more 
 power than any other bishop ; and that in their sermons they 
 would not pervert the scripture, but preach Christ and his 
 gospel sincerely, according to the scripture, and the tradition 
 of orthodox and catholic doctors. Bishop Fisher and Sir 
 Thomas More refused the oath, and forfeited their lives for 
 resisting the royal power. '^ 
 
 * Collier, iv. 234—241. « Burnet, i. 288. ' Burnet, i. 284. 
 
HENRY VIII. XXXlil 
 
 Thus was consummated the abolition of the papal power in 
 this country, and the formation of that regal prerogative in 
 spirituals, as well as in temporals, which has continued to be 
 an incubus upon the Anglican church to the present day. It is 
 evident that in the procurement of this change, a sincere and 
 profound conviction of the errors of Rome, and of the value 
 of a scriptural faith and piety, had not the least shajfe. The 
 welfare of the church of Christ, the recognition of his claims 
 as the King of saints, the emancipation of the human mind 
 from the bondage of superstition, and the attainment of 
 liberty of thought and freedom of conscience, formed no part 
 of the object of the actors in this revolutionary drama. 
 
 " To this crisis the king of England had driven on...for with 
 regard to the separation of this country from Rome, it has 
 already been demonstrated, that Henry the Eighth had no 
 credit whatever. At the moment ' he meant not so,' neither 
 did he in his heart so intend. Could he only have moulded 
 the pontiff to his will, no such event would have happened 
 dui-ing his administration ; and had Clement not been under 
 the control of the emperor, Henry would have been an 
 adherent stillj as in opinion, if he had any opinions, he 
 remained to the end of his life."® 
 
 The whole nation seems to have been content with the 
 change. During the session of parliament in which it was 
 effected, care was taken, that from Sunday to Sunday, at St. 
 Paul's Cross, the usurpation of the pope in exercising juris- 
 diction within the realm, should be proclaimed to be as 
 contrary to God's laws as it was to the rights of princes. 
 
 Divines were employed to write on the king's behalf; and 
 books on the supremacy were plentifully distributed in the 
 land. Gardiner, Tunstal, and Bonner, made their zeal in the 
 king's cause eminently to appear by their writings and ser-. 
 
 ' Anderson's Annals, i. 406, 407. 
 
XXXIV HISTORICAL INTRODUCTION. 
 
 mons. "If yon think," says the bishop of Durham to 
 Reginald Pole, In 1536, "the hearts of the subjects of this 
 realm, greatly offended with abolishing of the bishop of Rome's 
 usurped authority in this realm, as if all the people, or most 
 part of them, took the matter as ye do....I do assure you, ye 
 be deceived. For the people perceive right well what profit 
 eometh to the realm thereby; and that all such money as 
 
 before issued that way, now is kept within the realm So that, 
 
 if at this day the king's grace would go about to renew in hia 
 realm the said abolished authority of the bishop of Rome, I 
 think he should find much more difficulty to bring it about 
 in his parliament, and to induce his people to agree thereunto, 
 than any thing that ever he purposed in his parliament, since 
 his first reign. "9 
 
 One tyranny was thus exchanged for another. A new 
 feature, likewise hostile to true Christian liberty, becomes 
 noticeable in the history of the church ; and we now proceed 
 to trace its characteristics as embraced and moulded by the 
 teachers of reformation. 
 
 It was of necessity that Henry should call to his councils, 
 Cranmer, Cromwell, and Audley; men tinged, to say the 
 least, with the new learning. The position taken by the 
 sovereign, could not be maintained upon any principle recog- 
 nised as catholic ; nay, it was a position destructive of the 
 main pillar of Roman orthodoxy. 
 
 If the priestly order is by divine right the alone source and 
 executive of spiritual jurisdiction, then by no proper title can 
 it be claimed or exercised by any secular potentate ; the 
 assumption of a controlling and legislative power over the 
 clergy, stands in direct antagonism with it. 
 
 The newly-acquired authority of Henry could find con- 
 sistent supporters in the propagators of the new learning 
 
 ' Burnet, Records, III. ii. No. 52. 
 
HENRY VIII. XXXV 
 
 alone. From the commencement of the Reformation they 
 had made the secular power their strength and shield. Nor 
 was it long before it became distinctly visible to those who 
 continued to adhere to the papacy, with all the fondness of old 
 and early associations, that submission to the king involved 
 an entire defection from the dogmas, as well as from the 
 power of Rome. The acquidtion of the supreme headship 
 of the Anglican church, necessitated the introduction and par- 
 tial toleration of the reformed doctrines, if only as a counter- 
 poise to the claims of the pope ; and the king's reluctance to 
 entertain Lutheran views must give way to that necessity. 
 Gradually, but certainly, every consistent Romanist will be 
 obliged to place himself in opposition to the royal prerogative; 
 and as certainly will England, if determined to maintain that 
 exclusive privilege, be thrown into the bosom of the reforma- 
 tion. Cranmer, during his residence abroad, as ambassador, 
 had mingled much in the society of the leading continental 
 reformers, having, indeed, married the niece of Osiander. 
 From them he had imbibed the doctrine of secular interference 
 in religious affairs ; and on his elevation to the archiepiscopal 
 see of Canterbury, he proceeded to introduce changes in the 
 doctrine and discipline of the Anglican church, so far as the 
 king's prejudices and policy would allow. 
 
 During the progress of the events already related, God's 
 word had been spreading, somewhat rapidly, among the 
 people. In 1526, the newly-translated Testament of Tyndale 
 was in general circulation, awakening the fears and fiery 
 wrath of Wolsey, Warham, and Tunstal. By the year 1534, 
 not less than twelve editions of the New Testament were 
 being perused throughout the land, besides some other por- 
 tions of the lively oracles of truth.' The laws against heretics 
 were not, however, put into execution with any severity, until, 
 
 ' Anderson's Annals, ii. Index. 
 
XXXVl HISTORICAL INTRODUCTION. 
 
 on the disgrace of Wolsey, Sir Thomas More became lord 
 chancellor. It seems singular, that a man who in his Utopia 
 had allowed of no persecution for religious tenets, should be 
 thus blinded to " the partial advantage of that liberty," which 
 In theory he had advocated.^ In conjunction with archbishop 
 Warham and Tunstal, this eminent man, and persecutor, 
 issued a warning against several heretical books in the English 
 tongue that had been lately introduced, especially informing 
 the people, that the king did well in not permitting the scrip- 
 tures to be set out in the vulgar tongue.' 
 . Great numbers of persons were brought before the bishops' 
 courts, and compelled to abjure; and were oftentimes con- 
 demned to a public penance of flogging, bearing fagots and 
 wax candles, in the white garb of penitents. It was their 
 crime, that they were " very expert in the gospels, and all 
 other things belonging to divine service ;*' that they refused 
 to go on pilgrimage, or to fast on saints' days, saying, that 
 salvation could not be obtained by good deeds; that "on 
 Simday then last past, in sacring time, they held down their 
 heads and would not look upon the sacrament;" that they 
 were heard to say, that it booted not to pray to images ; that 
 the " sacrament of the altar was not, as it was pretended, the 
 flesh, blood, and bone of Christ;" and especially, that they 
 possessed the gospels and the psalter in English, the sum of 
 scripture, and a variety of other books containing " pestilent 
 and other horrible heresies." A few were burnt, as Thomas 
 HItton, for bringing in books from abroad; Thomas Bilney, 
 for preaching against images, pilgrimages, and prayers to 
 saints : Byfield and Tewksbury, as relapsed heretics. The 
 most eminent was John Frith, the friend and companion 
 of Tyndale. He combated successfully Sir Thomas More 
 on the real presence ; his reply to his learned antagonist 
 
 ' Bumet, i. 292, Short, p. 95. a Burnet, i. 294. 
 
HENRY VIII. XXXVU 
 
 was written while in confinement and deprived of his 
 books.* 
 
 These severities did not stay the progress of the truth, for 
 the time was come, when, even in high places, the whole circle 
 of Roman doctrines and ceremonies must be reviewed ; and 
 with the pope's supremacy, his dogmas, and discipline, be 
 abandoned. The extirpation of the pontifical authority, and 
 with it the rule of the canon law, threw the judgment of 
 heresy upon its discordance with scripture; and by royal 
 command, this bedame the standard of decision. Moreover, 
 the necessities of the king's affairs abroad, constrained him 
 to solicit the assistance of the foreign reformers, and of the 
 princes by whom they were protected, in order to strengthen 
 himself against the emperor, the nephew of his divorced queen, 
 to whom was committed the execution of the pope's adverse 
 decree.^ 
 
 Now also, the encouragement shown by queen Anne, aided 
 materially the extension of divine truth at home ; and for a 
 time, a greater liberty to preach and distribute the word of 
 God prevailed. By her influence Latimer and Shaxton, both 
 deeply imbued with the reformed doctrine, were advanced to 
 bishoprics, and it is more than doubtful, whether Cranmer, 
 without their help, would have dared to proceed in the path 
 of reformation. The first use which had been made of his 
 authority by this timid and obsequious prelate, was to issue, 
 in conjunction with Gardiner, Stokesley, and Longland, an 
 inhibition against preaching, unless permitted by a new 
 license. To this was appended an order, " that no preachers 
 for a year shall preach, neither with nor against purgatory, 
 honouring of saints, that priests may have wives, tJiat faith 
 only justijieih, to go on pilgrimages, to forge miracles, con- 
 sidering these things have caused dissension."^ 
 
 ' Fox, Acts and Mon. 897, 898, 910, « Cranmer'a Works, i. 98 ; iv. 2S3. 
 
 _ 934, 941. Jenkyn's edit. 
 
 'Burnet, i, 313. Collier, iv. 290. . , 
 
XXXviu HISTORICAL 1NTRO0UCTION. 
 
 Under tlie fostering care of the royal prerogative, the year 
 1535 was chiefly occupied in preparing the way for the disso- 
 lution of the monasteries : the other portion of the " well- 
 liked" advice of Cromwell to his sovereign In 1529. For this 
 purpose Cromwell was named Vicegerrait, the General Visitor 
 of all monasteries and privjl^ed places, with authority also to 
 visit every archbishop and bishop of the kingdom. By the 
 year 1540, their suppression was complete, and the king and 
 his courtiers revelling in the spoils. Some few new bishoprics 
 were founded, the royal exehequfir was replenished, and the 
 greatest hindrances to the advance of the Reformation were 
 moved out of the way.^ 
 
 But the king's proceedings towards the bishops exhibited 
 the boldest exercise of Ms supremacy that had yet occurred. 
 On the 18th of September, he issued an order to the arch- 
 bishops of Canterbury and York, suspending the ordinary 
 jurisdiction of the whole hierarchy, until the general visitation 
 of the clei^y, he had recently set on foot, should be finished- 
 It appears that this novel exercise of the prerogative was 
 expected to call forth expressions of episcopal discontent ; for 
 six days after we find Legh and Ap Rice, two of the 
 vicegerent's delegates, urging their master to persist in the 
 suspension. They say, that the bishops' jurisdiction is re- 
 ceived, either by the law of Grod, by the bishop of Rome's 
 authority, or else by the king's grace's permission. If by the 
 
 'Collier, iv. 294. Bumet,^ i. 331, ence of subjects, that they were able to 
 
 346. " These means he (Cromwell) put kings in hazard at their will ; that 
 
 used. He first found means to persuade for his revenue and maintenance of his 
 
 the king that it might lawfully be done ; estate, wars, and affairs both in peace 
 
 that for his crown and state in safety it and in war, at home and abroad, with 
 
 was necessary to be done, for that he others, it was most profitable to dissolve 
 
 . made appear to the king how by their them for augmentation of his treasure." 
 
 means the pope and clergy had so great Contemporary MS. in Letters relating 
 
 authority, revenue, alliance, and princi- to the Suppression of the Monasteries, 
 
 pally captivity of the souls, and obedi- Camden Society, p. 112. 
 
HENRY VIII. XXXIX 
 
 first, let them bring forth scripture to prove it ; if by the 
 second, "let them exercise [it] still, if they think it meet-" or if 
 by the last, wherefore should they be grieved if the king recall 
 that which came from him ? " It seems to us good that they 
 should be driven by this means to agnize their author, spring, 
 and fountain, as else they be too ingrate to enjoy it. Let 
 them sue for it again by supplication, that they and all other 
 may understand him to be the head-power within this realm 
 under God; and that no jurisdiction proceedeth within the 
 same, but from him."^ 
 
 The suspension was not removed, until thus compelled 
 they " sued with words of prayer" for the restoration of their 
 episcopal functions. Their prayer was granted, to be enjoyed 
 during the royal pleasure only, and attended with the following 
 extraordinary declaration : — That as his vicegerent, Cromwell, 
 was so fully occupied with the arduous duties committed to his 
 charge, and fearing lest injury should accrue thereby to his 
 subjects, the supreme head on earth of the Anglican church, 
 therefore, empowered the bishops in his stead, to confer orders, 
 to institute and to collate to benefices, and to exercise other 
 branches of episcopal jurisdiction, " beside and beyond those 
 things which are divinely committed to their charge by the 
 holy scriptures." 9 
 
 To this humiliation all the bishops quietly submitted, 
 excepting only Grardiner who was abroad, apparently content 
 to derive their office, as ministers of the gospel, from the civil 
 ma^strate ; thereby virtually disclaiming the authority of the 
 Lord Jesus Christ to set teachers in his church, and at the 
 same time overthrowing the rights of the Christian community- 
 The vicegerent's commissioners diligently carried out the 
 instructions of their master, as is seen by the following letter 
 to their employer : — " Right worshipful sir, my duty presup- 
 
 « Strype, Memor. I. ii. 216, 217. » Collier, ix, 156. Short, p. 104. 
 
xl HISTORICAL INTRODUCTION. 
 
 posed, this is to advertise you that Master Doctor Layton and 
 I, the 11th day of January (1536), were with the archbishop 
 of York, whom we, according to your pleasure, and precepts, 
 have visited, enjoining him to preach and teach the word of 
 God, according to his bound duty, to his cure committed unto 
 him ; and to see others here in his jurisdiction, being indued 
 with good qualities, having any respect either to God, good- 
 ness, virtue, or godliness, to perform the same ; enjoining, 
 moreover, to him, to bring up unto you his first, second, 
 and third foundations whereupon he enjoyeth his office and 
 prerogative power, with the grants, privileges, and concessions, 
 given to him, and to his see appertaining."* 
 
 The whole hierarchy was now at the king's command; a 
 despotic power was fully accorded him over body and soul. 
 His subjects await the next utterance of their sovereign with 
 anxiety -and suspense ; for he will immediately proceed to 
 determine what they must believe. Their consciences must 
 be for him a tabula rasa ; a plastic, formless clay, ready to 
 receive whatever form of doctrine the royal potter may think 
 fit to frame. What is it to him that there is one Lord and one 
 Lawgiver, the Everlasting Word, whose voice alone can speak 
 into life, and illuminate the soul of' man wjth the rays of 
 truth ? Is he not the only reflector of that bright imao^e, and 
 by divine right the only promulgator of eternal verities, within 
 this his land ? 
 
 Is it not treason to believe otherwise than as the head of 
 the body politic ? He deems it, therefore, to be his especial 
 duty to take into his care the well-being of the souls with the 
 bodies of his people. 
 
 The murder of Anne Boleyn was consummated ; a spiritless 
 parliament and a time-serving prelate had sanctioned the 
 bloody deed; the one by reversing the law of succession, and 
 
 * Dr. Legh to Cromwell, Letters relating to Suppression, &c. p. 96, 
 
HENRY VIII. xli 
 
 Cranmer by annulling the marriage of his protectress and 
 friend, as she stood in mockery of justice at his tribunal; when 
 on Friday, the 9th of June, the new convocation assembled. 
 " Therein the Lord Cromwell, prime secretary, sat in state 
 above all the bishops as the king's vicar or viceregent-general 
 in all spiritual matters."'' 
 
 The convocation is opened with a Latin sermon from 
 Latymer, in obedience to " the commandment of our primate." 
 With great fidelity and boldness, the preacher sets before 
 them their high duties as the stewards of Christ, though he 
 fears many of them are children of darkness. He declaims, 
 with pointed severity, against the general topics handled in 
 their discourses to the people: — "Your care," he exclaims, 
 " is not that all men may hear God's word, but all your care 
 is, that no layman do read it ; surely, being afraid lest they 
 by their reading should understand it, and understanding, 
 learn to rebuke our slothfulness. What have ye done hitherto, 
 I pray you, these seven years and more ? What one thing 
 that the people of England hath been the better of a hair ; or 
 you yourselves, either more accepted before God, or better 
 discharged toward the people committed to your care ? Is it 
 unknown, think you, bow both ye and your curates, were, 
 in a manner, by violence enforced to let books to be made, 
 not by you, but by profane and lay persons ; to let them, I 
 say, be sold abroad, and read for the instruction of the people?" 
 In a similar strain, he rebukes their cruel and persecuting 
 spirit ; their worldliness, their frauds, and deceptions practised 
 on a foolish people, exhorting them to a reformation of their 
 worship, to take away images, and relics, to purify the bishops' 
 courts, and to reduce the number of holidays.^ 
 
 This startling and ominous discourse gave note of that 
 
 ' Fuller, Ch. Hist. Book v. Sect. ' Latymer's Sermons, pp. 33—68. 
 
 26. Parker Society edit. 
 
 d 
 
xlii HISTORICAL INTRODUCTION. 
 
 which was about to follow. The first act of convocation, was 
 to sign publicly an instrument, presented by Cromwell, relating 
 to the nullity of the king's marriage with. Anne Boleyn. 
 " Oh ! the operation of the purge of a premunire, so lately 
 taken by the clergy, and a hundred thousand pounds paid 
 thereupon ! How did the remembrance thereof still work 
 upon their spirits, and make them meek and mortified ! — They 
 knew the temper of the king, and had read the text. The lion 
 hath roared, who will not fear ? Amos iii. 8."* 
 
 And now the important object of their assembling was 
 brought forward. On Friday, July 23rd, the prolocutor of 
 the lower house laid before the prelates a collection of sixty- 
 seven erroneous doctrines, which, to the great grief of the 
 clergy, were publicly preached, printed, and professed, " and 
 are either the tenets of the old Lollards, or the new reformers, 
 together with the anabaptists' opinions."* Here are some of 
 them. " That all ceremonies accustomed in the church, 
 which are not clearly expressed in scripture, must be taken 
 away, because they are men's inventions : the church is the 
 congregation of good men only : that it is as lawful to christen 
 a child in a tub of water at home, or in a ditch by the way, 
 as in a font-stone in the church : it is sufficient for a man or 
 woman to make their confession to God alone: that it is not 
 necessary or profitable to have any church or chapel to pray 
 in, or to do any divine service in : that saints are not to be 
 invocated or honoured: that prayers, suffrages, fastings, or 
 ahns-deeds, do not help to take away sin : that by preaching 
 the people have been brought in opinion and belief, that 
 nothing is to be believed, except it can be proved expressly by 
 scripture : that it is preached and taught, that, forasmuch as 
 Christ hath shed his blood for us, and redeemed us, we need 
 not to do any thing at all but to believe and repent, if we have 
 
 * Fuller, book v, sect 26. » Burnet, i. 388. 
 
HENRY Vlll. xliii 
 
 offended^ that no human constitutions, or laws, do bind any 
 Christian man, but such as be in the gospels, Paul's epistles, 
 or the New Testament, and that a man may break them with- 
 out any offence at all." These opinions were the fruit of 
 freedom of thought, and of a sole regard to the testimony of 
 holy writ. We shall presently see that they did not in the 
 least harmonize with the views of either party, into which the 
 xjonvocatlon was divided, nor with the determination of him, 
 by whom their faith is about to be settled — for the present. ^ 
 
 It is the king's study, says his noble representative, day 
 and night, to set a quietness in the church ; nay, he cannot 
 rest till these controversies be fully debated and ended. A 
 very special desire moves him to "set a stay for the unlearned 
 people, whose consciences are in doubt what they may be- 
 lieve." But, well as the king is acquainted with these con- 
 troversies, and able by his excellent learning to determine 
 iipon them, yet his great love to the clergy prompts him to 
 lay the matter before them. He desires " you lovingly and 
 friendly to dispute among yourselves, and conclude all things 
 by the word of God, without all brawling and scolding." 
 But he will not suffer scripture to be wrested, nor defaced, 
 by any glosses, or papistical laws, or decrees of fathers and 
 councils. " And his majesty will give you high thanks, if 
 ye will sit and conclude a perfect unity." 
 
 After "this godly exhortation, of so worthy a prince," 
 for which the bishops all rise up together to give thanks, 
 they proceed to disputation. The thorny questions of the 
 nature and number of the' sacraments are their topics. 
 Rome and Wittenburg produce their arguments, in the 
 persons of opposing prelates. " Oh what tugging was 
 here," says Fuller, "betwixt these opposite sides, whilst 
 with all earnestness they thought to advance their several 
 designs." " Let us grant," submits the bishop of London, 
 
 ' Fuller, book v. sect 28. 
 
 d 2 
 
xliv HISTORICAL INTRODUCTION. 
 
 "that the sacraments may be gathered out of the word 
 of God, yet are you far deceived, if you think there is 
 none other word of God, but that which every sowter and 
 cobler do read in their mother tongue. And if ye think, that 
 nothing pertaineth unto the Christian faith, but that only 
 which is written in the Bible, then err ye plainly with the 
 Lutherans. . . . Now when the right noble Lord Cromwell, 
 the archbishop, with the other bishops, which did defend the 
 pure doctrine of the gospel, heard this, they smiled a little 
 one upon another, forasmuch as they saw him flee, even in 
 the very beginning of the disputation, into his old rusty 
 sophistry and unwritten verities." ^ But what unity can be 
 "set and concluded," when it is found, that seven against 
 seven the antagonists stand, and each side immoveable ? 
 while a nation's faith, the obedience of myriads of con- 
 sciences, must hang balanced in the scale — if it may. 
 
 A faith is however ready and at hand — at which these 
 episcopal v/arriors will not venture to tilt. Unity can be 
 "set and concluded," though bishops may fail to effect it; 
 there is one, at least, bold enough to attempt it. " Articles 
 concerning our faith, and laudable ceremonies in the church 
 of Christ"— a "twilight religion"— may be framed, to which 
 the consciences of the people, both cleric and lay, can and 
 must obediently conform, and that by " Henry the Eighth, 
 by the grace of God, King of England, and oi France, De- 
 fender of the Faith, Lord of Lreland, and in Earth Supreme 
 Head of the Church of England." « «Eor," saith he, "it 
 most chiefly belongeth unto our charge, diligently to foresees 
 and cause that not only the most holy word and command- 
 ments of God should most sincerely be believed, and most 
 reverently be observed, and kept of our subjects; but also 
 that unity and concord in opinions, namely, in such things as 
 
 ' Fox, p. 1080. published. FuUer, book v. sect. 34, 
 
 8 Title to Book of Articles, then 35. 
 
HENRY VIII. xlv 
 
 do concern our religion, may increase and go forward, and all 
 occasion of dissent and discord touching the same be repressed 
 and utterly extinguished." Such is the introduction to the 
 articles, which after several disputations were assented to, 
 and signed by the convocation, and then published for the 
 souls' health of the community. 
 
 In the first, they are taught that the entire canon of the 
 Bible, which, at that time, included the apocrypha, as also 
 the Apostles', the Nicene, and Athanasian creeds, are "the 
 most certain and infallible words of God," which ought and 
 must be most reverently observed and religiously kept, else 
 were they " infidels, heretics, and members of. the devil, with 
 whom they shall be perpetually damned." In the second, 
 that of necessity they must and ought to believe, that bap- 
 tism ordained by our Saviour, is to be given to aU. men, as 
 also to infants, that thereby all sin, original and actual, may 
 be washed away, and that " aU the anabaptists' or Pelagians' 
 opinions in this behalf, ought to be reputed for detestable 
 heresies, and utterly to be condemned." In the third, that 
 penance is a sacrament appointed by Christ, and that without 
 it, and " such good works of the same," no one shall obtain 
 everlasting life, neither remission nor mitigation of present 
 pains and afflictions in this life. In the fourth, that in the sa- 
 crament of the altar, the very flesh and blood of Christ is really 
 and substantially present. In the fifth, that sinners are justi- 
 fied " by contrition and faith, joined with charity :" not as de- 
 serving to attain the said justification, but through the merits 
 of the blood and passion of Jesus Christ. Next follow 
 articles concerning the ceremonies to be used. Images are 
 to be employed as " representers of virtue and good example :" 
 the images of Christ and our Lady to kindle, and stir men's 
 minds to recollection and lamentation of their sins. Saints 
 are to be honoured as the elect persons of Christ, who passed 
 in godly life out of this transitory world, to whom we may 
 
xlvi HISTORICAL INTRODUCTION. 
 
 laudably pray, and their holy days observe, except so far as 
 they may be mitigated and moderated by the commandment 
 "of us the supreme head." Holy vestments, the giving of 
 holy bread, the sprinkling of holy water, bearing of candles 
 on Candlemas-day, giving ashes on Ash Wednesday, bearing 
 palms on Palm Sunday, creeping to the cross on Good Fri- 
 day, and kissing it, setting up the sepulture of Christ, the 
 hallowing of the font, and other exorcisms, customs, and 
 benedictions, are not to be contemned, but used and con-^ 
 tinued. And lastly, prayers and masses are to be oiFered for 
 souls departed, though it " be to us uncertain by scripture," 
 where they are.? 
 
 Such was the commencement of the doctrinal reformation: 
 of the church of England, and the first example of the exer- 
 cise of the royal prerogative in the imposition of dogmas of 
 faith on the consciences of people. "For good instruction 
 must they be taken " until such time as his majesty shall 
 change or abrogate any of them.' Neither priest, bishop,, 
 nor king, seems to have thought of the impracticability of the- 
 work they took in hand, or of the iniquitous presumption, 
 of the endeavour to command and control the conscience- 
 Nay, with a condescension amounting to mockery, the people 
 are exhorted in "charitable unity and loving concord," to 
 observe 4he same, as thereby they will " not a little encourage 
 us to take farther travails, pains, and labours, for your com- 
 modities in all such other matters, as in time to- come, may 
 happen to occur, and as it shall be most to the honour of 
 Grod, the profit, tranquillity, and quietness of all you, our 
 most loving subjects." 
 
 May we not fairly suspect that none of these parties knew 
 the power of true godliness to excite a most tender and sen- 
 sitive regard to every, even the least, commandment of Jesus 
 
 ° Fuller, book v. sect. 34, 35. Burnet, * Strype's Cranmer, p. 690. 
 I. ii. 4S7. Add. I. i. 890. 
 
HENRY VIII. Xlvii 
 
 Christ ? That such regard would lead its possessor through 
 "floods and flames" to obey them? Surely their only con- 
 ception of religion must have been that of a system of spiri- 
 tual tyranny over the souls of men, as the source of wealth 
 and power. The clergy, indeed, murmured at the authority 
 assumed; but they knew the temper of Henry too well to 
 offer any open resistance. Although their mass-money, their 
 lucrative indulgencies, their shrined wealth, were at stake, a 
 premunire might again pluck them of their gains, and the 
 coffers of their sovereign be once more weighty with their 
 gold, should they dare to oppose his will. The convocation 
 completed its labours with a petition to the king, " that he 
 would 'graciously indulge unto his subjects of the laity, the 
 reading of the Bible in the English tongue, — and that a new 
 translation might be forthwith made for that end and pur- 
 pose." Their petition eighteen months before had not suc- 
 ceeded; Nor was this regarded ; for although in the ensuing 
 year a reprint of Tyndale's own translation, under another's 
 name, was ushered into the world under royal auspices, it was 
 without the consent of the clergy, and to their very great 
 vexation,^ 
 
 The people were by no means pleased with the freedom so 
 boldly taken with their faith. A general discontent, break- 
 ing out into open rebellion, soon displayed itself which 
 was with difficulty quelled. Yet in marvellous blindness 
 they acknowledged the sovereign to be their supreme head 
 under God, for the settlement of their religious belief.^ 
 The articles alluded to a^ove, were in the following year em- 
 bodied in the book entitled, " The Institution of a Christian 
 Man." Many additions were made to them, during the pre- 
 paration of the work, by a number of bishops, and other 
 learned men, who were appointed by the king to this weighty 
 charge. It was not, however, easily achieved; so numerous 
 
 ' Anderson, Annals, i. 548, 678. = Burnet, i. 413. 
 
xlviii HISTORICAL INTRODUCTION. 
 
 were the objections of the partisans of the old learning. 
 " Verily for mj part," says Latymer, " I had lever be poor 
 parson of poor Kynton again, than to continue thus bishop of 
 Worcester." * Here is the principle on which this reformed 
 faith was imposed on the people : " It appertains to Christian 
 kings and princes, in the discharge of their duty to God, to 
 reform and reduce again the laws to their old limits, and 
 pristine state of their power and jurisdiction, which was 
 given them by Christ, and used in the primitive church. 
 For it is out of all doubt that Christ's faith was then most 
 firm and pure, and the scriptures of Grod were then best 
 understood. And therefore the customs and ordinances then 
 used and made, must needs be more conform, and agreeable 
 unto the true doctrine of Christ, and more conducing to the 
 edifying and benefit of the church of Christ, than any cus- 
 toms or laws used or made since that time." ^ Thus another 
 rule of faith, one established by the prince and his churchj 
 was introduced into the place of the word of God. 
 
 For more than ten years, the sacred volume had found an 
 entrance into the land, although forbidden, and its sup- 
 pression earnestly sought. Until now, none in authority 
 cared for these things, when by the wonderful providence of 
 God the labours of the martyr of Vilvorde were crowned 
 with si^pcess. Twenty-five editions of the New Testament 
 at least, and four of the whole Bible, had been distributed, 
 bearing fruit unto eternal life, ere it was allowed by the 
 king's grace to be bought and read in his realm.^ The law 
 of man and the law of God were now brought into conflict 
 for the sovereignty of the soul: not without an assured 
 victory to the latter, though it must win its way through 
 tears, imprisonment, and blood. At the door of every man's 
 conscience the combatants stood, the wisdom of God and the 
 
 ' Quoted in Cranmer's Works, i. 188. « Anderson's Annals, i 579. ii. App. 
 * Strype's Cranmer, p. 77. 
 
HENRY VIII. Xlix 
 
 wisdom of man. A struggle was inevitable ; it has been long 
 and severe : our own day has yet to witness its close. ' 
 
 By royal permission and command, a Bible was ordered to 
 be set up in every church, and none hindered in its perusal ; 
 for " it is the true lively word of God, which every Christian 
 ought to believe, embrace, and follow, if he expects to be 
 saved." But the people must beware of their own judgment. 
 Let them not contest with each othiF the sense of difficult 
 places, but refer themselves to men of better judgment, to 
 the scribes and rabbis of the church. '^ Does the vicegerent, 
 Cromwell, think, while he issues this injunction, that he can 
 control the operations of the Spirit of God, whose living 
 word he thus places before the eyes and understandings of 
 the people ? or that those consciences in which the Spirit of 
 truth shall speak with power, are amenable to his judgment ? 
 It is to be feared, that he who thus opened the sealed waters 
 of life to thirsty souls, was himself a stranger to the grace of 
 God, and that nothing but a low and worldly policy, led him 
 to an act so fertile in blessing to his country and the world. 
 
 But as if to illustrate the degree of liberty which the 
 people were to be permitted to enjoy, the king himself en- 
 gaged in the examination of Lambert for heresy. " A more 
 miserable spectacle of a royal tyrant taunting and worrying 
 his victim, Westminster HaU. probably never witnessed, 
 before nor since." At this sad scene, Cromwell and Cran- 
 mer assisted, in conjunction with Gardiner ; the first of them 
 delivering without repugnance, the sentence which consigned 
 the martyr to the flames.^ Other victims also were sought 
 out to exhibit the fidelity of the sovereign to the catholic 
 faith, but which he had unwittingly brought to the very 
 verge of destruction. Cranmer again comes before us a 
 persecutor. To him, with some others, including Kobert 
 
 ' Burnet, i. 453. ' Anderson's Annals, ii. 19. Collier, iv. 436. 
 
1 HISTORICAL INTRODUCTION. 
 
 Barnes, a martyr in the reign of Mary, was issued a com- 
 mission signed by Cromwell, to seek out and try a certain 
 people, " lurking secretly in divers comers and places," whose 
 sentiments on baptism were not in harmony with the articles, 
 recently set forth, to produce unity and contentation ; who, 
 moreover, ventured "to contemn and despise, of their own 
 private wills and appetites," the laudable rites and ceremonies 
 of his grace's church. Jhey had committed treason in daring 
 to think differently from the king, and for this they were 
 to be pursued to death, even, if need be, in a manner con- 
 trary to the due course of law ! Three men and a woman, 
 with fagots bound on their backs, did penance for the crime at 
 St. Paul's Cross, and one man and a woman of the same sect, 
 and country, were burnt in Smithfield.^ 
 
 The leaders of the catholic party had been recovering their 
 influence with Henry for some time past, " when Gardiner, 
 Tunstal, and other bishops, zealous for the old religion, — put 
 the king upon such methods, as dashed all the present hopes 
 of the other party." ^ The tide of Reformation began thus 
 early to ebb. The royal power which had hitherto opened 
 channels for its flow, was now, and for the rest of Henry's 
 days, to be employed in forming dykes against its further 
 progress. It was to be clearly manifest that "it was not by 
 might, nor by power, but by the Spirit of the Lord of hosts," 
 that the flood of divine truth was to pour its salutary streams 
 into the souls of the people. Symptoms of the repaired: 
 strength of the old party had been shown in the prosecutions 
 which had taken place in various parts of Kent, of " fautors 
 of the new learning, as they call it," which the influence of 
 Cranmer, even in his own diocese, and sustained by the 
 vicegerent's power, could not prevent.* But this change 
 
 » ColUer, ix. 161, iv. 436. Anderson, ' Dodd's Ch. Hist. i. 305. Tiemey's ed. 
 ii. 18. Strype's Cranmer, p. 686; » Cranmer's Works, i. 242. 
 
HENRY VIII. h 
 
 was most fully exhibited, when, in the parliament of 1539, 
 the act of six articles was affirmed to be the law of belief to 
 the king's subjects for the future. 
 
 The disagreement of the hierarchy on the doctrines to be 
 enforced, afforded another opportunity for the royal polemic 
 to exhibit his theological, as well as his regal power. For 
 "in his own princely person," he vouchsafed "to descend 
 and come into his said high court of parliament and council, 
 and there like a prince of most high prudence, and no less 
 learning, opened and declared many things of high learning 
 and great knowledge, touching the said articles, matters, and 
 questions, for our unity to be had in the same." * So the 
 people must believe, or profess to believe, 1. That in the 
 holy sacrament of the altar, under the form of bread and 
 wine, is present really the natural body and blood of dur 
 Saviour. 2. That communion in both kinds is not necessary 
 to salvation. 3. That priests may not marry. 4. That vows 
 of chastity are according to the law of God. 5. As is also 
 the mass. 6. And that auricular confession is necessary for 
 the church of God. * The blessed effects of union, and the 
 mischiefs of discord, could, however, be evinced and cured 
 only by the fagot and the stake, to which the venturous 
 being was to be consigned, who dared to deny the truth of 
 the first article. He who denied the rest, was to be impri- 
 soned during pleasure, and, if obstinate and hardy in his 
 opposition, hanging should put an end to every conscientious 
 scruple. 
 
 The bishops proceeded with alacrity to employ the powers 
 intrusted to them. " Great perturbation," says our martyr- 
 ologist, "followed in all parishes almost through London," 
 and five hundred persons were soon immured in fetid dun- 
 geons for their faith. No wonder it was complained of as a 
 
 ' Preamble to the Act, in Dodd.i. p. 444. * Ibid. 
 
lii HISTORICAL INTRODUCTION. 
 
 great hardship against conscience. " Men do not love to be 
 dragged into religion; to be under the necessity of being 
 either a martyr, or an hypocrite, they thought singular 
 usage." ^ But, "the godly study, pain, and travail of his 
 majesty, was undergone for the conservation of the church 
 and congregation, in a true, and sincere, and uniform doc- 
 trine of Christ's religion." Ought not therefore every loyal 
 subject to accept the results of such self-imposed and disinte- 
 rested toil ? Could any motives but of the purest kind have 
 influenced the sovereign in this kindly regard for the spiritual 
 weal of his people? "This measure," we are told, "very 
 much quieted the bigots, who were now persuaded that the 
 king would not set up heresy, since he passed so severe an act 
 against it, and it made the total suppression of the monasteries 
 go the more easily through." ® The pocket and the conscience 
 of the king were always nearly allied to each other; and 
 probably he thought those of his subjects were so too. 
 
 The royal interference did not, however, reach to the pre- 
 vention of the perusal of the word of God. Often were the 
 church services interrupted by the loud voice of some reader, 
 more lettered than his fellows, as, sui-rounded in the porch by 
 listening crowds, he brake to the joyful and expecting throng 
 the bread of life. Every where might be heard the eager 
 conversation of minds, enlightened by the truth, speaking of 
 those wonderful words which the Most High had spoken 
 unto men ; the street, the tavern, the ale-house, the chiurch, 
 and every company, were the scenes of earnest dispute, or 
 holy zeal. Scripture was compared with scripture, and its 
 sense closely scrutinized. The night of superstition retired 
 before the morning dawn, and the "sacraments of holy 
 church" were threatened with subversion and overthrow; 
 some even had ventured to whisper thoughts which appeared 
 
 5 Collier, v. 48. 6 Burnet, i. 471. 
 
HENRY VIII. liii 
 
 to destroy " the power and authority of princes and magis- 
 trates.' It was time, therefore, that that power should vin- 
 dicate its divine original, and remedy, by "most excellent 
 wisdom," all irregularities and diversities of opinion, that by 
 reducing the people to unity of judgment, there might be an 
 increase of love and charity among them. For this purpose, 
 his majesty issued a proclamation at the commencement of 
 the session. His people must cease such disorderly practices. 
 Nevertheless, his highness is content, " that such as can and 
 will read in the English tongue, shall and may quietly and 
 reverently read the Bible and New Testament by themselves 
 secretly, at all times and places, convenient for their own 
 instruction and edification, to increase thereby godliness and 
 virtuous living." Only let them not attempt to understand 
 difficult places, without the assistance of the learned; and 
 moreover, " his majesty was not, nor ie, compelled by God's 
 word, to set forth the scripture in English to his lay subjects ; 
 but, of his own liberality and goodness, was and is pleased 
 that his said loving subjects should have, and read the same 
 in convenient places and times, to the only intent to bring 
 them from their old ignorance and blindness to virtuous 
 living and godliness, to God's glory and honour, and not to 
 make and take occasion of dissension and tumult, by reason 
 of the same. Wherefore his majesty chargeth and com- 
 mandeth all his said subjects to use the holy scripture in 
 English, according to his godly purpose and gracious intent, 
 as they would avoid his most high displeasure and indigna- 
 tion." 1 
 
 Thus did Henry strive to realize, in the omnipotency of 
 his power, his supreme headship over the consciences of his 
 subjects, and to restrain by his permission the all-conquering 
 progress of the sacred word. They had read, and would con- 
 
 ' Dodd. i. 310, 461. 
 
liv HISTORICAL INTRODUCTION. 
 
 tinue to read, with or without his sanction, the holy page ; 
 notwithstanding that he may say by proclamations to the 
 flood of heavenly truth, "Hitherto shalt thou come; but iw 
 farther." 
 
 But few other events will require our notice in the present 
 reign. The most important was the publication, in 1543, of 
 •'The Erudition of a Christian Man." The issue of this 
 work closed the labours of a commission of bishops, appointed 
 three years before by the king, to fix the rule of religious 
 belief. The influence of the catholic party in this also pre- 
 vailed, and put back still further the reformation of the 
 national faith. The people were commanded to "order" 
 their lives by this book, the doctrine of it " having been seen, 
 and liked very well by both houses of parliament." It con- 
 tained every thing needful for the attainment of everlasting 
 life. They were no longer to busy "their heads and senses" 
 about free-will, justification, good works, &c. ; aU these 
 things were here fully and most certainly explained for their 
 perfect contentation. 
 
 Moreover, they were instructed, "that the reading of the 
 Old and New Testament is not so necessary for all those 
 folks, that of duty they ought, and he bound to'read it ; but 
 as the prince and the policy of the realm shall think conve- 
 nient to be tolerated or taken from it." ^ This same parlia- 
 ment, which so well liked the new creed set forth by the 
 king's authority, for the advancement of true religion, com- 
 manded that all Bibles and Testaments of Tyndale's transla- 
 tion, should be utterly extinguished and abolished, and all 
 annotations and preambles be blotted out from all others. 
 No women, except gentlewomen, no artificers, no journey- 
 men, no husbandmen, nor labourers, were to read the Bible 
 to themselves, nor to any other, privately or openly, on pain 
 of a month's incarceration in prison.9 
 
 ' Stiype, Mem. I. i. 586. 9 Burnet, i. 584. 
 
HENRY VIII. ly 
 
 Such were the fetters and restrictions under which the 
 nation was to learn the divine truths of scripture. Nor must 
 we be surprised that these were sanctioned and promoted by 
 Cranmer, since he believed that all civil and ecclesiastical 
 power had the same origin : that to the Christian prince was 
 committed, immediately from God, not only the administra- 
 tion of things political, and civil governance, " but also the 
 administration of God's word for the cure of souls." He 
 thought that the election of the pastors of the church, should 
 be " by the laws and orders of Idngs and princes." ^ Hence 
 the simplest act of worship must be a matter of royal regula- 
 tion ; a prayer, in the people's tongue, may not rise from any 
 lips in the public assemblies to the great Father and Foun- 
 tain of mercy, until it shall please the sovereign to permit. 
 The very matter of the preacher's sermon must be, and was 
 determined for him : and every truth, even the most precious 
 to the soul's salvation, must give way to the frequent inculca- 
 tion of the profane dogma of the king's supremacy; that must 
 never be forgotten. 
 
 If souls were awakened into life ; if any found their way 
 to the Lamb of God, through the thick mists of superstition 
 which hid him from their view ; if a gem~of heavenly truth 
 glimmered in the surrounding darkness, from the brow of one 
 made free by the Spirit of God, it was not the fault of princes 
 and bishops if the soul thus blessed did not ascend to the 
 regions of bliss in the lurid glare of the martyr-pile, or from 
 the filthy and pestilential dungeon. Guided by no conscien- 
 tious motive, or true religious sense themselves, they could 
 not understand, nor would they suffer any other to possess, 
 that of which they were so painfully deficient. Soul, mind, 
 thought, every thing which elevates man to his Creator, to- 
 gether with the secular interests of humanity, must be sub- 
 
 ^ Cranmer's Remains, ii. 101. 
 
Ivi HISTORICAL INTRODUCTION. 
 
 ject to a domination fatal to their welfare, their expansion, 
 their freedom, and their life. 
 
 We may close this portion of our sketch with the following 
 accurate picture of the state of this, so-called, reformation, 
 from the pen of an eye-witness. " Still remaineth their foul 
 masses, of all abominations the principal ; their prodigious 
 sacrifices, their censings of idols, their boyish processions, 
 their nncommanded worshippings, and their confessions in the 
 ear, of all traltory the fountain; with many other strange 
 observations, which the scripture of God knoweth not. No- 
 thing is brought as yet to Christ's clear institution and 
 sincere ordinance, but all remaineth still as the antichrists 
 left it. Nothing is tried by God's word, but by the ancient 
 
 authority of fathers : now passeth all under their title 
 
 If it were naught afore, I think it is now much worse ; for 
 now are they become 'laudable ceremonies,' whereas before- 
 time they were but ceremonies alone. Now are they become 
 necessary rites, godly constitutions, seemly usages, and civil 
 ordinances, whereas before they had no such names ; and he 
 that disobeyeth them, shall not only be judged a felon, and 
 worthy to be hanged, by their new forged laws, but also con- 
 demned for a traitor against the king. To put this, with 
 such like, in execution, the bishops have authority, every 
 month in the year if they list, to call a session, to hang and 
 burn at their pleasure. And this is ratified and confirmed by 
 act of parliament, to stand the more in effect." * 
 
 The king himself corroborates all this, though in more 
 courtly phrase, in his speech to his last parliament. The 
 close of his reign was at hand, though he knew it not ; and 
 from the lips of the sovereign we receive a confession of the 
 utter futility of all his attempts to control the conscience, to 
 fix the faith of his liege subjects, or to establish that unity 
 
 ' John Bale, quoted in Strype's Cranmer, p. 186. 
 
HENRY VIII. Ivii 
 
 and concord which had ever been pleaded, as the sufficient 
 reason for his interference. " Behold, then," he says, " what 
 love and charity is amongst you, when the one calleth the 
 other heretic and anabaptist, and he calleth him again papist, 
 hypocrite, and pharisee. ... I see, and hear daily, that you of 
 the clergy preach one against another, teach one contrary to 
 another, inveigh one against another, without charity or dis- 
 cretion. Some be -too stiff in their old mumpsimus, others be 
 too busy and curious in their new sumpsimus. Thus aU men 
 almost be in variety, in discord, and few or none do preach, 
 truly and sincerely, the word of God according as they ought 
 to do. . . . You of the temporality be not clean and unspotted 
 of malice and envy ; for you rail on bishops, speak slander- 
 ously of priests, and rebuke and taunt preachers And : 
 
 although you be permitted to read holy scripture, and to 
 have the word of God in your mother tongue, you must under- 
 stand, that it is licensed you so to do, only to inform your own 
 conscience, and to instruct your children and family, and not 
 to dispute, and make scripture a railing and a vaunting-stock 
 against priests and preachers, as many light persons do. I 
 am very sorry to know and hear how unreverently that most 
 precious jewel, the word of God, is disputed, rhymed, sung, 
 and jangled, in every alehouse and tavern, contrary to the 
 true meaning and doctrine of the same ; and yet I am even 
 as much sorry, that the readers of the same follow it in 
 doing so faintly and coldly. For of this I am sure, that 
 charity was never so faint amongst you, and virtuous and 
 godly living was never less used, nor was God himself 
 amongst Christians never less reverenced, honoured, and 
 served."' 
 
 His failure to rule the conscience was complete. Honours, 
 wealth, and power, had induced many to applaud and follow 
 
 ' Dodd. i. App. 454, 456. 
 
Iviii HISTORICAL INTRODUCTION. 
 
 their sovereign in his revolutionary proceedings, and multi- 
 tudes with him had bowed in worship, and sacrificed their 
 souls, at the golden shrine of mammon ; but others received 
 the reward of their fidelity to God in stripes, bonds, and 
 death. The soul eluded his grasp; it escaped his toils. 
 There were those whom the Son had made free indeed, who 
 dared to taste and handle the holy truths of the oracles of 
 God, apart from, and uncontaminated by, the doctrines of 
 men, however erudite and necessary to elucidate heaven's 
 laws they were proclaimed to be, by this usurper of Christ's 
 prerogative; of these we shall presently speak. 
 
 SEOTIOJ^ II. 
 EDWAED VI. 
 
 When the youthful Edward ascended the throne, in 1547, 
 but little more had been effected in the way of reformation 
 than an entire separation of the English church from the 
 Roman obedience. Many corruptions and abuses had been 
 moderated, or destroyed, but the national faith and discipline 
 remained essentially catholic. It may be said, indeed, that 
 but one of the various doctrines which were regarded as pecu- 
 liarly protestant, had obtained any ascendancy at all; a 
 doctrine too consonant to the pride and ambition of sovereigns, 
 to be allowed to remain in abeyance, by the tyrannical and 
 unscrupulous Henry. Every where among the reformers, the 
 right of the Christian magistrate to rule the conscience, as 
 well as the body of the subject, was asserted, and while them- 
 selves exercising their lately acquired liberty to the fullest 
 
EDWARD VI. lix 
 
 extent, they regarded with jealousy and bitter hatred, all 
 who ventured, while copying their example, to depart from 
 their standard of truth. " Whether the omnipotence of the 
 state be or be not a Christian or protestant principle, this is 
 at any rate the form that protestantism then assumed most 
 distinctly in England. Political and worldly interests soon 
 gained an entire preponderance over all questions of religion 
 and of truth; with whatever sincerity the latter may have 
 been pleaded at the beginning of the movement."* This 
 vicious principle distorted the fairer features of the reforma- 
 tion from its very birth, and has been productive of untold 
 mischiefs to the present hour. The doctrines, the ceremonies, 
 the services of the Anglican church, were not founded on a 
 conscientious conviction of their necessity to salvation, or of 
 their harmony with the divine mind uttered in the oracles of 
 truth. Neither were they the spring blossomings of an 
 internal and renewed life, bursting forth into forms expres- 
 sive of its vigour, its purity, and its heavenly origin. On the 
 contrary, they were imposed upon an unwilling people, and 
 but little, if any, improvement took place in the general cha- 
 racter and religious feelings of the mass. Whatever of true 
 piety was actually existent, was not the fruit of these changes; 
 neither did it spring from the Jioly seed of the gospel sown 
 and cherished by regal power. The unsanctioned, discoun- 
 tenanced, and persecuted efforts of men in lowly life, whose 
 hearts the Lord had opened, alone issued in the planting of 
 the tree of liberty and truth. 
 
 With the above principle as the basis of their proceedings, 
 Somerset the protector, Cranmer, and others forming the 
 influential portion of the young king's council, commenced 
 their alterations in the national faith. They laboured to 
 erect a church which should retain in mental slavery, and 
 
 * Heber's Englieh Universities, edit, by F. W. Newman, i. 269. 
 
 e 2 
 
Ix HISTORICAL INTRODUCTION. 
 
 under religious bond^e, a people among whom the emanci- 
 pating truths of scripture were yet freely to circulate ; thus 
 insuring a state of unceasing conflict. The Christian com- 
 munity was to be kept in a perpetual childhood, ever to 
 remain under the thraldom of tutors and governors. On the, 
 day of the youthful sovereign's coronation, the archbishop 
 solemnly reminded him, " That being God's vicegerent, and 
 Christ's vicar in his own dominions, he was obliged to follow 
 the precedent of Josias, to take care the worship of God was 
 under due regulations, to suppress idolatry, remove images, 
 and discharge the tyranny of the bishop of Rome." * These 
 "due regulations" were quickly supplied by the primate's 
 zeal. A series of injunctions relating to every part of public 
 worship, pulpit instruction, and private devotion, were fur- 
 nished to certain visitors appointed to proceed through the 
 length and breadth of the land, that idolatry and superstition 
 might be suppressed, the true religion planted, and all hy- 
 pocrisy, enormities, and abuses extirpated.^ 
 
 The publication of a volume of homilies, to be read to 
 their flocks by those ministers who could not preach, soon 
 followed, in which for the first time the important doctrine of 
 justification by faith alone, was clearly enunciated by state 
 authority. To Cranmer that^part of the book is attributed.^. 
 Latymer thus amusingly informs his sovereign how his homi- 
 letic instructions were received among his people : " Some 
 call them homelies, and indeed so they may be well called, for 
 they are homely handled. For though the priest read them 
 never so well, yet if the parish like them not, there is such a 
 talking and babblmg in the church, that nothing can be 
 heard ; and if the parish be good, and the priest naught, he 
 will so hack it, and chop it, that it were as good for them to 
 be without it, for any word that shall be understood. And 
 
 » ColUer, 1. 182. » Documentary Annals, i. 4, &c. 
 
 ' Cranmer's Remains, ii. 138. 
 
EDWARD VI. Ixi 
 
 yet (the more pity) this is suflfered of your grace's bishops, in 
 their dioceses, unpunished. But I will be a suitor to your 
 grace, that ye will give your bishops charge ere they go 
 home, upon their allegiance, to look better to their flock, and 
 to see your majesty's injunctions better kept, and send your 
 visitors in their tails, and if they be found negligent and 
 faulty in their duties, out with them. I require it, in God's 
 behalf, make them quondams, all the pack of them." ^ Such 
 was the information and advice given by Latymer, himself a 
 quondam bishop, to the youthful monarch, in the "preaching 
 place," in the king's garden at Westminster, the very place 
 where, thirteen years before, Cromwell had advised his sove- 
 reign to a course, of which the above was the fruit. 
 
 The mental activity of the people could not, however, be 
 confined to the channels hewn out for it. Curious questions 
 were passed about as to the nature of the mystery in the 
 sacrament of the altar, which they were called upon to receive 
 with an unreasoning faith. Even "unseemly and ungodly 
 words " were uttered, by which " the holy body and blood of 
 the Lord" were depraved and reviled. Was it indeed his 
 "blessed body there, head, legs, arms, toes, and nails?" 
 Could it be broken, or chewed in the mouths of the faithful, 
 or was he always swallowed whole? Did they drink the 
 very blood that flowed from his side, or that which remained 
 in the lifeless, crucified form of the buried Saviour? And 
 many other speeches, alike irreverent, were made on this 
 profound mystery. "For reformation whereof, the king's 
 highness, by the advice of the lord protector, and other his 
 majesty's council, straitly wllleth and commandeth, that no 
 man, nor person, from henceforth, do in anywise conten- 
 tiously and openly argue, dispute, reason, preach, or teach, 
 than be expressly taught in the holy scripture ; — until such 
 
 ' Latymer's Sermons, pp. 121^122. Parker Soc. edit. 
 
Ixii HISTORICAL INTRODUCTION. 
 
 time as the king's majesty shall declare, and set forth, an 
 open doctrine thereof, for he shall incur the king's high 
 indignation, and suffer imprisonment, or be otherwise griev- 
 ously punished." ^ 
 
 The "private mind and fantasy" of many persons outran 
 the wishes of even Cranmer himself, though in some measure 
 sanctioned by him. The non-observance of many of the 
 laudable ceremonies of Henry's imposition, called forth, in 
 less than two months, another proclamation to restrain their 
 zeal. It was pronounced rash and seditious for any to 
 preach in any open and unlicensed place, without royal or 
 episcopal permission, especially since the people were per- 
 suaded by private curates, preachers, and other laymen, not 
 to observe the old and accustomed rites and formalities.* 
 
 The parliament also added its (juota to the general pro- 
 gress. The statute of the six articles was repealed, which 
 opened the way for the return of many who had gone abroad, 
 fearing its cruel threatenings, among whom may be mentioned 
 John Hooper and Miles Coverdale. The communion was 
 commanded to be administered in both kinds, private masses 
 abolished, and bishops in future were to be appointed by the 
 royal letters patent alone. A fiirther gift of all unsuppressed 
 chantries, and of legacies given for obits and lamps in 
 churches, was bestowed upon the king, to the profit of his 
 many hungry courtiers.^ 
 
 Many of the old superstitions were by these means rooted 
 up, but without any general increase of true piety or even 
 morality. This " dissolution of life," says Bectm, a reformer 
 and actor in these times, " this impiety of manners maketh 
 the gospel of our salvation to be evil spoken of. How can it 
 otherwise be ? For when they see an alteration in religion, 
 and no alteration in manners, but a continuance in the old, or 
 
 " Doc. Annals, Proclamation, Dec. ' Doc. Annals, i. 34. 
 27th, rS47, vol. i. 26. " Neal, i. 33, 34. 
 
EDWARD VI. Ixiii 
 
 else a practice of much more ungodliness than heretofore 
 hath been used, the adversaries of God's truth take easily an 
 occasion to blaspheme the Christian doctrine."^ Churches 
 did not escape profanation; frays, quarrels, blood-shedding, 
 the passage of horses and mules through them, were fright- 
 fully prevalent. " They were like a stable, or common 
 inn, or rather a den and sink of all unchristne'ss," says the 
 proclamation by which these " evil demeanours " were 
 forbidden.* 
 
 To this was added a prohibition of the exercise of the 
 public ministry. The people had been fed with controversy, i 
 and with bitter disputes,, it was said, instead of " the manna 
 sent down from heaven." 
 
 But few, therefore, were permitted to exercise the calling 
 of God, being those only who were licensed by the king's 
 council. It appeared fitting to the rulers of the nation's 
 conscience to send the clergy for a space into retirement, " to 
 apply themselves to prayer to Almighty God." The loving 
 subjects of the sovereign, could in the meantime occupy 
 themselves with "due prayer in the church," although the 
 service was still in Latin, " and in the patient hearing of the 
 godly homilies," until one uniform order could be prepared 
 for their use.^ " What a system must that be, which recog- 
 nizes in any human being a right to issue such an edict as 
 this ; an edict so fearfully impious as to involve a counterac- 
 tion, and that on no limited sc^e, of God's wisest and most 
 gracious designs ! But such is the system which the Reform- 
 ation perpetuated in this country, and which has subse- 
 quently been maintained by means in perfect harmony with 
 its antichristian character."^ 
 
 As the clergy were unable to instruct the people by an 
 
 ' Becon'3 Jewel of Joy, p. 416. " Fuller, book I. sect. i. c. IS, vol. ii. 
 
 Works, Parker Soc. edit. 314. edit. 1842. 
 
 ■• Strype's Cranmer, p. 251. ' Price, Hist, of Nonconf. i. 76. 
 
Ixiv HISTORICAL INTRODUCTION. 
 
 exhibition of divine truth, derived from a knowledge of God's 
 word, and an experience of its power, so were they equally 
 impotent and unqualified to pour forth at the throne of grace 
 acceptable prayer. 
 
 With them, prayer could be nothing but a form, and that 
 was now provided. Uniformity in divine worship was deemed 
 a matter of the greatest moment. To effect this every holy 
 emotion of the heart must be suppressed, every aspiration of 
 the heaven-born spirit hindered in its flight, and all communion 
 with the Father in heaven checked,, but such as the book of 
 Common Prayer now set forth allowed. True it is, that 
 legends, responds, commemorations, synodals, and the uncer- 
 tain stories of the Eoman breviaries, had no place in this 
 purgated edition of the missal ; but yet there were prayers 
 for the dead, Mariolatry was tacitly sanctioned, baptismal 
 regeneration taught, and the exorcism of the unclean spirit 
 from the infant to be baptized, was commanded to the of- 
 ficiating priest.^ 
 
 " Here you have," say the compilers, in the preface, " an 
 order for prayer (as touching the reading of holy scripture)- 
 much agreeable to the mind and purpose of the old fathers, 
 and a great deal more profitable and commodious, than that 
 which of late was used. It is more profitable, because there 
 are left out many things whereof some be untrue, some 
 uncertain, some vain and superstitious; and is ordained 
 nothing to be read, but the very pure word of God, the holy 
 
 ' " I command thee, unclean spirit, hand wherein thou shalt burn in fire" 
 in the name, &c. that thou come out everlasting, prepared for thee and thy 
 and depart from these infants, whom our angels. And presume not hereafter to 
 Lord Jesus Christ hath vouchsafed to exercise any tyranny towards these in- 
 eall to his holy baptism, to be made fants, whom Christ has bought with his 
 members of his body and of his holy precious blood, and by his holy baptism 
 congregation. Thou cursed spirit, re- calleth to be of his flock." King Ed- 
 member thy sentence, remember thy ward's Liturgies, pp. 108, 109 ; Parker 
 judgment, remember the day to be at Society's edit. 
 
EDWARD VI. Ixv 
 
 scriptures, or that which is evidently grounded upon the 
 same." In this the Apocrypha was included.^ 
 
 The ceremonies to be used were at the same time deter- 
 mined. In the exposition of their sentiments on this subject, 
 it was declared by the compilers to be a great crime to 
 neglect or break in upon the order of the church, and that 
 private men ought not to presume to draw models or make 
 such arrangements ; it was the sole duty of the governors of 
 the church. An exact uniformity of habits and ceremonies 
 was insisted upon. The square cap and the surplice were so 
 important, as to be retained at the risk of the reformation 
 itself. Superstitious in their use, abused to idolatrous pur- 
 poses as they had been, and conscientious as some were in 
 the rejection of them, yet it was the pleasure of the rulers of 
 the church to preserve them. 
 
 " Our reformers split upon this rock, sacrificing the peace 
 of the church to a mistaken necessity of an exact uniformity 
 of doctrine and worship, in which it was impossible for all 
 men to agree." Nevertheless, in all this we are informed by 
 the act of uniformity, which imposed the book upon the 
 people, that the " archbishop of Canterbury, and certain of 
 the most discreet and learned bishops, had as well an eye 
 and respect to the most sincere and pure Christian religion 
 taught by the scripture, as to the usages of the primitive 
 church ;" and thus had made " one convenient and meet order, 
 rite, and fashion, of common and open prayer, and administra^ 
 tion of the sacraments;.. ..the which, at this time, hy aid of the 
 Holy Ghost, with one uniform agreement is of them con- 
 cluded I "9 
 
 And now Cranmer and his associates in this work flatter 
 themselves that the honour of God, and great quietness, will 
 ensue by the compulsory use of a form thus divinely prepared; 
 
 « King Edward's Liturgies, p. 18. ' Neal, i. 37, edit. 1837. 
 
Ixvi HISTORICAL INTRODUCTION. 
 
 as if at their command life would breath its vital energy 
 through this mechanism of piety. At all events, every other 
 manifestation of spiritual life must be extinguished. He who 
 ventures to "sing or say common prayer" after any other 
 manner, or speak any thing that may derogate from the 
 excellence of the book, shall forfeit a year's income from his 
 benefice, and be imprisoned for six months. For a second 
 offence, he shall be deprived altogether of his promotions, and 
 be imprisoned for a year. A person having no preferment, 
 shall be incarcerated ; the first time for six months, the second 
 during the remainder of his life. So solicitous indeed are 
 they that due honour and respect shoidd be paid to the work 
 of their hands, that penalties are enacted for those who in 
 " interludes, plays, songs, or rhymes, or by any other open 
 words declare or speak" to the depravation or despising of the 
 book.' Thus they enforced the motto so significantly adopted, 
 and placed in "the border around the title page in black 
 letter," Let every soul submit himself unto the authority of the 
 higher powers. For there is no power but of God. The powers 
 that be are ordained of God. Whosoever, therefore, resisteth 
 the power, resisteth the ordinance of God. 
 
 Can it be supposed that a book, so imperfect as in three 
 years to require revision, so full of erroneous sentiments, and 
 imposed with such cruel conditions, was indeed according to 
 the mind of the Spirit of God ? Could this volume be the 
 true exponent of the unutterable groanings which he oft 
 raiseth in the hearts of God's children ? Was this persecuting 
 edict a fit accompaniment to the confessions of sin, of human 
 frailty and corruption, marked down in its pages as the meet 
 language of priest and people, of king and subject, when in 
 His presence who willeth not the death of a sinner? Or 
 must we think that the difference of the human and divine 
 
 ' Dodd, ii, App. Ixxii. 
 
EDWARD VI. Ixvli 
 
 is such, that the work of man requires for its recommendation 
 and defence, an artillery of power which the word of God in 
 its plenitude of might rejects ? Surely the claim of infalli- 
 bility, involved in this assumption of sovereignty over con- 
 science is alike odious and profane, whether exercised by a 
 king or by a pope. 
 
 The reformation in this reign was completed by the promul- 
 gation of a series of forty-two articles, which were to con- 
 stitute the doctrinal belief of the church of England. These 
 vary but little from those afterwards adopted in the reign of 
 Elizabeth, and which have ever since continued to be recog- 
 nised as the standard of faith by the oaths and subscriptions 
 of the Anglican clergy. Whether they have produced that 
 unity in the faith, and rooted out " that discord of opinions," 
 for which they were intended, we need not inquire . Those who 
 subscribe either believe them to be true, or else they greatly 
 prevaricate.*^ At all events, we know that their authoritative 
 imposition has not quieted the scruples of tender consciences, 
 nor silenced the utterances of some true-hearted men, whose 
 faith has been drawn from another standard, which, in their 
 weakness it may be, they have thought to be the only one — 
 the volume of inspired truth. 
 
 That persecutions should result from these proceedings, 
 was inevitable. Violent efforts to burst open the doors of 
 conscience, and to sit enthroned on that seat of Deity, as hi» 
 vicegerent, cannot fail to awaken resistance or produce 
 hypocrisy; to advance true religion they were worse thans 
 useless, Therefore, "ambition and emulation among the 
 nobility, presumption and disobedience among the common 
 people, grew so extravagant and insolent, that England seemed 
 to be in a downright frenzy. The wise and good among the 
 papists grew confirmed in their persuasion, that a corrupt 
 
 = Burnet, ij. 313< 
 
Ixviii HISTORICAL INTRODUCTION. 
 
 churcli was better than no church at all.^' The sermons of 
 the time give a frightful picture of the state of society. " All 
 men," says Hooper in one of his discourses, "confess that 
 sin never so abounded." ^ Gambling, prostitution, separations 
 of husbands from their wives, profane swearing, frauds in 
 every trade, impunity of murder and theft, owing to the 
 corruption of judges, and of every principle of justice, were 
 the frequent topics of denunciation from the pulpits of the 
 day. 
 
 While bishops and legislators were settling creeds, and 
 forms of worship, the people were running madly to destruc- 
 tion. The shackles of ancient superstitions were in part 
 broken, their spells were well-nigh gone. No new form of 
 spiritual belief had as yet taken their place, and bound the 
 partially freed spirit. Licentiousness even found a support 
 in a perverted view of gospel truth. 
 
 The martyr Ridley shall speak for us in a " Piteous Lamen- 
 tation," when taking a retrospect of these times : " As for 
 Latymer, Lever, Bradford, and Knox, their tongues were so 
 sharp, they ripped in so deep in their galled backs, to have 
 purged them, no doubt, of that filthy matter that was festered 
 in their hearts, of insatiable covetousness, of filthy carnality 
 and voluptuousness, of intolerable ambition and pride, of 
 ungodly loathsomeness to hear poor men's causes, and to hear 
 Grod's word, that these men of all other, these magistrates 
 then could never abide. Other there were, very godly men, 
 and well learned, that went about by the wholesome plasters 
 of God's word, howbeit after a more soft manner of handling 
 the matter ; but alas ! all sped in like. For all that could be 
 done of all hands, their disease did not minish, but daily did 
 increase As for the common sort of other inferior magi- 
 strates, as judges of the laws, justices of the peaccj Serjeants, 
 
 ' Haweis's Sketclies of the Reformation, pp. 142, 143. 
 
EDWARD VI. Ixix 
 
 common lawyers, it may be truly said of them, as of the most 
 part of the clergy, of curates, vicars, parsons, prebendaries, doc- 
 tors of the law, archdeacons, deans, yea, and I may say, of bishops 
 also, I fear me, for the most part, although I doubt not but 
 God had and hath ever, whom he in every state knew and 
 knoweth to be his; but for the most part, I say, they were 
 never persuaded in their hearts, but from the teeth forward, 
 and for the king's sake, in the truth of God's word ; and yet 
 all these did dissemble, and bear a copy of a countenance, as 
 if they had been sound within."* Truly no very encouraging 
 success for formularies of faith enjoined by royalty, for changes 
 of religion supported by hope of gain, or fear of suffering. 
 
 The reformers were not backward in recognising, both in 
 theory and in practice, the principle of persecution neces- 
 sarily involved in the assumption of a regal right to determine 
 the faith of the people. Persecution was not an accident of 
 the system which the protestant divines sought to establish. 
 It was as much involved in their idea of the might and majesty 
 of kings, as rulers of the church and lawgivers to the con- 
 sciences of their subjects, as in the pope's claim pf supremacy 
 over the soul, as the representative on earth of the Lord Jesus 
 Christ. Both were hateful and blasphemous assumptions, of 
 a power belonging to the Highest alone ; when exerted, it 
 must persecute. For a hundred and fifty years the church of 
 England became a persecuting church, and for another equal 
 period she strenuously maintained the test and corporation 
 laws ; which, while in some measure they restrained her 
 power, stamped with obloquy and degradation those whom she 
 could no longer hurt nor destroy. The introduction to the 
 pieces in this volume would not be complete, were we to faU 
 to give prominence to this feature of the establishment, against 
 which their authors were the earliest to reclaim and to 
 condemn. 
 
 * Ridley's Works, p. 59 ; Parker Society's edit. 
 
Ixx HISTORICAL INTRODUCTION. 
 
 The act of parliament of 1534, by which the submission of 
 the clergy to the royal supremacy was sanctioned, and enacted 
 into law, provided that the various constitutions, canons, and 
 synodical decrees, under which the church had been governed, 
 should be revised by a commission of thirty-two persons, to 
 be appointed by the king. Whatever canons they deemed 
 worthy of preservation, were to be retained, the remainder 
 abolished, "and made frustrate;" the royal consent being 
 declared sufficient to give them the force of law. This act 
 was renewed in 1536, and again in 1544. By the commissioners 
 appointed under the last act, a body of ecclesiastical law was 
 pTfepared, but the letter of ratification, though made out, never 
 obtained the royal signature. Another ineffectual attempt 
 to give it legal existence followed in 1550, when, under the 
 immediate direction of Cranmer, assisted by Taylor, Haddon, 
 and Peter Martyr, the compilation was perfected. Numerous 
 corrections in the handwriting of Cranmer and Martyr, may 
 still be seen in a manuscript copy of the code, preserved in 
 the British Museum. The early death of Edward alone pre- 
 vented it from having legal authority.^ This code of ecclesi- 
 astical law punishes heresy with death. 
 
 We are told by the editor of Cranmer's Remains, that this 
 book " may be safely referred to as an authentic record of the 
 archbishop's opinions."^ It threatens the penalty of death, 
 and confiscation of goods, against a denial of the Trinity, and 
 certain sentiments of the baptists. The unlawfulness of 
 magistracy, a community of goods, the universal right of any 
 to assume the pastoral office, the symbolical nature of the 
 sacraments, and the unlawfulness of infant baptism, are par- 
 ticularly denounced as heretical. "In case excommunication 
 was despised, and the discipline of the church made no im- 
 pression, the culprits were then to be delivered into the hands 
 
 * Jenkyn'B Cranmer, i. Pref. p. ex. « Ibid, p. cxi. 
 
EDWARD VI. Ixxi 
 
 of the secular magistrate, and they were to suffer death bv 
 the law." 7 ^ 
 
 It has been questioned by some of our historians, as by 
 Burnet, and more lately by Townsend, whether this deliver- 
 ance to the secular power really implied the penalty of death. 
 But no doubt can be left on this point, if we take into con- 
 sideration the share that Cranmer had in the martyrdoms of 
 Joan Boucher, and George Van Pare, and the expressed sen- 
 timents of others of the reformers. 
 
 Thus writes Thomas Becon, chaplain to archbishop Cranmer, 
 and prebendary of Canterbury, in the reign of Edward the 
 Sixth : — 
 
 " Father. And what sayest thou of heretics ? 
 
 " Son. Even the same that I have said of idolaters, and 
 false prophets. 
 
 "Father. May the magistrates also punish them ? 
 
 " Son. Yea, and also take them out of this life, if they will 
 not repent, amend, and come to the truth." Again 
 
 "Father. Shall he be straightways put to death ? 
 
 " Son. St. Paul saith, TTie magistrate beareth not the sword 
 in vain. If he that beareth false witness against man be 
 worthy of death by the commandment of God, is he worthy 
 
 of less punishment that beareth false witness against God? 
 
 Notwithstanding, it is to be wished, that the magistrate 
 
 would first of all gently and lovingly deal with heretics, and 
 see into what conformity he could bring them with his wisdom 
 and counsel, and also suffer them to have access unto such as 
 be godly learned, which may yet once again have conference 
 with them." 
 
 It is somewhat sickening after this, to hear him exhorting 
 the temporal rulers to " be no longer the pope's hangmen." 
 
 ' Collier, v. 480, edit. 1840. Preb. Townsend's Prel. Dissertation to Fox 'a 
 Acts and Men. p. 181, last edit. 
 
Ixxii HISTORICAL INTRODUCTION. 
 
 He adds, " these smeared pQl-pates, I would say, prelates, 
 first of all accused him, (the heretic), and afterwards pro- 
 nounced' the sentence of death upon him, and straightways 
 delivered him to the temporal magistrate for to be put to 
 execution, making the magistrate their hangman, and bond- 
 slave, to hang, to draw, to quarter, to burn, to drown, &c. as 
 it pleased them to appoint. O slavery! O misery! Ouanoble 
 nobility !"* Is this mere blindness, or worthless hypocrisy? 
 What appreciable difference is there between the reformer 
 and the papist ? 
 
 Even Latymer could speak complacently to his young 
 sovereign of the cruel death that certain had suffered 
 for their faith. " The anabaptists," says he, " that were 
 burnt here in divers towns in England, (as I heard of credible 
 men, I saw not them myself,) went to their death even 
 intrepide, as ye will say, without any fear in the world, cheer- 
 fully.— Well, let them go I " 9 
 
 To these let us add one more testimony ; that of the orna- 
 ment and boast of the English church, bishop Jewel. His 
 adversary, Harding, taunted him with the brotherhood of 
 certain heretics, whom the papists regarded as the spawn of 
 the reformation. " There is Servetus," saith he, " the Arian, 
 burnt at Geneva, and David George, whose bones were 
 exhumed and burnt at Basil, were they not your brothers ? 
 And was not poor Joan of Kent also a sister of yours?" 
 Thus replieth the " Bishop of Sarisburie. As for David 
 George, and Servetus the Arian, and such other the 
 like, they were yours, M. Harding, they were not of us. 
 You brought them up, the one in Spain, the other in Flanders. 
 We detected their heresies, and not you. We arraigned 
 them ; we condemned them. We put them to the execution 
 
 -* Becon's Catechism, pp. 312— 31B. » Fourth Sermon before Edward VI. 
 
 Parker Society's edit. p. 160; Parker Society. 
 
THE BAPTISTS. IxXlil 
 
 of the laws. It Beemeth very much to call them our brothers, 
 because we burnt them." ' Alas ! In Joan's condemnation 
 many of the principal reformers had a hand, and countenanced 
 her death. Cranmer, Latymer, Ridley, Lever, and Hutchin- 
 son, beside the members of the king's council, consented to 
 imbrue their hands In the blood of this poor female, whose 
 opinion it is more than probable they mistook on a point of 
 the profoundest mystery. Our duty now calls us to refer 
 to the history of the people to whom she belonged, and to 
 view under these two reigns their struggle for truth and 
 liberty. 
 
 SECTION III. 
 
 THE BAPTISTS. 
 
 " The Reformation had scarcely boasted an existence of 
 five years, when, from the midst of its adherents, men arose 
 who declared it to be insufficient."* Their proceedings at 
 once awakened the most virulent opposition and bitter com- 
 plaint. The chief weapon of the reformers was most unex- 
 pectedly employed against themselves; their professed scrip- 
 tural teaching came to be examined by the test they had so 
 successfully applied to the dogmas of Rome ; and scripture 
 authority to be urged by men, whom universities had not 
 nourished, nor academical honours graced, for practices and 
 truths, to some extent destructive of the position which 
 had been taken by the followers of Luther, Zulngle, and 
 Calvin. 
 
 ' Jewel's Works, Defence of Apology, ' Moehler's Symbolism, ii. 1 55, trans- 
 
 pp. 27, 28, folio edit. 1611. lated by Robertson. 
 
 / 
 
Ixxiv HISTORICAL INTRODUCTION. 
 
 The church of God mast be a community of holy men. 
 
 Faith is the result of divine tuition alone, and cannot be 
 compelled by fire or sword. 
 
 A rite which has neither the sanction nor command of the 
 Lord Jesus Christ, or his apostles, must not be admitted 
 among the ordinances of the Lord's house. 
 
 Secular potentates have neither place nor dominion in the 
 kingdom of Him who is the blessed and only Potentate, the 
 King of kings and Lord of lords. As there is but one Lord, 
 so is there but one lawgiver in the church, Jesus Christ.^ 
 
 Such were some of those principles, the enunciation of 
 which called forth a torrent of abuse and persecution upon 
 the heads of the baptists. They were regarded as the Pariah 
 sect among religious communities, and no outrage upon truth 
 or justice was left uncommitted to crush them. 
 
 One simple principle, now regarded as an axiom of a scrip- 
 tural church policy, lay at the foundation of this Internal 
 movement in the bosom of the reformation. It shall be given 
 in the words of the historian Moshelm: " The kingdom of 
 Christ, or the visible church he had established on earth, was 
 an assembly of true and real saints, and ought, therefore, to 
 be Inaccessible to the wicked and unrighteous, and also 
 exempt from all those institutions which human prudence 
 suggests to oppose the progress of Iniquity, or to correct or 
 reform transgressors. " * 
 
 ° Osiandri, Enchiridion, Controv. pp. ensibus et corporalibus armis, sed spiri- 
 
 30,43,112,113. Tubingffi,1605.Credunt, tualibns solummodo, hoc est verbo Dei 
 
 Dominum nostrum et Salvatoiem Je- et Spiritu sancto pugnant. Ibid. p. 147. 
 
 sum Christum, illud in regno suo apiri- Populus Dei sese non armat carnalibus 
 
 tuali, hoc est, in ecclesia Novi Testa- armis, sed solum armatura Dei, armisque 
 
 menti, quae non est de mundp, ideoque justitise. Ibid, p. 214, Bullinger, adv. 
 
 mundanumregnummaximerespicit.non Catabaptist, fol. 108, 1S2, edit. 1535. 
 
 instituisse, neque ofEciis suae ecclesiae Symbolism, ii. pp. 183 — 18S. 
 
 adjunxi8ae,&c. Schyn,Hist.Mennonita- • Eccles. Hist. pp. 517, 518 ; royal 
 
 rum Plenior Deductio, p. 50. Non 8vo. edit. 
 
THK BAPTISTS. IxXV 
 
 All secular interference must therefore be excluded from 
 this holy community. Its formation is the work of the divine 
 Spirit operating through the word. Its laws are the precepts, 
 holy and self-denying, of the Lord Jesus Christ. Its ceremonies 
 are the simple emblems and memorials of a life imparted 
 and sustained by the Spirit of God, through the death of the 
 Son of God. Here, since no human laws can intervene, no 
 human allegiance can be due. The conscience is God's seat, 
 the church his temple; which no human legislator should 
 dare to desecrate, no human power control.* 
 
 This primary and exalted idea of the church of Christ, 
 cherished, and sought to be realized by the baptists, was 
 adverse to the views of the reformers. From this difference 
 naturally resulted the opposition, which, on the one side, led 
 to the oppression of conscience, and on the other, to the 
 maintenance of its freedom. The reformers, by inclosing in 
 the fold of the church all of every degree, age, and character, 
 were constrained to employ, and to rely upon external means 
 to effect that internal change which was allowed to be an 
 essential feature of the true Christian. The church with them 
 was not the segregation of the good, in bonds of holy amity 
 and alliance with each other and the Lord, from the mass of 
 pollution reigning around them, but embraced in its maternal 
 arms all who at any age had been sealed by baptism as the 
 church's own, whether they were helpless infants, or strangers 
 to the power of spiritual truth. It was sufficient that they 
 bore the magic mark, which, it was asserted, made them 
 children of God, and inheritors of the kingdom of heaven. 
 Such a church might be constituted by human agencies ; it 
 was within human power to effect it ; and accordingly, by the 
 
 ' Nam quia Rex spiritualis est, ipsius raundo non stabilem habent civitateft*, 
 
 regnum non de mundo, sed de caelo et , sed futuram expectant. Schyn, Plcnior 
 
 apirituale, ipsius leges spirituales,, ipsius Deduct, p. S3, 
 subditi caelorum municipes, qui in hoc 
 
 /2 
 
Ixxvi HISTORICAL INTRODUCTION. 
 
 secular arm the reformers sought to frame it. The operations 
 of the divine Spirit were not absolutely essential to the 
 formation of such a community ; nor need they wait for living 
 stones to build the temple of the Lord. The materials were 
 at hand ; the initiatory rite could be easily applied. Eepent- 
 ance towards God, and faith in the Lord Jesus Christ, could 
 be promised by surety, or supplied by an assent to creeds. 
 
 It was, moreover, the duty of the secular magistrate to 
 shape and fashion the church, so called, to that form which 
 his conscience, instructed by the word of God, or by the 
 interpretations of the church's teachers, should dictate.^ 
 To kings was granted the high honour of being its nursing 
 fathers, to protect it from its foes, to maintain in physical 
 comfort its ministers, to root out the weeds of evil doctrine, 
 and to execute the decisions of the ecclesiastical body ; force 
 thus necessarily entered into this idea of the Christian com- 
 munity; and, without exception, the reformers yielded to 
 the temporal powers the right of determining the form of the 
 church in their respective dominions. 
 
 The fundamental idea of the baptists was antagonistic 
 with all this. They thought and said that the temple could 
 not be built until God had provided the stones. Holy men 
 must be first produced by the power of the Spirit of God, 
 and then shall a building rise to the glory of Him who had 
 redeemed them by his blood. No human workman could be 
 of use but as the channel of blessing ; it was the prerogative 
 of God to create anew in Christ Jesus. His word was the 
 only effectual instrument of divine energy : force and coercioi 
 of every kind were inadmissible. Faith is the gift of God. 
 
 'Curegohodietantamsibipotestatem emus exemplum Josaphat, ' Joiadse-, 
 
 in rebus fidei sumit Christianus magi- Josiae, Ezechiae, Nabuohodonosoris, et 
 
 stratus? — Hocagit non ut magistratua Darii, apud Danielem. BuUinger, adv. 
 
 sed ut Christianua magistratus, neo facit Catabapt, fol. 108, 109. 
 hoc sine precepto et exemplo....Inspect- 
 
THE BAPTISTS. Ixxvil 
 
 Faith Cometh by hearing, and hearing by the word of God ; 
 and no other weapon must the ministers of God's word 
 employ. 
 
 Since then the church ought to be the aggregated result of 
 an internal divine operation, exerted on every individual 
 before he becomes a member of it, so in its formation no kind 
 of outward compulsion can he permitted. The unconscious 
 babe cannot be made a member of a community, where a 
 hearty willing assent of the regenerated mind is an essential 
 condition of membership, since intelligence is not there to 
 give value and significance to the deed; nor may men be 
 driven by force or fear, as foolish sheep, within the fortified 
 barrier of the nation's church, since these cannot convert the 
 soul. " Thus it was an ideal state of the Christian church, 
 that floated before the imagination of the anabaptists, — the 
 confused representation of a joyful kingdom of holy and 
 blessed spirits, which inspired these sectaries with such deep 
 enthusiasm, gave them such power and constancy of endurance, 
 under all persecutions, and caused them to exert on all sides so 
 contagious an influence."^ In accordance with these views, 
 they are represented by Justus Menius as thus introducing the 
 novice into the sacred fold : " If thou wilt be saved, thou 
 must truly renounce and give up aU thy works, and all crea- 
 tures, and lastly, thy own self, and must believe in God alone. 
 But now I ask thee, dost thou renounce creatures rW Yes. 
 I ask thee again, dost thou renounce thy own self? Yes. 
 Dost thou believe in God alone ? Yes. Then I baptize thee 
 iai the name," &c.^ 
 
 We may briefly state the opposite ideas of the reformers 
 and the baptists on this important subject, as follows. 
 
 The former relied on the secular arm to build and maintain 
 
 ' Moehler'3 Symbolism, ii. 157, ' Quoted in Moehler's Symbolism, 
 
 158. ii. IBS. 
 
Ixxviil HISTORICAL INTRODUCTION. 
 
 the church ; the latter, on the Spirit of God. Hence arose on 
 the one side the civil changes, the congresses, the diets, the 
 wars, the conflicts of crowned heads, as they adhered to Kome 
 or Wittenberg. On the other, the persecutions, oppressions, 
 sufferings, scourgings, the rm/ades, and fiery martyrdoms, 
 which attended and lit up the labours of these calumniated 
 men. Oppression of conscience signalized the progress of 
 the first, liberty of conscience attended the teaching of the 
 
 Nothing can be more plain on the surface of history than 
 the fact, that this people came every where dnto collision with 
 the civil magistrate. Their existence was regarded as fatal to 
 the well-being of all society. " They show themselves to be 
 the enemies of God and man," says Calvin. " They wish," 
 he continues, "to abrogate the power of the sword, the 
 administration of the public weal. By a shorter cut, they plot 
 the ruin of the world, and the introduction of a greater license 
 for robbery, than can otherwise be found."9 But is this 
 heavy charge true ? Were they the enemies of all govern- 
 ment, the sworn foes of aU rule and magisterial authority ? 
 Let the accuser himself reply; for it is" thus he represents 
 their sentiments as from their own lips. " We grant that the 
 sword is ordained of God, but it is without the fold or perfect 
 community of Christ. For this reason the princes and powers 
 of this- world are apppointed to punish offenders, even with 
 death. But in the perfect church of Christ, excommunication 
 is the final punishment, and without corporal death." i What 
 is this but to say that the sphere of the civil magistrate is 
 without the church, and not within it ; that his laws bind man 
 in his social relations only, but that in the church there is 
 another Lawgiver, on whose prerogative he must not trench. 
 Obedience to the civil power they enjoined both as a civil and 
 religious duty, but resisted its exercise in things of God. 
 
 » Instruct, adv. Anab. in Tract. Theol. fol. 367. Amstel. 1667. • Ibid. fol. 364. 
 
THE BAPTISTS. IxXlX 
 
 A considerable number of the baptists, however, carried 
 their views of the spirituality and purity of the church still 
 further. It was thought to be opposed to the humility of the 
 Christianj to seek for lordship over his brethren. Christians 
 were to be subject only to the meek, gentle, and pure precepts 
 of Jesus ; their only power was that of separation from the 
 evils that arose in their midst. Nor can we be surprised, 
 that, witnessing as they did the perversion of the civil 
 authority, and suffering inconceivable anguish from its cruel 
 exercise, they came to deem it an office incompatible with their 
 allegiance to their Lord, and thought it a forbidden thing to 
 perform the functions of magistracy ; that is, of such magi- 
 stracy, since they saw it nowhere exercised in the mild and 
 loving spirit of the gospel." For, surely nothing could be 
 more dreadful, or more unchristian, than the barbarous and 
 excruciating tortures inflicted by magistrates in the name of 
 law on these disciples of Christ ; magistrates were their foes, 
 their oppressors, their persecutors; inflicting punishment, not 
 for sedition, treason, or crime, but for matters of opinion and 
 faith.^ Is it wonderful if in some few instances they became 
 foes to magistrates ? The coercion and force daily practised 
 in both temporal and spiritual affairs, must have appeared to 
 them inseparable from the magisterial office ; which, however 
 necessary for the civil rule of empires and kingdoms, are 
 utterly inadmissible into the kingdom of Christ. 
 
 2 Ipais admodum difficile videtur, re- make a ridiculous figure ; but it is cer- 
 
 ligioni Christianee exacte obediie, et si- tain that several anabaptists, who suffer- 
 
 mnl officio magistratus politici rite per- ed death courageously for their opinions, 
 
 fungi. Schyn, Plenior Deduct, p. 50. had never any intention of rebelhng." 
 
 Some thought capital punishments alto- Hist, and Critical Diet. Art. Anabaptists, 
 
 gether discordant with the spirit of the Note F. edit. Lond. 1734. A specimen 
 
 gospel, and desired their cessation. of the deeply interesting narratives, con- 
 
 » "Could the baptists," says Bayle, tained in the martyrology above referred 
 " only produce those who were put to_ to, will be presently given in the mar- 
 death for attempts against the govern- tyrdoms of Jan Peters and Hendrik 
 ment, their bulky martyrology would Terwoort. 
 
IXXX HISTORICAL INTRODUCTION. 
 
 It is not within our purpose to examine or refute the 
 common relations of the deeds at Munster. Various censi-" 
 derations might be suggested that would palliate or throw 
 doubt on the narratives of those events. It is certain that the 
 insurrection was clearly opposed to the doctrine, universally- 
 maintained among the baptists, of the divine institution of 
 magistracy for the government of the world ; * and it must be 
 traced to that oppression which makes a wise man mad. 
 Laden with chains, incarcerated in a noisome and pestilential 
 dungeon, a cruel and merciless death before him, Knipper- 
 doUing maintained to his examiners that magistracy was the 
 ordinance of Grod, but that when the commands of the tem- 
 poral were opposed to those of the heavenly superior, " we 
 must obey God rather than man." We allow, said his inter- 
 rogators, that we do not owe obedience to the magistrate when 
 he would compel us contrary to the teaching of Christ ; but it 
 does not follow that it is lawful for a private person to repel 
 force by force, he should rather observe the precept of Christ, 
 who saith. When men persecute you in one city, jiee ye to 
 another. Most significant is the brevity and treacherous 
 recollection of the examiner as he gives the prisoner's reply. 
 " He answered, I know not what," says Corvinus, " concerning 
 the tyranny of those who had been the cause of their revolt." 
 The rapacity and cruelty of his employers must be touched 
 with a gentle hand. The words of the " babbling " prisoner, 
 might awaken, if repeated, unpleasant and perhaps fearful 
 thoughts in the mind of the oppressor.* 
 
 .■• Credunt, earn esse Dei ordina- quid aecus ac Chriatua docet, jubeat, 
 
 tionem, necessariam inatitutamque ad approbavit, ftetua petrina ilia aententia, 
 
 gubernationem communia eocietatia hu- Oportet Deo magia obedire quam hom- 
 
 manffi, &c. Schyn, Plen. Deduct, p. inibus. Ubi quum noa fateremur obedi- 
 
 49. Hist. Mennon. p. 214. entiam quidem magiatratui non deberi, 
 
 = Eadem inscitia de magistratu gar- si noa a Christi doctrina tranaveraoa 
 
 riebat, quern, tametai ordinationem Dei agere conetur, attamen hinc non sequi, 
 
 esse falebatur, tamen rebellionem, ai idcirco vim vi repellere, privatia per- 
 
THE BAPTISTS. Ixxxl 
 
 It was the crime of these persecuted people, that they 
 rejected secular interference in the church of God; it was the 
 boast and aim of the reformers everywhere to employ it : the 
 natural fruit of the one was persecution, of the other liberty. 
 Among them, therefore, we must look for the germs of that 
 religious freedom we now enjoy, though still imperfectly 
 understood. Nor shall we be disappointed in our search; nor 
 open to contradiction, when we say, that they alone clearly 
 perceived its truth and value, and maintained it during the 
 stormy and eventful period of the reformation. That they 
 should hold it was the inevitable consequence of their idea of 
 the church, and it was stamped upon them with a distinctness, 
 which neither the flames nor floods of martyrdom could 
 destroy. It is only thus can be explained the universal 
 storm of execration and persecution that fell upon them. 
 They were thought to deny one of the highest attributes of 
 human government : it brought them into collision with the 
 very mainspring and support of the reformation. 
 
 There is not a Confession of faith, nor a creed framed by 
 any of the reformers, which does not give to the magistrate a 
 coercive power in religion, and almost every one at the same 
 time curses the resisting baptist. Thus, in the confession of 
 Basle, it is written, " God hath assigned to the magistrate, 
 who is his minister, the sword, and chief external power, for 
 the defence of the good, and for the revenging and punishing 
 of the evil, Horn. xiii. 4 ; 1 Peter ii. 14. Therefore every 
 Christian magistrate doth direct all his strength to this, that 
 among those which are committed to his charge, the word of 
 God may be sanctified, his kingdom may be enlarged, and 
 men may live according to his will, with an earnest rooting 
 
 sonia licere, Sed potius id faciendum Tyrannide, qui rebellandi ipsis occa- 
 
 esse, quod Christus docuerit. Si vos per- Bionem praebuissent. De Miserabili 
 
 Becuti fuerint in hac civitate, migrate in Monast. Aiiabap. Epistola Ant. Cor- 
 
 aliam, respondit quid nescio de eorum vini ad Spalatinum Viteb, 1536. 
 
Ixxxii HISTORICAL INTRODUCTION. 
 
 out of all naughtiness." Thus the confession of Bohemia, 
 •' They do govern instead of God upon earth, and are his 
 deputies ; it is meet that they frame themselves to the exam- 
 ple of the superior Lord, by following and resembling him, 
 
 and by learning of him mercy and justice He ought to 
 
 be a partaker, and, as it were, chiefly, a minister of the 
 power of the Lamb, Jesus Christ, .... by this authority of 
 his, to set forth the truth of the holy gospel, make way 
 for the truth wheresoever, be a defender of the ministers 
 and people of Christ, suffer not (so far as in him lieth) 
 idolatry, or the tyranny of antichrist, much less follow the 
 same."^ 
 
 In these sentiments all the reformed communities agreed. 
 All committed themselves to a course fatal to the liberties of 
 man, and to the regal prerogatives of Jesus Christ. Honour, 
 ease, and wealth, flowed in upon the supporters of thrones, 
 but tribulation unto death was the portion of those who ven- 
 tured to oppose them. Most affeotingly does the eminent 
 Simon Menno refer to this contrast. " For eighteen years 
 with my poor feeble wife and little children has it behoved 
 me to bear great and various anxieties, sufferings, griefs,- 
 afflictions, miseries, and persecutions, and in every place to 
 flnd a bare existence, in fear and danger of my life. While 
 some preachers are reclining on their soft beds and downy 
 pillows, we oft are hidden in the caves of the earth ; — while 
 they are celebrating the nuptial or natal days of their children, 
 with feasts and pipes, and rejoicing with the timbrel and the 
 harp, we are looking anxiously about, fearing the barking of 
 the dogs, lest persecutors should be suddenly at the door; — 
 while they are saluted by aU around as doctors, masters, lords, 
 we are compelled to hear ourselves called anabaptists, ale- 
 house preachers, seducers, heretics, and to be hailed in the 
 devil's name. In a word, whUe they for their ministry are 
 
 " Harmony of Confessions, pp. 476—477. Hall's edit. 1842. 
 
THE BAPTISTS. IXXXlll 
 
 remunerated with annual stipends, and prosperous days, our 
 wages are the fire, the sword, the death." '^ 
 
 Were they inferior to their persecutors in godliness, or 
 deserving of this fate for their crimes ? Or was it hut the 
 fulfilment of the Saviour's word. In the world ye shall have 
 tribulation 9 Let a catholic reply, the president of the famous 
 council of Trent. " If you behold their cheerfulness in suffering 
 persecutions, the anabaptists run before all their heretics. If 
 you will have regard to the number, it is like that in multitude 
 they would swarm above all others, if they were not griev- 
 ously plagued and out off with the knife of persecution. If 
 you have an eye to the outward appearance of godliness, 
 both the Lutherans and Zuinglians must needs grant that 
 they far pass them. 
 
 " If you will be moved by the boasting of the word of God, 
 these be no less bold than Calvin to preach, and their doc- 
 trine must stand aloft above all the glory of the world, must 
 stand invincible above all power, because it is not their word, 
 but the word of the living God. Neither do they cry with less 
 boldness than Luther, that with their doctrine, which is the 
 word of God, they shall judge the angels. And surely, how 
 many soever have written against this heresy, whether they 
 were catholics or heretics, [reformers] they were able to 
 overthrow it, not so much by the testimony of the scriptures 
 as by the authority of the chiu-ch." ^ 
 
 We cannot pass over one instance of their patience under 
 suffering, and boldness in the face of death, illustrative as it is 
 of their attachment to liberty of conscience, and of the views 
 
 ' Schyn. Plenior Deduct, p. 133. baptists has been to the protestants, who 
 
 ' The Hatchet of Heresies, translated were obliged to refute it by arguments, 
 
 by R. Shaddock, fol. 48, edit. 1565. which were turned against them by the 
 
 After noticing the arguments of Guy de papists." Bayle's Diet. Art. Anabap- 
 
 Bres, Bayle proceeds, " A proof how tists, note F. 
 
 greatly prejudicial the sect of the ana- 
 
Ixxxiv HISTORICAL INTRODUCTION. 
 
 of their character we have endeavoured to enforce. The 
 scene is in Holland, the year 1551. An old man of seventy- 
 five is brought before the bloody tribunal ; his hair white, 
 his body lean with age, his manners irreproachable, springing 
 from a heart fearing God. In his old age he had been bap- 
 tized, and received into the community of the church. And 
 now, as a sheep bound for the slaughter-house, and surrounded 
 by a number of the burghers, he sits calmly awaiting the 
 approach of the criminal magistrate to pronounce the sentence 
 of death. 
 
 An officer speaks to him ; Good father, why do you con- 
 tinue thus obstinately in your cursed error, do you think there 
 is no such place as hell ? 
 
 Old Man. Sir, I believe a hell most certainly, but I know 
 nothing of the errors you mention. 
 
 Another. Yes, you are in an error, and in so dreadful a 
 one, that if you die in it you wiU be damned for ever. 
 
 Old Man. Are you sure of that ? 
 
 Officer. Yes, it as sure as any thing in the world. 
 
 Old Man. If it is so, then are ye murderers of my soul. 
 
 There is silence in the multitude as the old man thus dis- 
 courses ; their attention is more earnest, and the officer, half 
 enraged, and ashamed, loudly continues. 
 
 Officer. What do you say, you impertinent fellow ? Are 
 we the murderers of your soul ? 
 
 Old Man. Do not be angry. Sir, at the sound of truth. 
 You yourself know that faith is the gift of God, that neither 
 I nor any other can extort this saving gift out of God's 
 hands, that God bestows his gifts on one man early, on ano- 
 ther late, just as he called the husbandmen into the vineyard. 
 Suppose now that I had not yet received this gift, as you 
 have, ought you to punish me for that misfortune ? Might 
 not God, in case you suffered me to live, might he not 
 impart to me as well as to you, this wholesome gift in a 
 
THE BAPTISTS. IxXXV 
 
 week, a month, a year ? If then you hinder me from 
 sharing therein, by depriving me of this time of grace, what 
 are you otherwise than murderers of my soul ? 
 
 But the officer of justice hurries him away, amid the mur- 
 murs of the people, whose hearts are moved by his courage and 
 his words. His condemnation does not linger, neither does the 
 sun reach his meridian splendour, before the glory of the 
 Lamb bursts upon the vision of his martyred servant. He 
 was beheaded for his testimony to Christ.^ 
 
 The reasoning of this old disciple cannot fail to strike the 
 reader, as coincident with that employed by ,Busher in the 
 pages of the first treatise in this volume.^ They were taught 
 in the same school, had received the " like precious faith," 
 and they bare witness to the cruelty and wrong of persecu- 
 tion for conscience' sake. 
 
 'No country afforded a refuge to this persecuted people, 
 though everywhere identified with the beginnings of the 
 reformation.^ Under whatever phase the reformed doc- 
 trines appeared, the principle which governed their success 
 or defeat met with strenuous opponents in the baptists. 
 Others might lend their consciences to the yoke of the civil 
 power, they must resist ; it was not the easy yoke of Christ. 
 Their appearance in England had been prepared by the pub- 
 lication of a book, entitled " The Sum of Scripture ; " many 
 extracts from which obtained the honour of a formal condem- 
 nation in an assembly of bishops and others, convened by 
 "Warham, the archbishop of Canterbury, at the command of 
 king Henry VIII. in the year 1530. It does not appear 
 whether this book was the production of a baptist, although 
 
 . ' Brandt's Hist, of the Reformation mox adsunt catabaptistas, ut ecolesias 
 
 in the Low Countries, i. 92, edit. Lond. renatas et feliciter institutas vastent aa 
 
 1720. diasecent. Bullinger, adv. Catabapt. 
 
 ' See pp. 22, 23. Epiat. ad Lector. 
 
 " Nam ubicumque Christus emergit. 
 
IxXXvi HISTORICAL INTRODUCTION. 
 
 the sentiments condemned were unquestionably held by them, 
 and for aught that we can find, by them only. We pass by 
 such as do not relate to our immediate subject, and produce 
 the following : — 
 
 " There be two sorts of people in the world, one is the 
 kingdom of God, to which belongeth all true Christian people, 
 and in this kingdom Christ is king and lord, and it is impos- 
 sible that in this kingdom, that is to say, among very true 
 Christian men, that the sword of justic& temporal should have 
 aught to do." 
 
 " There is another sort of people belongeth to the world, 
 and they be unrighteous ; and they had need of the sword of 
 temporal justice." 
 
 " Jesus Christ hath not ordained in his spiritual kingdom, 
 which is all true Christian people, any sword, for he himself 
 is the king and governor, without sword, and without any 
 outward law." 
 
 " Christian men among themselves have nought to do 
 with the sword, nor with the law, for that is to them neither 
 needful nor profitable ; the secular sword belongeth not to 
 Christ's kingdom, for In it is none but good, and justice." 
 
 In another work, condemned at the same time, it was 
 also asserted that, "No man ought to enforce, and compel 
 men to fasting and prayer by laws, as they hitherto have 
 done." ' 
 
 Many other sentiments were with these pronounced un- 
 godly and erroneous. Tyndale's New Testament was espe- 
 cially stigmatized, and the scriptures were declared to be 
 unnecessary for the people. The source of these " damnable 
 heresies " would seem to- be indicated by the two piroclama- 
 tions for their suppression, which immediately followed the 
 convention. They had been sown, it was declared, by the 
 
 ' Wilkitis, Concilia, iii. 732, 733, fol. ed. 1738. 
 
THE BAPTISTS. IxXXvii 
 
 disciples of Luther, and other heretics, perverters of Christ's 
 religion. Severe punishments were threatened " against the 
 malicious and wicked sects of heretics, who, by perversion of 
 holy scripture, do induce erroneous opinions, scnv sedition 
 among Christian people, and finally disturb the peace and 
 tranquillity of Christian realms, as lately happened in some 
 parts of Germany, where, by the procurement and sedition of 
 Martin Luther and other heretics, were slain an infinite 
 number of Christian people." * 
 
 Reference is here evidently made to the tumults which 
 sprang up in Germany in 1525, and with which it was supposed 
 the doctrines of the baptists had much to do. To none other 
 sect can the sentiments we have quoted, and the condemna- 
 tion of them in the proclamation, be supposed to refer. Two 
 years before, seven baptists from Holland had been impri- 
 soned, and two of them burnt. ^ Thus clearly showing that 
 such opinions had been broached in this country by members 
 of that sect which was known to hold them. 
 
 The year in which Henry obtained the recognition of his 
 claim as supreme head of the church, witnessed its exercise 
 in two proclamations published against the baptists and 
 sacramentaries, as the followers of Zuingle in his opinions 
 on the euoharist, were called. Many of the king's " loviag 
 subjects had been induced and encouraged, arrogantly and 
 superstitiously, to argue and dispute in open places, taverns, 
 and ale-houses, not only upon baptism, but also upon the 
 holy sacrament of the altar." The divine honour and glory 
 required his immediate interference, and his grace's church 
 must be defended from the inroads of these pestilent fellows. 
 Of them, and his purposes towards them, he thus informs us : — 
 *' Forasmuch as divers and sundry strangers of the sect and 
 false opinion of the anabaptists and sacramentaries, being 
 
 * Ibid. iii. 737. ' Danveis, Treatise of Baptism, p. 307, edit. 1674. 
 
IxXXviii HISTORICAL INTRODUCTION. 
 
 lately come into this realm, where they lurk Beoretly in divers 
 corners and places, minding craftily and subtilly to provoke 
 and stir the king's loving subjects to their errors and opinions, 
 whereof part of them, by the great travail and diligence of 
 the king's highness and his council, be apprehended and 
 
 taken, the king's most royal majesty declareth like a 
 
 godly and catholic prince, that he abhorreth and detesteth the 
 same sects, and their wicked and abominable errors and 
 opinions, and intendeth to proceed against such of them as be 
 already apprehended, according to their merits, and the laws 
 of the realm." And he further commands all such as have 
 not been found, to depart in eight or ten days, with all celerity 
 from the kingdom,^ 
 
 The proclamation next following brings into yet closer 
 juxtaposition the royal prerogativci, and its persecuting cha- 
 racter ; it also shows, by its early publication after the above, 
 the futility of all the despot's efforts to destroy the maintainers 
 of these obnoxious opinions. Many strangers, we are informed; 
 baptized in infancy, but who contemning that holy sacrament, 
 had^ presumptuously re-baptized themselves, had entered the 
 realm, spreading every where their pestilent heresies " against 
 God and his holy scriptures, to the great unquietness of 
 Christendom, and perdition of innumerable Christian souls." 
 A great number had been judicially convicted, " and have and 
 shaU for the same suffer the pains of death." The king's most 
 royal majesty, being " supreme head in earth, under God, of 
 the church of England, alway intending to defend and main- 
 tain the faith of Christ, and daily studying and minding above 
 all things to save his loving subjects from falling into any 
 erroneous opinions," accordingly ordains the banishment of 
 all such heretics in twelve days, "on pain to suffer death," if 
 they abide, and be apprehended and taken.'' 
 
 " Wilkins, iii. 777. ' Wilkins, iii. 779. 
 
THE BAPTISTS. IxXXlX 
 
 The royal pastor and vicar of Christ soon exhibited, in a 
 somewhat sanguinary manner, his care and anxiety for the 
 eternal well-being of his people. In the following year ten 
 were put to death in sundry places of the realm, while ten 
 others saved their lives by a timely recantation. Besides 
 these, nineteen Hollanders were accused of heretical opinions, 
 " denying Christ to be God and man, or that he took flesh 
 and blood of the Virgin Mary, or that the sacraments had any 
 effect on those that received t^em." Fourteen adhered to 
 their convictions, and were burnt in pairs in several places. 
 " It was complained," says the historian, " that all these drew 
 their damnable errors from the indiscreet use of the scrip- 
 tures." It was probably of these sufferers for conscience' 
 sake that Latymer spake, in his sermon before king Ed- 
 ward in 1552, already referred to.^ 
 
 The oppressive and persecuting nature of the royal supre- 
 macy was thus distinctly evinced. The political necessities 
 of the king prevented its exercise on catholics or reformers ; 
 but it fell with crushing weight on a defenceless people, who 
 dared not yield their religious convictions, as was done by 
 others, to the dictation of an arrogant and impious trespasser 
 upon the domain of the Highest. 
 
 The year 1538 is particularly noticeable for the zealous 
 efforts made to eradicate the baptists from the land. The 
 king had been for some time flattered with the hope of being 
 placed at the head of the league, which was contemplated by 
 the German Protestant princes for their defence, against the 
 combined powers of the emperor, Charles the fifth, and the 
 catholic states. It promised to be mutually advantageous, 
 could it be effected. In 1535, therefore, the king sent bishops 
 Fox and Heath, with Dr. Barnes, as ambassadors to Smal- 
 calde, to treat upon the subject, and several divines were 
 
 » Crosby, i. 32. Burnet, i. 196. Page Ixxii. 
 
XC HISTORICAL INTRODUCTION. 
 
 to be sent to England for the purpose of determining those 
 points of a religious character to which the king hesitated 
 to agree. 
 
 It was in this year (1538) that the ambassadors of the 
 league appeared at Henry's court, headed by Burghardt, vice- 
 chancellor of the elector of Saxony. Three points only 
 remained for determination, the denial of the cup to the laity, 
 the continuance of private masses, -and the ceKbacyOf ih.% 
 clergy. Henry would not give way. His mind was biassed 
 by the bishops who still adhered to the old superstition. 9 In 
 the month of October the king wfote to the elector, requesting 
 the presence of Melancthon to assist him in promoting the 
 " true glory of Christ, and the tranquillity and discipline of 
 his religion." It might be that one so gentle could strike out 
 a middle path, at once satisfactory to the royal conscience, and 
 to the earnest desires of the reformers. 
 
 About this time one Peter Tasch, a baptist> was apprehended 
 by the landgrave of Hesse. On him was found a corresponr 
 deuce with certain English baptists, some one of whom had 
 recently published a book on the incarnation of Christ* 
 Much benefit was expected to follow this publication, in the 
 wider dissemination of their opinions in this country, whither 
 Tasch himself purposed shortly to proceed, unless hindered, 
 as he said, by the Spirit of God. Of these cirCunistanceajthe 
 elector informs Henry, when replying to his application 
 for the assistance of ' Melancthon. A two-fold good was 
 expected to foUow this token of evident anxiety for the 
 welfare of Henry's realm. The kiag would be flattered and 
 pleased, and, at the same time, the elector would purge 
 himself from all suspicion of harbouring these people in his 
 own dominions ; thus the main object of the ambassage, the 
 union of Henry with the league, would be facilitated. He 
 
 ' Short's Hist, of Ch. of England, p. 133, edit. 1840. 
 
THE BAPTISTS. Xci 
 
 therefore transmitted a copy of the correspondence, and de- 
 scribed their heresies and practices. It was in Frisia and 
 Westphalia, he tells the king, that the sect especially found 
 its home. It fled those countries where the gospel shone with 
 purest light. For this reason the churches of Germany were 
 more tranquil than those of Belgia ; still, through the whole 
 of Germany these errorists, impostors, and fanatics, stealthily 
 wandered. One feature, especially, marked them, — they con- 
 demned the baptism of infants. To this prime herefey they 
 added many other errors. " And inasmuch as an appearance of 
 great humility and patience is most efficacious in deceiving the 
 souls of men, they teach a community of goods, disapprove of 
 all punishment, deny the duty of a Christian to exercise magis- 
 tracy or justice, refuse to take an oath, and lastly they take 
 away the political administration which God hath appointed 
 and approved." He further enumerates some other errors by 
 which a superstitious people were led astray. " They wan- 
 der," he says, "in secret places, and spread in privacy the 
 virus of their doctrine. When seized, learned men attempt 
 to save them, but if they pertinaciously defend their condem- 
 nation of baptism, or their other impieties, or their judgment 
 of political duties, which itself is seditious, then they are 
 punished." Thus did the elector, under th6 tuition of the 
 reformers, and by the pen of Melaricthoa, exhibit his zeal and 
 resolution to defend the "true and catholic doctrine of the 
 church of Christ." ' 
 
 Henry's zeal required but little to inflame it against these 
 obnoxious oppugners of his supremacy over the church of 
 God. On the 1st of October he issued a proclamation to 
 Cranmer, and eight other bishops and clerics, to proceed 
 inquisitorially against the ba]f>tists, to search for their books. 
 
 > Seckendorf, Hist. Lutheran, Ub. III. sect. 66. Add. i. p. 181. 
 
 ^2 
 
Xcii HISTORICAL INTEODUCTION. 
 
 and particularly to scrutinize with all diligence their letters. 
 They were to urge them to recant, confuting and judging 
 them " by the dogmas of the catholic church, and by the 
 scripture." But if they were obstinate, then were they to 
 exterminate them from the congregation of the faithful, and 
 finally at their pleasure commit them, with their writings, to 
 the flames.^ This cruel edict could not have much hindered 
 the progress of the truth, since we find the king, on the 16th 
 of November following, constrained to publish a proclamation 
 Commanding that no book should be imported or printed 
 without a license, especially and again condemning to the 
 flames the works of baptists and sacramentaries.^ 
 
 Not that these proceedings were without their seal of 
 blood and martyrdom. On the 24 th of November some of these 
 men, who, " whilst their hands were busied about their manu- 
 factures, their heads were also beating about points of divi- 
 nity," bare fagots at Paul's Cross, and three days after a man 
 and woman were burnt in Smithfield.* The violence of the 
 king yet further appeared in the following month, while 
 keeping Christmas at Hampton Court. Cruelty was pastime 
 and festivity to him. A letter was issued to the justices of 
 peace throughout the country " to set forth his good inten- 
 tions for the wealth and happiness of his people ! " Its burden 
 was an increase of rigour against the unfortunate baptists.^ 
 Many of them fled. It was in the depth of winter when in 
 secrecy and haste they sought refuge in Holland. But 
 betrayed by envious men, they fell into the hands of tyrants 
 there. After many trials of their faith, exhibiting throughout 
 great patience and perseverance under their sufferings, they 
 were sentenced to death. On the 7th of January, sixteen 
 men were beheaded at Delft, and fifteen women drowned, for 
 
 ' Wilkins, iii. 836. 837. ' Fuller, Bk. V. sect. iv. c. 11. 
 
 ' Burnet, ii. 13", edit. 1716. » Burnet, iii. 140. 
 
THE BAPTISTS. Xcili 
 
 their testimony to the truth of Grod. Twefaty-seven other 
 refugees had but a few months before passed through 
 the great tribulation, and laid down their lives on the same 
 spot.^ 
 
 No crime was charged against them, but that of thinking 
 differently from their persecutors. Whether their sentiments 
 were true or false, they were martyrs for opinion. No 
 pretence of rebellion, nor any disposition to resist lawful 
 authority, could be substantiated. It was seditious in them 
 merely to reject the exercise of royal or magisterial power in 
 things of God. That Ihia cruelty failed as it deserved, we 
 have the king's own declaration ; he found it needful to 
 adopt milder measures, and to try what an act of grace could 
 do. On February 25th, 1539, he accordingly issued his royal 
 proclamation of mercy. The baptists were the particular objects 
 of the sovereign's anxiety ; many of his people had imbibed 
 their doctrines, and this document is an unexpected and 
 unquestionable testimony to their numbers and constancy.^ 
 
 It is not conceivable that this degree of lenity should have 
 been exhibited towards them, had they been guilty of rebellious 
 or traitorous practices. Their religious sentiments alone 
 exposed them to the stroke of the iron hand of the oppressor — 
 
 • Van Braght. Het Bloedig Toonel of flock, and much lamenting also their 
 
 Martelaers-Spiegel des Doopsgesinde, ii. simplicity, so by devilish craft circum- 
 
 145. scribed of his inestimable goodness, 
 
 ' "And wherefore of late certain ana- pity, and clemency, is content to remit, 
 
 baptists and sacraraentaries, coming out pardon, and forgive all and singular 
 
 of outward parts into this realm, have, such persons, as well his grace's subjects 
 
 by diverse and many perverse and as other all such faults as they have 
 
 crafty means, seduced many simple committed by falling into such wrong 
 
 persons of the king's subjects, which, and perverse opinions, by word or 
 
 as his highness trusteth, now be sorry writing." He concludes by announcing 
 
 for their offences, and minding fully to his determination that if any should in 
 
 return again to the catholic church .... future " fall to any such detestable and 
 
 the king's highness like a moat loving damnable opinions," the laws should be 
 
 parent much moved with pity, tender- strictly and without mercy enforced 
 
 ing the winning of them again to Christ's against them. Wilkins, iii. 843. 
 
XCIV HISTORICAL INTRODUCTION. 
 
 sentiments fatal to the high-handed and impious assumption 
 of the monarch. But neither gentleness nor severity could 
 hinder the progress of the truth. The king's care about 
 religion failed to prevent "divers great and real errors and 
 anabaptistical opinions from creeping about the realm." In 
 1540 he again attempted what threats could do. Resolved, if 
 possible, to exterminate them, the baptists were excluded from 
 the general pardon proclaimed at the rising of parliament in 
 July. That none might mistake the objects of his indigna- 
 tion, he enumerated their errors. " Infants ought not to be 
 baptized ; it is not lawful for a Christian man to bear office 
 or rule in the commonwealth ; every manner of death, with 
 the time and hour thereof, is so certainly prescribed, appointed, 
 and determined to every man by God, that neither any prince 
 by his word can alter it, nor any man by his wilfulness pre- 
 vent or change it." ^ Such were some of the opinions to be 
 answered with fiery wrath to those ith'at maintained them. 
 Truly ikej imply the helplessness of sovereign authority to 
 turn back the purposes of Grod, or to change the ordinances 
 of his house. But the oppressed, like the children of Israel 
 in Egypt, grew and multipUed. 
 
 Amid the fluctuating policy of this reign, an almost uniform 
 course of persecution was pursued. And if both catholics * 
 and protestants felt occasionally the severity of the royal 
 prerogative, they yet united to hunt down with loud bowlings 
 of execration those who committed the unpardonable crime of 
 exercising liberty of judgment, and of uttering sentiments 
 destructive of the monstrous assumptions which make the 
 church the fold of every unclean beast, the prey of ravening 
 wolves wearing the garb of messengers of the living God. 
 
 The ascendancy of the reform party in the councils of 
 Edward, by no means improved the position of the baptists. 
 
 ' Collier, V. 69. Strype, Mem. I. i. 552. 
 
THE BAPTISTS. XCV 
 
 Their presence was regarded as the reproach of the reforma- 
 tion, and doubtless in some measure retarded its progress. 
 The reformers stigmatized their opinions as the depths of 
 Satan — an artifice of the great enemy to support his tottering 
 throne against the true followers of the Lamb. They 
 attempted disputation by word and writing, inveighed strongly 
 against their so-called sedition against the rightful power of 
 princes, and urged its repression by force of arms. Not a 
 reformer of any eminence can be named who did not take part 
 in this crusade. Luther, Melancthon, Zuingle, Bucer, Bul- 
 linger, Calvin, and others abroad ; at home, Cranmer, Laty- 
 mer, Ridley, Barnes, Philpot, Becon, Turuer, Veron, and 
 many more. Whether the baptists were confounded in dis- 
 putation or not, " the burden of the song is always, that at 
 the last the magistrates exerted their authority." Penal 
 laws, the ratio ultima of divines, were their most convincing 
 arguments — their Achilles.9 
 
 It was natural that the reformers should highly laud the 
 tranquillity which they enjoyed during the short reign of the 
 youthful Edward. It was indeed to them " a breathing time." 
 So far as they were concerned, the rage of persecution 
 ceased : to try, as it were, their temper, and put to the proof 
 their charity and magnanimity. But though the sword was 
 wrested from their adversaries' hands, it was employed with 
 unsparing severity on the obnoxious sect. Even in the first 
 year of Edward's reign we find Ridley and Gardiner strangely 
 united together in a commission to deal with two baptists of 
 Kent. Gardiner had but lately been released from prison, 
 into which he had been thrown for his bold remonstrances 
 against the innovating purposes of the council. He must 
 have been reluctant to act with his fellow bishop, though it 
 were to persecute, since Ridley felt himself constrained 
 
 ' Bayle's Diet. Art. Anabaptists, note B. 
 
XCvi HISTORICAL INTRODtTCTION. 
 
 seriously to exhort his colleaguCj not only to receive the true 
 doctrine of justification, but also to be diligent in confounding 
 the numerous baptists of his diocese.* 
 
 Their numbers, however, still increased. Their opinions 
 were " believed by many honest meaning people." ^ It might 
 be that Robert Cook, or Coooh, was not one of this kind, 
 since through fear of loss of place he finally recanted, and 
 solaced himself for his retractation by retaining the office of 
 gentleman of the queen's chapel in Elizabeth's reign, which 
 his opinions had brought in jeopardy ; at the period in 
 question, he was a man of some repute in the court of 
 Edward. He was of courteous, fair deportment, of some 
 learning, and well skilled in music ; to which we may add; 
 the description of Dr. Turner, his antagonist a few years 
 later, that he wore a ring, was a curious musician, a tall man, 
 and lived single. He was in habits of intimacy with Park- 
 hurst, Coverdale, Jewel, Turner, and other learned men, 
 with whom he often disputed against the baptism of infants, 
 and on original sin, besides " dispersing divers odd things " ^ 
 about the Lord's supper. With them he went into exile 
 during the reign of Mary. 
 
 Dr. Turner seems to have been particularly incited to 
 
 ' Strype's Memorials, II. i. 107. = Strype, Mem. II. i. 110. 
 
 " In very deed I was sent from the ' Among the Zurich Letters, second 
 
 council to my lord of Winchester, to series, page 236, is a letter from him to 
 
 exhort him to receive also the true con- Rodolph Gualter, under the date of 
 
 fession of justification. And because August 1 3th, 1S73. In this he in- 
 
 he was very refractorious, I said to him> quires the opinion of Gualter on certain 
 
 Why, my lord, what make you so great circumstances attending the primitive 
 
 a matter herein? Yon 'see many ana- celebration of the Lord's supper, which 
 
 baptists rise up against the sacrament of he thinks ought to be observed with a 
 
 the altar j I pray you, my lord, be dili- plentiful supply of food and wine, after 
 
 gent in confounding of them. For at the manner of the paschal feast, and the 
 
 that time my lord of. Winchester and I Corinthian agaps. In Edward's reign 
 
 had to do with two anabaptists in Kent." he was keeper of the wine-cellar, Peter 
 
 Ridley's Examinations, Fox, Acts, &c. Martyr wrote him a long letter in de- 
 
 iii. 489, ed. 1641. fence of infent baptism. 
 
THE BAPTISTS, XCVii 
 
 oppose him. "Because," says he, in the dedication of his 
 book to Latymer, " I did perceive that divers began to be 
 infected with the poison of Pelagius, I devised a lecture in 
 Thistelworth against two of the opinions of Pelagius, namely, 
 against that children have no original sin, and that they ought 
 not to be baptized. But within a few weeks after, one of 
 Pelagius' disciples, in the defence of his master's doctrine, 
 wrote against my lecture, with aU the learning and cunning 
 that he had. But lest he should glory and crake among his 
 disciples, that I could not answer him, and to the intent that 
 the venomous seed of his sowing may be destroyed, and 
 so hindered from bringing forth fruit, I have set out this 
 book."* 
 
 The paucity of existing documents written by baptists of 
 this age, renders any accession to our gains, however small, 
 of great value. And though they may pass through the 
 refracting medium of bitter enmity, they are of the more 
 value from their unquestionable authenticity. We may then 
 be permitted to quote a few passages from this rare work, 
 the sentiments of which will be found singularly coincident 
 with certain views propounded in the pages that follow, and 
 place beyond dispute the historical identity of the doctrinal 
 « sentiments of the English baptists of the sixteenth century, 
 with those of the authors of the early pamphlets in this 
 volume. 
 
 * A Preservatiue, or Triacle agaynste of Doctor of Medicine. On Edward's 
 
 the poy8on of Pelagiua lately renued accession he returned home, and was 
 
 and etyrred up agayn by the furious secte preferred to a prebend of York, and 
 
 of the Anabaptistes : deuysed by Wyl- made canon of Windsor; he was ordained 
 
 lyam Turner, Doctor of Physick. Im- in 1SS2, after his preferment. He was 
 
 print,30th Jan. 1551, not paged. In the also incorporated M.D. of Oxford, and 
 
 reign of Henry, Turner was an active made physician to the Duke of Somerset, 
 
 preacher of Lutheranism throughout After his exile under Mary, he regained 
 
 the country, for which he was impri- all his preferments. Tanner, Biblioth. 
 
 soned. Being liberated, he went to Script. &c. p. 726, ed. 1748. 
 Italy, and at Ferrara acquired the title 
 
XCVIU HISTORICAL INTRODUCTION. 
 
 The rejection of the reformers' practice of infant baptism 
 might, on the principle of antagonism which so often rules in 
 controversy, be expected to lead to some modification of the 
 doctrine of original sin, on which it was professedly founded. 
 It was held that baptism was necessary to salvation, that by 
 it sins actual and original were remitted, and it was concluded 
 that to refuse baptism to infants, involved either their final 
 perdition, if so dying, or their freedom from that original 
 depravity or guilt which brings death on all the posterity of 
 Adam. It was in the following manner. Turner informs us, 
 that the baptists met the former part of the assertion. " By 
 baptism alone is no salvation, but by baptism and preaching ; 
 and certain it is that God is able to save his chosen 
 church without these means. But this is his ordinary way 
 to save and damn the whole world, namely, by offering remis- 
 sion of sins and baptism to all the world, that thereby the 
 believers may be absolved from all conscience of sin, and the 
 disobedient and unbelievers bound still either to amend or 
 to be damned ; for he that believeth not is already damned." 
 In another place the baptist most plainly asserts, for Turner 
 professes to quote from one of their writings, that a moral 
 change must precede the rite ; of this it is only the symbol, 
 and without it is unprofitable. " For this, I say, the remission t 
 of sins is offered to all, but aU receive it not; the church 
 sanctified by faith in the blood of Christ only receiveth it, 
 and unto them only baptism belongeth. Therefore none 
 ought to receive it but such as have not only heard the good 
 promises of God, but have also thereby received a singular 
 consolation in their hearts, through remission of sin, which 
 they by faith have received. For if any receive baptism 
 
 without this persuasion, it profiteth them nothing „.. 
 
 Sacraments do not profit them which hear not the promise, 
 and know not what it meaneth." 
 But if so, the reformer would reply, how can the original 
 
THE BAPTISTS. Xcix 
 
 depravity of man be removed? The laver of baptism is the 
 fountain where the birth-sin is washed away ; do you mean 
 to say that mankind did not fall in Adam, and. become par- 
 taker of his guilt ? " But now, I say," replies the baptist, 
 " that all the world hath sinned, and is defiled in Adam. How 
 now, will water scour away the filth of this corruption ? No ; 
 it is a wound received in the soul, and is washed away but 
 
 with the only faith in the blood of Christ Though sin 
 
 be common to all, yet baptism is not common to all." But 
 what of infants ? Can they believe ? Are they not defiled 
 with the leprosy of sin ? How may they wash and be clean ? 
 Thus then the baptist. " If Christ had counted infants so 
 defiled with Adam's sin as ye do, he would never have sent 
 his apostles and us unto children to be defiled of them. But 
 now he sendeth us thither for cleanness, to become such as 
 they are, if we would enter into the kingdom of God ; washed 
 to the unwashed, christened to the unchristened, believers to 
 unbelievers : not to become leprous, but that we should be 
 full of innocency and simplicity ; for it is written. Except ye 
 convert, and become as these infants, ye shall not enter in the 
 Mngdom of heaven. (For they are pure virgins, and they have 
 made white their garments in the blood of the Lamb)." His 
 evident meaning is, that the bhod of Christ cleanseth from all 
 sin ; original, in those who cannot believe, — original and actual, 
 in those who can. Turner would seem most reluctantly to 
 quote the latter explanatory clause of this passage, (for he 
 places it in the margin,) important as it is to vindicate the bap- 
 tists from the charge of denying with Pelagius all original 
 defilement ; there waa corruption, but not guilt ; depravity, 
 but not sin. That ancient heretic held, "that baptism is 
 necessary for persons of all ages, in order that the baptized 
 person might be adopted as a son of God ; not because he 
 derived from his parents any thing which could be expiated in 
 
C HISTORICAL INTRODUCTION. 
 
 the layer of regeneration." * An opinion sufficiently diverse 
 to have prevented the confounding the baptists with the 
 Pelagians. But a point was gained, if ancient obloquy could 
 be attached to their supposed modern representatives. 
 
 Whether Dr. Turner felt himself unable to reply, or the 
 question too thorny for a clerical physician to handle, he was 
 not unwilling nor forgetful to remind his antagonist of the 
 peril in which he stood, while maintaining these obnoxious 
 views. " For as much as ye are an open felon against the 
 king's laws, and have committed such felony, as ye are 
 excepted out of the pardon, whereof thieves and robbers 
 are partakers. Almighty God amend you, and bring you 
 into the high way again, and save you from it, that ye 
 have justly deserved." Threats and bribes were well ap- 
 proved modes of conversion in those days, and Robert Cook 
 fell beneath their combined power. Heresy had ceased to be 
 treated as an ecclesiastical offence among the reformers, inas- 
 much as it was felony and treason to oppose the will of the 
 magistrate in the imposition of religious belief.^ True martyrs 
 were thought to be found only amongst the protestants of 
 established churches, the upholders of national creeds. All 
 other suflferers for conscience' sake, were execrable traitors 
 and felons, enduring that only which they had "justly de- 
 served." That life and death should hang on the profession 
 of such sentiments as the above, is truly a display of the most 
 hateful tyranny, to be abhorred by every one who receives 
 the words of Jesus, / came not to destroy merHs lives, hut to 
 save them. 
 
 ' Davenant on Colossians, ii. 326. and goods, or that it is made breaking 
 
 AUport's translation. , of the king's peace, or treason unto bis 
 
 ^ " Let it not make thee despair, highness to read the word of thy soul's 
 
 neither yet discourage thee, reader, health." Tyndale, Pref. to Obedience 
 
 that it is forbidden thee in pain of life of a Christian Man. Works, ii 165. 
 
THE BAPTISTS. CI 
 
 The year 1548 witnessed several recantations of these sen- 
 timents. Many strenuous efforts were made to put down by 
 force, opinions now freely broached in opposition to the views 
 of the ruling party.^ The absurdity of supposing that the 
 civil magistrate has superior advantages for the discernment 
 of truth, or that any thing short of infallibility can justify the 
 presumption of dictating to the consciences of his subjects, may 
 be well illustrated by a reference to the catechism now put 
 forth by Cranmer for the guidance of the popular mind, and 
 to preserve it from the heresies, and "naughty doctrine" 
 taught by false and privy preachers. Could their doctrine be 
 more heretical or " naughty " than the following ?— "That if it 
 had happened to us to be born of heathen parents, and to die 
 without baptism, we should be damned everlastingly ; " that 
 the second birth is by the water of baptism, in which our sins 
 are forgiven, and the Holy Ghost poured into us ; that there 
 are three holy seals or sacraments by which God's ministers 
 do work, baptism, absolution, and the Lord's supper ; that 
 baptism makes us partakers of the remission of sins, of the 
 Holy Ghost, and of the " whole righteousness of Christ ;" and 
 that when the minister absolves, we ought to believe that our 
 sins, are truly forgiven.^ "Was Cranmer indeed fitted to be 
 the infallible instructor of the people, in pure doctrine, freed 
 from the inventions of men ? 
 
 At all events he will act as if it were so. For the next 
 year (154|f ) becomes memorable for the establishment of a 
 protestant inquisition, under the primate's especial direction, 
 and by which two persons at least were doomed to a fiery 
 purgation. This tribunal continued in active operation 
 through the remainder of the reign. Upon the pretext that 
 many strangers from abroad had appeared in the country, and 
 were making many proselytes, a commission was issued on 
 
 » Strype'g Cranmer, pp. 264— 257. 183, 186—189, 197, 202. Oxford 
 
 » Cranmer's Catechism, pp. 61, 182, edition. 
 
Cll HISTORICAL INTRODUCTION. 
 
 the 12th of April, granting the amplest powers to inquire 
 after heretical praivity.^ The inquisitors' were Cranmer, 
 the bishops of Ely, Worcester, Chichester, Lincoln, and 
 Rochester, with some of the king's counsellors ; his two 
 secretaries, with Cox, Latymer, Hales, and others. We must 
 give the opening portion of this document, as it will mark 
 distinctly the connection of the dogma of royal supremacy in 
 things of God, with its natural consequence — persecution. 
 " Although to all kings it belongeth to preserve intact the 
 Christian faith and church, by their royal authority, to us 
 especially it appertains, who are called by a certain title 
 Defender op the Faith, that we take care that the 
 noxious weeds of heresy, and the blemish of evil doctrine, 
 should not be privately sown among our people." The bap- 
 tists are the peculiar objects of its provisions. They are said 
 to have instilled into the ears of the king's subjects, and into 
 the minds of his "ignorant" people, their wicked opinions, 
 their impious and impure dognjas; Therefore must they be 
 extirpated and repressed. The commissioners are then 
 directed to inquire in every way for them, to examine wit- 
 nesses upon oath, to proceed with secrecy, and even without 
 the forms of justice.'' Salutary penances should be imposed 
 on the penitent, who might then be absolved, and re-admitted 
 to the church. But the obstinate must be ejected from the 
 congregation of the faithful, and exterminated. If the atro- 
 city of their deeds demands it, they must be delivered to the 
 secular power. Prisons and chains might be freely employed 
 at the discretion of the tribunal. 
 
 Joan Boucher, whose case now comes before us, must have 
 been at this time in the hands of her foes ; for on the 30th of 
 April, eighteen days only after the issue of the commission, 
 
 ' Crosby, i. 47 . Foedera Tom. vi. pars iii. ed. Hagse 1741. 
 
 ^ Cognitores, inquisitores, judices, et " Ac sine Btrepitu, et figuia judicii. 
 
 commissarios nostros, &c. Bymer's Rymer Feed. Tom, vi. pars iii. 
 
THE BAPTISTS. ciii 
 
 she was arraigned for the crime of heresy before this pro- 
 testant inquisition, and her sentence formally pronounced. 
 From Cranmer's own archiepiscopal Register we learn, that 
 he himself sat as principal judge on the occasion, assisted by 
 Sir Thomas Smith, W. Cooke, dean of arches, Hugh Latymer, 
 and Dr. Lyell, as the king's " proctors, inquisitors, judges, 
 and commissaries." ^ 
 
 Joan Boucher had been an active distributor of the proscribed 
 translation of the New Testament by Tyndale. The cSurt 
 of Henry was the scene of her zealous labours, where she oft 
 Introduced the sacred volumes unsuspected, tying the precious 
 books by strings to her apparel.* Although ready In the 
 scriptures, she could not read them ; no uncommon defect 
 In that day, even In people of rank. Much of her time was 
 occupied In visiting the prisons, wherein were Incarcerated 
 her companions In tribulation, whom It was her wont perpe- 
 tually and bountifully to assist.' 
 
 But there was one error which was suflScIent to expose her to 
 the poisonous breath of calumny, and to the burning flame. For 
 this she now appears before the Inquisitors, " in the chapel of 
 the blessed Mary In St. Paul's." The examinations are long, 
 the judges learned, and apparently desirous to save her from 
 the stake. She cannot, she will not be convinced that she 
 holds any heresy derogatory to the truth. Neither entreaties 
 nor threats move her. A good conscience emboldens her. At 
 last she utters language grievous to hear, but which smites 
 the consciences of her judges with Its telling truth. "It Is 
 a goodly matter to consider your ignorance. It Is not long 
 ago since you burned Anne Askew for a piece of bread, and 
 yet you came yourselves soon after to believe and profess the 
 same doctrine for which you burned her. And now forsooth 
 you will needs bum me for a piece of flesh, and in the end 
 
 ' Wilkins, Concilia, iv. 42. ' Fox Johan. Rerum in Ecclesi^ 
 
 * Strype's Memor. II. i. 335. Gestarum. Basil, fol. 202. 
 
CIV HISTORICAL INTRODUCTION. 
 
 you will come to believe this also, when you have read the 
 scriptures, and understood them." ^ 
 
 With the " fear of Grod before his eyes," and with invoca- 
 cation of the name of Christ, the " reverend father in Christ, 
 Thomas, archbishop of Canterbury," with the full approbation 
 of his colleagues, now proceeds to pronounce her doom. The 
 sentence contains her crime and its punishment. " You be- 
 lieve that the word was made flesh in the virgin's belly, but 
 th^ Christ took flesh of the virgin you believe not ; because 
 the flesh of the virgin being the outward man, sinfully gotten, 
 and bom^ in sin, but the word by the consent of the inward 
 man of the virgin was made flesh. This dogma, with obsti- 
 nate, obdurate, and pertinacious mind, you affirm, and not 
 without much haughtiness of mien. With wonderful blindness 
 of heart, to this you hold ; therefore, for your demerits, obsti- 
 nacy, and contumacy, aggravated by a wicked and damnable 
 pertinacity, being also unwilling to return to the imity of the 
 church, you are adjudged a heretic, to be handed to the 
 secular power, to suffer in due course of law, and finally the 
 ban of the great excommunication is upon you." The 
 inquisitors complete the labours of the day, by announcing to 
 the youthful sovereign, through their president, that they had 
 decreed her separation from the Lord's flock as a diseased 
 sheep. " And since," say they, " our holy mother, the 
 church, hath naught else that she can do on this behalf, we 
 leave the said heretic to your royal highness, and to the secular 
 arm, to suffer her deserved punishment." "< 
 
 Considerable delay, however, occurred before the execution 
 of the sentence. We may give the reformers credit for an 
 earnest desire to lead Joan Boucher to more correct views, but 
 must not withhold an expression of just abhorrence at the 
 bloody deed, and at the hateful principle on which they acted. 
 
 • Strype, Mem. II. i. 33S. ' Wilkins, Concilia, iv. 42, 43. 
 
THE BAPTISTS. CV 
 
 They had adopted an unsound basis for their reformation, 
 and its necessary result was oppression of conscience; the 
 exercise of freedom of thought and judgment, upon scripture 
 truth was impossible. Ridley of London, and Goodrich of 
 Ely, were especially active in their endeavours to reclaim 
 her ; to whom must be added, Cranmer, Latymer, Lever, 
 Whitehead, and Hutchinson.^ 
 
 A year within three days was passed in these unavailing 
 eiForts. Her constancy remained unshaken. On the 27th of 
 April, the council issued their warrant to the lord chancellor 
 to make out a writ for her execution ; and Cranmer is said 
 by Fox to have been most urgent with the young king to 
 affix the sign manual to the cruel document. The youthful 
 king hesitated. Cranmer argued from the law of Moses, by 
 which blasphemers were to be stoned to death ; this woman 
 was guilty of an impiety in the sight of God, which a prince, 
 as God's deputy, ought to punish. "With tears, but uncon- 
 vinced, the royal signature was appended.^ Rogers, the 
 proto-martyr of Mary's reign, also thought that she ought to 
 be put to death, and when urged with the cruelty of the deed, 
 replied, " that burning alive was no cruel death, but easy 
 enough." ^ He was soon called, in the reign of Mary, to 
 test the truth of his own remark. 
 
 The bishops had, however, resolved that she should die, 
 and on the 2nd of May, 1550, she appeared at the stake in 
 Smithfield. Here further effi)rts were made to shake her 
 
 ^ Hutchinson's Works, Biog. Notice, mercilessly condemned her to death, and 
 
 p. iii. Parker Society, edit. acted throughout as the chief inquisitor. 
 
 ° We do not attribute much import- Fox had too many reasons to withhold 
 ance to the attempt to vindicate Cran- the statement were it not true, and it 
 mer at the expense of Fox's veracity; can add but little to Cranmer's guilt, 
 since if he were not guilty of urging the that at his persuasion Edward corn- 
 king to sign .the warrant of execution, mitted her to the flames. See Hut- 
 nor present at the council when the chinson's Works, Biog. Notice, pp. 4, S. 
 issue of it was determined upon, he had ' Pierce's Vindication, p. 34. 
 
 h 
 
CVl HISTORICAL INTRODUCTION. 
 
 confidence. To bishop Scory was allotted the duty of preaching 
 to the sufferer, and to the people, on the occasion. "He tried 
 to convert her; she scoffed, and said he lied like a rogue, and 
 bad him, ' Go read the scriptures.' " ^ It was doubtless an 
 indignant rejection of the shameful misrepresentations which 
 in that hour of trial were made of her faith. She clave to 
 those words of truth which were her joy and strength, in the 
 moments of her dying agony. She loved and adored the holy 
 and immaculate Lamb of God. 
 
 We must look for the rise of the opinion attributed to this 
 Christian female to the gross Mariolatry of the Romish church. 
 For more than two hundred years the pulpits of Christendom 
 had resounded with the conflicting asseverations of the fol- 
 lowers of St. Dominic and St. Francis, the one maintaining, 
 the other denying, the immaculate purity and sinlessness of 
 the mother of God.' The grossest indecencies were uttered 
 in their intemperate harangues, and nature's secrets laid open 
 by vulgar hands to the vulgar gaze. Thus a subject wrapt 
 in profound mystery was forced upon thoughtful minds, and 
 it became heresy to doubt the common and gainful sentiment 
 of the holy virgin's untainted nature. Fox would seem to 
 refer to this when speaking of Boucher ; he says, " that she 
 and others appeared to differ somewhat from the catholics ; "* 
 and he then instances her views on this subject, as the alone 
 feature that marred her Christian excellence. At a much 
 later period, in 1 620, a baptist distinctly avers that it was in 
 order to advance the high estimation in which Rome holds 
 the virgin, that the council of Trent declared her to be ex- 
 
 ' Strype, Memor. II. i. 335. a Christian Man, Preface. Works, i. 
 
 ' "And of what text the grave (grey ?) 196. 
 friar proveth that our lady was without * A catholicis nonnihil diasentire vide- 
 
 original sin, of the same shall the black bantur. Rerum in Eccles. Gest. fol. 
 
 friar prove that she was conceived in 202. 
 unginal sin." Tyndale's Obedience of 
 
THE BAPTISTS. - CVll 
 
 empt from all sin.^ Were it not so, it was argued, how was 
 it possible for Jesus Christ "to escape all contamination ? Can 
 a clean thing come out of an unclean ? So then must it be 
 that the mother and the son were alike sinless and undefiled. 
 It is easy to conceive that a simple mind, in rebutting this 
 view of the virgin's purity, might fall into a mode of stating 
 the mystery of the incarnation somewhat divergent from 
 the truth, if indeed the subject be susceptible of accurate 
 statement at aU.^ 
 
 But It is by no means clear that Boucher held a sentiment 
 every way so objectionable, as her persecutors would seem to 
 affirm. It was certainly stated by herself in a form. If not 
 perfectly intelligible, yet wanting in those offensive features 
 which are generally put prominently forth as her peculiar 
 demerit. ""When I," says Mr. Koger Hutchinson, "and my 
 well-beloved friend, Thomas Lever, and others, alleged this 
 text against her opinions. Semen mulieris conteret caput ser- 
 pentis, The seed of the woman shall grind, or break, the serpents 
 head; she answered, 'I deny not that Christ is Mary's seed, 
 or the woman's seed, nor I deny him not to be a man ; but 
 Mary had two seeds, one seed of her faith, and another 
 seed of her flesh, and in her body. There Is a natural and 
 a corporal seed, and there Is a spiritual and an heavenly 
 
 " A Description of what God, &c. and with him his followers, the Fran- 
 
 p. 121. ciscans, and since that time, the Jesuits. 
 
 ° St. Anselm taught in the eleventh It was opposed by Aquinas and the 
 century, Omnes in peccatis mortuos, Dominicans, and led to a violent dispute 
 demt^ solummodo matre Dei. He fur- in the church of Rome from the ISth to 
 ther says, Quemadmodum Deus ea sub- the 17th centuries. Knapp's Lectures 
 stanti^ genuit eum, per quem cunctis on Christian Theol. p. 255. Ward's edit, 
 originem dedit ; ita beata virgo Maria Still Aquinas taught as follows : Beata 
 de sua carne mundissim^ peperit illum_ virgo, in sui sanctificatione, fuit ab 
 Magdeburg. Centuriatores, Cent. xi. originali peccato purgata ; in filii sui 
 torn, iii, 335, 34. The unspotted con- conceptione, totaliter a fomite mundata ; 
 caption of the mother of Jesus, was in sui vero assumptione, ab omni mi- 
 taught in the twelfth century in France ; seria liberata. Magd. Centur. Cent. 
 Duns Scotus adhered to this opinion, xiii. p. 117, torn. iii. 
 
 h 2 
 
CVIU HISTORICAL INTRODUCTION. 
 
 seed, as we may gather of St. John, where he saith, TTie seed 
 of God remaineth in him, and he cannot sin. And Christ is her 
 seed, but he is become man of the seed of her faith and belief, 
 of spiritual seed, not of natural seed ; for her seed and flesh 
 was sinful^ as the flesh and seed of others.' " ^ Had she been 
 as " ready " in the fathers as in the scriptures, she might have 
 added to her acute reply, and to the farther perplexity of her 
 visitors, that Augustine also saith, " It behoved him to be born 
 of a virgin, whom his mother's faith, and not natural desire, 
 had conceived."^ At all events, Cranmer and his fellow- 
 inquisitors, had no such special exemption from error on this 
 point, as to entitle them to proceed as if infallibility was in 
 their possession, and to attempt the exercise of a power over 
 the body and the soul, to commit the one and the other to the 
 blazing stake and to the flames of hell. 
 
 It would seem that a desire to intimidate a body daily 
 increasing in numbers, hastened the end of this servant of 
 God. More rugged methods than were agreeable to the 
 principles of the gospel were determined upon.^ The parlia- 
 ment which rose in February, especially exempted the baptists 
 from the pardon granted to such as had been concerned in the 
 late rebellion. Many were in prison. Their opinions on 
 baptism, on oaths, and on magistracy, were declared incon- 
 sistent with the well-being of a Christian commonwealth, i 
 Eidley, in the visitation of his diocese, received particular 
 directions to inquire after the baptists. Their assemblies 
 were to be sought out, and a report made, whether they 
 separated from the rest of their fellow-parishioners for the 
 private use of doctrine, and the administration of the 
 sacraments.' 
 
 1 Works, p. 146. 9 Strype, Memor. II. i. 335. 
 
 ' De Tirgine nasci oportebat, quem 1 Strype, Memor. II. i. 291. 
 
 fides matris, non libido, conceperat. 2 Cardwell's Doc. Annals, i. 79. 
 
 Enchirid. ad Laurent, cap. xxxiv. p. 1 93. 
 Taiichnitz edit. 
 
THE BAPTISTS. CIX 
 
 Complaints of the existence of some such congregations 
 were made to the council from the counties of Essex and 
 Kent. Secret assemblies were discovered at Bockinff and 
 Feversham, and in divers other towns and villages. These 
 congregations were supported by the contributions of their 
 members, mutual instruction was practised, and fellowship in 
 the gospel regularly maintained. Four of their teachers, 
 with a considerable number of the people, were accordingly 
 seized. About sixty persons were met in a house at Bocking, 
 when the sheriff interrupted their assembly. On appearing 
 before the council, they confessed the purpose of their meeting 
 to be "to talk of the Scriptures," and that they had not 
 gone to communion for two years. They were judged by 
 their examiners to hold many evil opinions, and to be guilty 
 of several superstitious and erroneous practices, and therefore 
 worthy of great punishment. Some were at once committed 
 to prison, and others bound in recognizances to the king in 
 forty pounds each man, to appear when called upon.' For a 
 while they were at liberty, but were soon brought into the 
 ecclesiastical court, and examined on no less than forty- six 
 articles. These articles related for the most part to the doc- 
 trines of original sin and predestination, which the baptists 
 were supposed to deny. Their opinions on the former gained 
 them the name of Pelagians. 
 
 Mr. Humphrey Middleton was the most eminent of the 
 ministers thus summoned for conscience' sake before the 
 ecclesiastical tribunal. He appears to have remained in 
 prison, by the authority of Cranmer, until the last year of 
 Edward's reign. To that prelate he is reported to have said, 
 after his condemnation, — "Well, reverend sir, pass what 
 sentence you think fit upon us, but that you may not say you 
 were not forewarned, I testify that your own turn will be 
 
 ' Strype's Cranmer, p. 335. 
 
ex HISTORICAL INTRODUCTION. 
 
 next." His release from prison took place at the king's death, 
 but was of short duration ; for in the reign of Mary he 
 was again the victim of intolerance, and with some others 
 found in Smithfield a pathway of fire to heaven.* 
 
 Mr. Henry Hart was another of the teachers of this inter- 
 esting community, and suffered with it the vicissitudes and 
 dangers of persecution. In the next reign he was also im- 
 prisoned for heresy, when he made himself conspicuous, not 
 only for his rejection of the predestinarian views of some of 
 the "martyrs, but also for the active controversy he maintained 
 with them. We know not whether he too suffered at the 
 stake. Greatly is it to be regretted that so little is known of 
 a church, considerable for its numbers, yielding its proportion 
 of confessors and martyrs to the Roman beast, and which, 
 we are told, was the first that made a separation from the 
 church of England, having gathered congregations of 
 their own.^ 
 
 Bold misrepresentations by professed ministers of peace, 
 exciting the rulers of the land to an exterminating warfare 
 against the baptists were not wanting. " Ye are placed in 
 authority," writes John Yeron to Sir John Gates, "for this 
 our county of Essex, in the which, many of these libertines 
 and anabaptists are running in, 'hoker moker,' among the 
 simple and ignorant people, to impel and move them to 
 tumult and insurrection against the magistrates and rulers of 
 this realm. Whom I trust if ye once know them, ye will 
 soon weed out of this country, to the great good and quiet of 
 the king's subjects of the same county and shire." ^ It was 
 their crime, that, sitting upon their ale-benches, wheresoever 
 
 " Pierce's Vindication, p. 3S. Fox, or rebel Anabaptist, and the true obe- 
 
 Acts and Men. p. 1519, edit. 1610. dient Christia", &c. Translated out of 
 
 ' Strype, Memor. II. i. 369. Latin into English, by Jho" Veron Se- 
 
 * A moste necessary and ftutefuU nonys. Imprinted at Worcester, anno 
 
 Dialogue betwene J' seditious Libertin 1561. 
 
THE BAPTISTS. CxL 
 
 they dare utter their poison, they taught the wrong of the 
 attempt to unite things civil and divine. Men who held that 
 magistracy was a civil ordinance of God, and to be obeyed in 
 all civil affairs, were guilty of contention, sedition, and 
 treason, when resisting its entrance into the church of God, 
 seeing " it is neithfer profitable nor yet necessary to a Chris- 
 tian commonweal." " Which," continues Veron, " would 
 God it were diligently weeded out by the magistrates and 
 rulers, that these most pestiferous anabaptists and libertines, 
 might once both feel and know, that they do not bear the 
 sword delivered unto them of God in vain." ^ 
 
 The commission of 1549 was renewed, with a few changes 
 in the commissioners, on the 18th of January, 1551, Cranmer 
 still holding the place of chief-inquisitor. Under its provi- 
 sions George van Pare surrendered his life at the stake. He 
 was charged with a denial of the deity of our Lord, "that 
 Christ is not very God." On the 6th of April he passed 
 through the same forms of trial as Boucher, and was in like 
 manner condemned. On the 25th he also was burnt in 
 Smithfield. He was a man of exemplary life, passing much 
 time in acts of devotion. He suffered with great constancy 
 of mind, embracing the fagots and the stake that were about 
 to consume him.^ 
 
 These acts are an indelible blot on the memory of Cran- 
 mer, and have been referred to by the Romanists as a pallia- 
 tion of the enormities of the following reign. But it is said 
 in reply, that no catholic suffered for religious opinions 
 during the rule of the youthful and gentle Edward. It was 
 a time of peaceful progress, when men might worship God as 
 truth and scripture required. This however, if true, cannot 
 excuse the persecutions that did occur, of which ample proof 
 
 ' Grindal also appears as a perse- ' Doc. Annals, i. 91. Wilkins, iv. 
 
 cuter of the Essex baptists. Ridley's 43. Neal, i. 42. 
 Works, p. 331. Parker Society. 
 
CXU HISTORICAL INTRODUCTION. 
 
 has been given; nor in the least exonerate Cranmer from 
 the guilt of being its active and constant promoter. Other 
 reasons, however, than the pacific disposition of the king, or the 
 supposed unwillingness of Cranmer to resort to these cruel 
 methods of propagating his faith, existed to render a catholic 
 persecution at once impracticable and dangerous. No credit 
 is due either to Edward or his council for their forbearance. 
 It was a constrained lenity, and owed nothing of its propriety 
 and worth to the generous or noble temper of the king's 
 advisers ; their principles were opposed to the existence of 
 any faith but such a one as coincided with their own. The 
 catholic party was too strong and too large to permit them to 
 venture on the impolitic course of coercion. Reformed 
 opinions had as yet but little hold upon that portion of the 
 community in whose hands lay the wealth and power of the 
 country. Romish practices were in many places used side by 
 side with the new "laudable ceremonies." The nation did 
 not feel itself reformed, and the leaders of the movement saw 
 the impossibility of any other than a gradual submission to 
 their imposed formularies of faith. Still there was no inten- 
 tion to bear the presence of Romanism beyond a certain 
 point. If it ceased to be passive, it was at once met with 
 stern threatening and reproof. Gardiner for his remonstrances 
 was thrown into prison, and Bonner for his nonconformity 
 deprived. 
 
 The insurrections in Devonshire and Norfolk, which had 
 chiefly in view the re-establishment of the old religion, were 
 put down with much loss of life and great severity ; and a 
 long and elaborate document, from the pen of Cranmer, was 
 issued in reply to their articles, to justify the innovations 
 that had been introduced. The omnipotence of the state in 
 spiritual as in civil affairs, was the fertile parent of these 
 sanguinary deedsj and Cranmer wielded it to that end, with- 
 out shuddering or fear. 
 
THE BAPTISTS. CXUl 
 
 The same relentless rigour followed the baptists to the end. 
 Towards the close of the last year of Edward's reign, the 
 archbishop was again in motion to examine a number of 
 persons who were said to have lately appeared in Kent. Of 
 his researches we know nothing. We cannot suppose that 
 the example of their probable friend and companion Joan 
 Boucher, in any way repressed their zeal for the truth, or 
 hindered its successful propagation. 9 It was not unnecessary 
 that their testimony should be heard, since in the liturgy, 
 now put forth, it was declared that he who refuseth the tra- 
 ditions of the church, hurteth the authority of the civil magis- 
 trate.^ Against this pernicious principle the baptists nobly 
 protested, and claimed for the church of God that liberty 
 to receive laws from Christ alone which is its inalienable 
 right. 
 
 The articles of religion, issued just previous to the king's 
 death, are said to have been " principally designed to vindi- 
 cate the English reformation from that slur and disgrace 
 which the anabaptists' tenets had brought upon the re- 
 formation."^ They could, therefore, have been neither few 
 nor unimportant, to have merited this deference to their 
 sentiments in the fundamental documents of the English 
 church. 
 
 » Strype, Mem. II. ii. 19, 209. ' Lewis, Brief Hist, of the English 
 
 ' King Edward's Liturgies, p. 535. Anabaptists, p. 54. 
 
SECTION IV. 
 MAEY. 
 
 The reformed doctrines had not obtained such a predomi- 
 nance in the popular mind as to render long doubtful the 
 succession of Mary to the crown. A nation's opinions cannot 
 be changed in a few short years, much less its religious life. 
 The protestant council of the late king failed therefore in 
 their illegal attempt to place the amiable, but unfortunate. 
 Lady Jane Grey upon the throne, and Mary, without blood- 
 shed, entered upon the exercise of her regal functions. 
 
 Her fears had, however, forced from her the promise of 
 permitting liberty of conscience. She assured the men of 
 Suffolk, that there should be no alteration in the established 
 worship. To the lord mayor and aldermen of London, on 
 her arrival at the tower, she declared, that while her own 
 conscience was stayed in matters of religion, she meant not 
 to compel or strain her people's consciences.^ But on the 
 18th of August, by proclamation, it was announced, that 
 although she observed, and would maintain, the religion of 
 her infancy, and be glad if it were received by her subjects, 
 yet she did not intend to compel them to embrace it, " till 
 public order should be taken in it, by common consent."* 
 This proclamation was an advance upon her earlier promises, 
 and darkly intimated the coming severities. She could, how- 
 ever, appeal to her brother's example, as a precedent for the 
 suspension of all public preaching and scriptural exposition, 
 which she proceeded to command : she therein only imitated 
 the applauded policy of the reformers themselves. The first 
 act of Mary's regal supremacy, was merely the exercise of a 
 
 » Neal, i. 59. Price, Hist, of Nonconf. i. 99. * Tierney's Dodd. ii. 57. 
 
MARY. CXV 
 
 sovereignty over conscience, which they recognized, and had 
 often employed.^ 
 
 All the deprived catholic bishops, Gardiner, Bonner, Tun- 
 stall, Day, and Heath, were restored to their sees. Six other 
 bishops, who had professed themselves protestants in the 
 reign of Edward, conformed to the new order of things. The . 
 rest were deprived, either for being married, or for preaching 
 doctrines unpleasing to the ruling party.^ The catholics 
 hastened to enjoy the public exercise of their worship. The 
 mass was again restored, images and altars set up, the Latin 
 service revived, and sermons, which irritated more than they 
 convinced, were preached in maintenance of the old cere- 
 monies.' The first session of parliament was opened with a 
 high mass in Latin on the 5th of October, and it immediately 
 proceeded to reverse the laws which obstructed the full esta- 
 blishment of popery. 
 
 Convocation went hand in hand with the houses of parlia- 
 ment. But few protestants were to be found in that assem- 
 bly; only five, of whom archdeacon Philpot was the chief, 
 appeared to defend the innovations of Edward, or to plead 
 for their continuance. Great numbers of the more eminent 
 of the reformers had withdrawn to various places abroad. 
 From three to eight hundred are reckoned to have thus expa- 
 triated themselves from their native land.* 
 
 The change did not much aifect the common people. They 
 were ignorant and vicious ; corruption of manners prevailed 
 throughout the nation ; the spreading light of the gospel had 
 not penetrated the masses of society, nov wrought in them a 
 purer morality. Unmoved by religious considerations, they 
 had rejoiced only in the removal of the restraints and exac- 
 tions to which, under the dominion of Rome, they had been 
 
 » Collier, vi. 12. ' Dodd, ii. 57. 
 
 ' Fuller, ii. 382, 383. ' Ibid, pp. 56, 58. Collier vi. 19. 
 
CXVl HISTORICAL INTRODUCTION. 
 
 subject.^ The transference from one faith to another, was to 
 them an easy matter; neither class of religionists demanded the 
 obedience of the heart ; papist and protestant were both con- 
 tent with an outward observance of their respective rites. The 
 upper classes had acquiesced in, nay coveted, the revolutions 
 of former reigns, for they had brought to them an increase of 
 wealth. This was the only obstacle to an immediate reconci- 
 liation with Rome ; the spoliators of abbeys and monasteries 
 feared a resumption of church property, an enforced restitu- 
 tion of their sacrilegious spoil. The houses of parliament 
 therefore hesitated to acknowledge the supremacy of the 
 pope, and it was not until Cardinal Pole, in the following 
 year, by permission of the pope, surrendered this point, and 
 gave secure possession to the holders of church lands, that 
 the queen was allowed to lay down the title of supreme head 
 of the church of' England, although she regarded it as 
 profane.^ 
 
 It was on the 30th of November, 1554, St. Andrew's day, 
 that the re-union of the nation to Rome was solemnly recog- 
 nized, and its reconciliation effected. Cardinal Pole then 
 appeared in parliament. His credentials, the briefs and buUs 
 which authorized him, were read before the assembled Lords 
 and Commons. He sought by moving words to confirm their 
 resolution, to awaken repentance. England was a prodigal 
 son, he said, who having wasted his spiritual substance, and 
 destroyed all his ancestral monuments of piety, now returned 
 to his father's house, to the centre of unity, the see of Rome. 
 If heaven rejoiced over one repenting sinner, how much 
 greater must be the angelic raptures, when a whole kingdom 
 lay prostrate in their sight ! Both houses knelt before the 
 representative of the vicar of Christ ; they besought God for 
 mercy to themselves, and to the kingdom, by the hands of 
 
 ' Strype's Cranmer, p. 447. Short, p. 192. i Dodd, ii. 65. 
 
MARY. CXVll 
 
 his servant; and, in the plenitude of his apostolic jurisdiction, 
 the cardinal uttered the following absolution : — " Our Lord 
 Jesus Christ, which with his most precious blood hath re- 
 deemed and washed us from all our sins and iniquities, that 
 he might purchase unto himself a glorious spouse, without 
 spot or wrinkle, and whom the Father hath appointed Head 
 over all his church, he, by his mercy, absolve you : and we, 
 by apostolic authority, given unto us by the most holy lord. 
 Pope Julius III., his vicegerent in earth, do absolve and 
 deliver you, and every one of you, with the whole realms and 
 dominions thereof, from all heresy and schism, and from all 
 and every judgment, censures, and pains, for that cause 
 incurred ; and also, we do restore you again unto the unity 
 of our mother, the holy church, as in our letters more plainly 
 it shall appear, in the name of the Father, and of the Son, 
 and of the Holy Ghost." Both the houses of parliament 
 answered aloud, " Amen ! Amen !" Tears fiUed every eye ; 
 many embraced each other in the gladness of their joy. 
 Ambassadors were despatched to Rome to tender the obe- 
 dience of the nation, and a jubilee over the whole church 
 was proclaimed.' 
 
 It still remained to abrogate certain other laws relating to 
 the supremacy. So soon as the houses of parliament were 
 assured of the inviolability of the abbey and 'church lands, 
 the acts passed since the twentieth year of Henry the 
 Eighth, the year of schism, were summarily repealed. On 
 that condition alone would they acknowledge the supreme 
 jurisdiction of the Roman pontiff. Self-interest reigned pa- 
 ramount, and avarice again decided the national creed. Con- 
 sideration must be shown towards the powerful and wealthy 
 spoliators of the church's goods, the robbers of its plate and 
 ornaments; but none to those tender and scrupulous con- 
 
 = Dodd, ii. 62, 63. 
 
CXVm HISTORICAL INTRODUCTION. 
 
 sciences whose wealth lay in the possession of the truth. 
 The laws against heretics were revived, the enormities of 
 LoUardy were to be suppressed, and heretical preachers 
 arrested. When delivered into the sheriffs' hands by their 
 inquisitors, they were "then, on a high place, before the 
 people, to be burnt." ^ 
 
 Thus the way was prepared for the exercise of those san- 
 guinary cruelties which have rendered infamous the reign of 
 Mary ; so great and numerous as to eclipse the feebler, but 
 not less execrable severities of the parties who suffered them. 
 " The system which had slowly grown out of the ignorance 
 and superstition of mankind, was restored to its forfeited 
 supremacy ; and afforded another opportunity of developing 
 its character, and of proving, more completely than ever it 
 had yet done, its incompatibility with freedom of thought 
 and the wide extension of knowledge." * 
 
 The feast of reconciliation being passed with joyful thanks- 
 givings (Jan. 25th), the machinery of persecution was at 
 once set in motion. On the 28th the cardinal issued a com- 
 mission to search and examine all preachers of heresy, and 
 commit them to prison. Commissioners and inquisitors went 
 through the realm, and great numbers, from the counties of 
 Kent, Essex, Norfolk, and Suffolk, were apprehended, sent 
 to London, and immured in its pestilential dungeons, to 
 await the fiery trial.* 
 
 The restored church of Eome proclaimed at the earliest 
 moment her sanguinary purposes, and, without delay, sought 
 by terror to repress rebellion against its spiritual authority. 
 She chose for her ground of procedure a dogma repulsive to 
 common sense, and therefore the better calculated to test the 
 blind obedience she required. A simpler course could not 
 have been selected to bring to the trial a man's faith in the 
 
 s Statutes at Large, 1 and 2 Phil. « Price, i. 107. 
 and Marize. c. vi. and viii. ^ Fox, iii. 18. edit. 1641. 
 
MARY. CXIX 
 
 word of God, or in the dicta of the church. Gardiner took 
 the lead in this warfare upon conscience, and on the 28th of 
 January, in the church of St. Mary Overies, in Southwark, 
 summoned the first of the martyrs before him. Rogers and 
 Bradford, bishop Hooper and Dr. Taylor, appeared; they 
 were examined, excommunicated, and remanded to prison.^ 
 On the 4th of February, Rogers was led to the stake, and 
 breathed his last triumphantly amid the suffocating flames. 
 Bradford was respited to the month of July. Hooper laid 
 down his life with great firmness and joy, five days after 
 Rogers. And, on the same day, Taylor passed through the 
 consuming flame at Hadley in Suffolk.^ 
 
 These sanguinary measures had not been adopted without 
 considerable discussion among the councillors of the queen. 
 On the side of lenity, it is said, were the queen, king Philip, 
 and cardinal Pole; Gardiner and Bonner led the opposite 
 party. Many things had occurred to irritate the ruling 
 ecclesiastics. Actions at once indefensible and impolitic 
 proceeded from the reformers. They had even gone so far as 
 to justify treason, and had looked with favour on Wyatt's in- 
 surrection. The queen's preacher was shot at in the pulpit 
 at St. Paul's Cross ; her chaplains mobbed, and pelted with 
 stones. The ecclesiastical tonsure was made a mockery, a 
 dog's head being shaved in contempt ; and a cat with a wafer 
 in her paws was hung upon a gallows at Cheapside, to ridi- 
 cule the sacrament. One parson Rose publicly prayed, 
 "that God would either turn the queen's heart, or shorten 
 her days." ^ 
 
 Timely severities mightalso complete the work of re-union, 
 so auspiciously begun; cruelty to the few, might strike 
 terror in the many, and fix their wavering faith. There was 
 
 ' Collier, vi. 105. « Collier, vi. 82, 93, 104. Dodd, 
 
 ' Macintosh, Mary, p. 290. Collier, ii. 97. 
 vi. 107. 
 
CXX HISTORICAL INTRODUCTION. 
 
 much to countenance this idea. The leading reformers had 
 fled, excepting only a very small number, whose death at 
 Oxford and elsewhere was suflicient to mark the equity and 
 sternness of the resolve. The professed adherents of the 
 reformation were but a little band, and confined to a few 
 localities. It would seem no difficult nor tedious employ, to 
 extirpate a heresy whose roots had not yet struck deeply, 
 into the popular soil It was, moreover, perfectly consonant 
 with the maxims of a church, out of which there is no salva- 
 tion, and had for centuries been sanctioned by success. Such 
 or similar reasons weighed with the queen, when, on the 
 intimation of her council that they had determined to resort 
 to persecution, she replied, "Touching the punishment of 
 heretics we thinketh it ought to be done without rashness, 
 not leaving in the meanwhile to do justice to such, as, by 
 learning, would seem to deceive the simple : and the rest so 
 to be used, that the people might well perceive them not to 
 be condemned without just occasion, whereby they shall both 
 understand the truth, and beware to do the like. And 
 especially within London, I would wish none to be burnt, 
 without some of the council's presence, and both there and 
 every where good sermons at the same." ' 
 
 The first example awakened general disgust, which was 
 so far effectual as to call forth the day following the death 
 of Rogers, a disclaimer, on the part of the court, of any 
 participation in the horrid transaction, by one Alphonso di 
 Castro, a Spanish friar. He inveighed against the bishops for 
 burning men, saying plainly that scripture taught them not 
 to burn any for conscience ; but on the contrary, that they 
 should be permitted to Hve, in hopes of their conversion.^ 
 The spirit of intolerance seemed for a moment abashed, but 
 was not quenched. The sermon was plainly a stratagem, to 
 
 ' Collier, vi. 8S. ' Fox, iii. 139. 
 
MARY. CXXX 
 
 remove the odium from the queen, and especially from Phi- 
 lip, who was extremely anxious to ingratiate himself with 
 the people. In a few weeks the fires were again lighted up. 
 The persecution continued until the end of the reign, when 
 two hundred and seventy persons had perished in the flames 
 of martyrdom. 
 
 The ravages of the persecutors were confined to a few 
 districts of the country. At least two hundred were victims 
 of the dark-minded and bloody Bonner. The northern 
 dioceses were free from the fiery scourge, as were also some 
 of the western. By far the largest number of martyrs was 
 drawn from the dioceses of Canterbury, London, Norwich, 
 B,ochester, and Chichester. They were the foci of the 
 reformed movement; from those places the suflPerers of former 
 times had come, ^nd there it was that gospel-light penetrated 
 farthest into the middle and lower ranks of society. The 
 humblest conditions of life yielded a much more than propor- 
 tionate number ; " an instance of the power of conscience to 
 elevate the lowest of human beings above themselves, and is 
 a proof of the cold-blooded cruelty of the persecutors, who, in 
 order to spread terror through every class, laboriously dug up 
 victims from the darkest comers of society, whose errors 
 might have hoped for indulgence from any passion less mer- 
 ciless than bigotry." ' 
 
 ' Fuller, ji. Macjntogh, Mary, ch. xv. 
 
CXXll 
 
 SECTION V. 
 THE BAPTISTS. 
 
 Bt the aid of the historian Strype, we discover that not a 
 few baptists were entangled in the meshes of the sanguinary 
 foe. His information was chiefly gleaned from the papers of 
 the English martyrologist, and it is much to be regretted 
 that from a desire to please the ruling party, or a repugnance 
 to acknowledge the merit of those who came not up to his 
 standard of orthodoxy, Mr. Fox has either omitted altogether 
 any reference to their sufferings, or when he has mentioned 
 them, has suppressed those particulars which would enable us 
 to identify them as belonging to this obnoxious sect. It will . 
 be remembered, that in the previous reign, a congregation of 
 baptists had been discovered, assembling as they might find 
 convenient, at various places in the counties of Kent and 
 Essex, but especially at Feversham and Booking. Many of 
 its members were then immured in prison, with their two 
 pastors, Mr. Henry Hart and Mr. Humphrey Middleton, 
 but were probably released on the death of Edward. In 
 1554, those two preachers were again incarcerated with two 
 other ministers of the same people.* 
 
 On the 12th of July, 1555, Mr. Middleton was burnt at 
 Canterbury, with three others. His examinations were on 
 the usual test-doctrine, transubstantiation. He averred that 
 there was no real presence in the mass, that both the sacred 
 emblems ought to be administered to the communicants, and 
 in the English tongue. It was with difficulty that he was 
 brought to answer the questions of his examiners, but he 
 
 * Strype'a Cranmer, p. 602. 
 
THE BAPTISTS. CXxiii 
 
 assured them, that he believed in his own God, saying, " My 
 living God, and no dead God." Bound to two stakes, he and 
 his fellow-sufFerers passed into the presence of the Lamb 
 from amid the devouring flame. Like true soldiers of Jesus 
 Christ, they gave a constant testimony to the truth of his 
 holy gospel.^ 
 
 Mr. Hart, with many others, was imprisoned in the King's 
 Bench, where also were confined several, who, under the 
 name of gospellers, adhered to the religion established by 
 Edward the Sixth. Among these prisoners of Jesus Christ 
 arose considerable contention and strife. The eternal predes- 
 tination of the elect, and the ability of man to keep God's 
 commandments, were the topics which excited their unseemly 
 divisions. The baptists were distinguished by the epithets of 
 free-willers and Pelagians. The martyr Bradford entered 
 deeply into the subject with them, and more especially with 
 Hart. The latter wrote a piece in defence of his sentiments, 
 to which Bradford replied ; in a letter to Cranmer, Eidley, 
 and Latymer, at Oxford, he communicates his fears, and 
 sends them both Hart's book and his own. He conceives 
 that these men confounded the effects of salvation with its. 
 cause ; on the matter of free-will he deems them plain papists, 
 yea. Pelagians. They also utterly contemned all learning. 
 Their holy life, for " they were men of strict and holy lives," 
 commended them to the world, and rendered their sentiments 
 the more dangerous. To his letter were appended the names 
 of Bishop Ferrar, Taylor, and Phllpot. Some yielded to his 
 persuasions ; to the rest he showed uniform kindness, allevi- 
 ating the distresses of their imprisonment, from funds con- 
 fided to his care ; for " that he was persuaded of them, that 
 they feared the Lord, and therefore he loved them." Others 
 dealt not so gently with their erring brethren. Archdeacon 
 
 » Fox, iii. 363, 373, 377. 
 
CXXIV HISTORICAL INTRODUCTION. 
 
 Philpot was among their opponents. In a letter to John 
 Careless, he calls them schismaties, arrogant and self-willed, 
 blinded scatterel's, contentiotis babblers, perverse and intract- 
 able.6 
 
 In a long letter to a frieiid in Newgate, Philjlot endeavoured 
 to establish the truth of infant baptism. Infants, he says, 
 were included in the command of our Lord, Go ye into all 
 nations, &c. ; biit especially had they the same covenant-right 
 enjoyed by the posterity bf Abraham; Evidently feeling 
 these grounds somewhat unstable, he earnestly exhorts his 
 correspondent " to submit to the judgment of the church, for 
 the better understanding the articles of our faithj and of the 
 doiibtftd sentences of scripture. Therefore," he continues, 
 " let us believe as they have taught us of the scripturej and 
 be at peace with them, acboi'ding as the true catholic ch,urch 
 is at this dky." '^ To such a surrender of understanding and 
 conscience, the ba{)tists were and ever have been opposedj 
 inasmuch as they conceive that the marks of infallibility 
 have never yet been discovered, engraven by divine skill, 
 either on the " holy Roman church," or on that Constituted 
 by the legislative enactments of king Edward and his success- 
 ors on the British throne. 
 
 Singular, too, is the harmony of sentiment existing between 
 our reformer and his cruel persecutor, Bonner, who this same 
 ^ear (1555) put forth his book of homilies. Their arrows 
 are drawn from the same quiver, and winged on earthj not in 
 heaven. Thus in the homily on the authority of the church, 
 in almost the same language, doth this blood-stained hero of 
 Rome's infallibility proceed to say : " I exhort and beseech 
 all you, good Christian people, that in all doubts, opinions, 
 and controversies, ye would resort to the holy church, and 
 there learn what the same catholic church hath believed and 
 
 » Strype's Cranmer, 502, 603, 907. ' Fox, iu. pp. 606, 607. 
 
THE BAPTISTS. CXXV 
 
 taught, from time to time, concerning doubts or controver- 
 sies." And in the exposition of the sacrament of baptism, 
 he gives especial warning against the error of the baptists; 
 for, says he, " certain heresies have risen up and sprung in 
 our days, against the christening of infants;" which else- 
 where he teaches, that " the most wholesome authority of the 
 dhurch doth command." * 
 
 While, then, our reformers endeavoured to reduce the 
 catholic church to the standard of scripture, appealing to its 
 doctrines, and honouring to some extent its commands ; yet 
 were they not free from a papal dread of too much light. 
 They feared the perfect communication of the word of God 
 to the laity, and dreaded the action of free minds on its 
 contents. " To the unlearned and laity," says Roger Hutch- 
 inson, in 1552, "the publishing them without interpretation 
 is a like matter as if a man would give to young children 
 whole nuts ; which, when they have tumbled long up and 
 down in their mouths, and licked the hard shell, being not 
 able to come to their sweetness, at last they spit out, and cast 
 away both the shell and the kernel. The eternal God, to 
 help the infirmity of man's capacity and understanding 
 herein, hath ordained two honourable and most necessary 
 offices in his church ; the office of preaching, and the office of 
 reading and interpreting." To these must the humble man 
 resort ; so great is the hardness and difficulty of holy writ, 
 that without a teacher none can wa,de through it.9 
 
 Great therefore was the dismay of Ridley and others, 
 when, as he says, these imprisoned baptists rejected an open, 
 that is, an established ministry, as not necessary ; when the 
 sacraments were regarded as only "badges and tokens of 
 Christian men's profession :" or, as Ridley puts it, they made 
 
 ' A profitable and necessarye doo- shop of London, &o. mdlv. 
 trine, with certayne homelyes adioyned ' Works, pp. 91, 94. Parker So- 
 
 thervnto, set forth by Edmunde, By- ciety's edit. 
 
CXXVl HISTORICAL INTRODUCTION. 
 
 no difference between the Lord's table and their own; yet 
 more amazed was he, that they refused to attend the minis- 
 try, or submit to any Christian rite from the hands of any 
 clergyman, however pure his succession, who was not known 
 as a man of God by his holy life, and the fruits of piety. In 
 Buch cases of schismatic folly, Ridley counselled a resort to 
 coercion. Since conviction could not be produced by per- 
 suasion, force must be applied. To quote the more gentle 
 Hutchinson : " If there be any suspected to be an anabaptist, 
 I would to God well-learned preachers were authorized to 
 compel and call such to render account of their faith — if it 
 were found anabaptistical, that the preacher enter into dis- 
 putation with him, and openly convict him by the scriptures 
 and elder fathers ; and if he remain obstinate, the same 
 preacher to excommunicate him ; and then to meddle no 
 further with him, but give knowledge thereof to the temporal 
 magistrate, which, for civil consideration, may punish him 
 with imprisonment, death, or otherwise."' Hence the op- 
 probrious epithets, the passionate language, the bitter invec- 
 tive, which marked the controversies of these fellow-sufferera 
 for the truth. 
 
 Not the least among the opponents of the baptists was Mr. 
 John Careless, an eminent martyr, and their fellowprisoner 
 in the JKing's Bench. He had much conference with them, 
 but failed, to his great grief, in convincing them. In 1556, 
 Careless wrote a confession of his faith, especially favouring 
 absolute predestination against free-will. It was generally 
 concurred in by the protestant prisoners in Newgate and the 
 King's Bench, where he lay. A copy fell into Mr. Hart's 
 hands, and on the back of it he wrote his sentiments. His 
 colleague Mr. Chamberlain also wrote against it. Strype 
 
 ' Works, p. 201. Ridley's Works, pp. 9, 264, 121, 129, 141, 142. Strype, 
 Memor. Ill, ii. 454. 
 
THE BAPTISTS. CXXVU 
 
 mentions only one article of this document, from which may 
 be inferred the opposing sentiment of the baptists. " That 
 the second book of Common Prayer, set forth in king Ed- 
 ward's days, was good and godly; but that the church of 
 Christ hath authority to enlarge and diminish things in the 
 same book, so far forth as it is agreeable to scripture." This 
 reply of Hart fell into the hands of the catholic party, and 
 gave rise to scoffs at the divisions and various opinions of the 
 professors of the gospel. It ended in the disownment of the 
 baptists by the gospellers, and a breach of all intercourse and 
 unity between them.^ 
 
 The friends of the prisoners sought to comfort and cheer 
 them by letters. One of these is preserved. Strype thinks 
 the writer was Mr. Hart ; but it is evidently written from 
 the country to those in London who were suffering for the 
 truth ; and, as Mr. Hart was one of them, it must have come 
 from some other person. The writer prays that his impri- 
 soned friends may be endued with all wisdom and spiritual 
 understanding. He urges them to walk as the children of 
 the light, and to be fruitful in all good works ; to have no 
 fellowship with unrighteousness, to walk circumspectly, to 
 " use weU the time, for it is a miserable time, yea, and such 
 a time that if it were possible, the very chosen and elect 
 should be brought into errors ;" therefore, they must watch, 
 search diligently the scriptures, and take gladly the yoke of 
 Christ upon them. The writer then proceeds to argue from 
 the precepts given by Christ to keep his commandments, and 
 to love God with all the heart, soul, mind, and strength, that 
 we are able to observe them ; that God has given us under- 
 standing and reason for the purpose ; and that life and death 
 are set before men freely to choose. He concludes: "Where- 
 fofe, dearly beloved, let us look earnestly to the command- 
 
 ' Strype's Cranmer, p. 50S. 
 
CXXVm HISTORICAL INTRODUCTION. 
 
 merits of the Lordj and let us go about to keep tbem, before 
 we say that we be not able to~ keep them. Let us not play 
 the slothful servants, but let us be willing to go about to do 
 them, and then no doubt God shall assist and strengthen us, 
 that we shall bring them to conclusion. And always, dearly 
 beloved, have the fear of the Lord before your eyes, for 
 whoso feareth the Lord walketh in the right path, . . , and at 
 the last God shall reward every man according to his deed?," ' 
 
 How these followers of Jesus fared after this period, we 
 have no means of ascertaining. The last mention of their 
 persecutions in this reign, is that of the sudden recall of 
 certain inquisitors, who in the year 1558 visited Essex, and 
 especially the district around Colchester, for the purpose of 
 feeding the languishing flames of the martyr's pile, with 
 fresh living fuel. With regret the commissioners obeyed 
 the Council's commands. " Would to God," they write, ^' the 
 honourable Council saw the face of Essex as we do see ; we 
 have such obstinate heretics, anabaptists, and other unruly 
 persons here, as never was heard of. . . . If we should give it 
 off in the midst, we should set the country in such a roar, 
 that my ^timation, and the residue of the commissioners, 
 shall be for ever lost," * 
 
 The country began to groan over the ashes of the dead, 
 and to regard with horror the cruelties of bigotry and Kome. 
 On the 17th of November Mary died, and this darkest period 
 pf our national annals, and of the Reformed fg^ith in this laud, 
 yielded to a brighter day, 
 
 » StTjie, _Meinor. llUji. ^321— 329. « IJiid. 125, 126. 
 
RELIGION'S PEACE 
 
 OB, f 
 
 A PLEA 
 
 LIBERTY OF CONSCIENCE. 
 
 1614. 
 
rXlHis usefull Treatise (Entituled 
 Religions Peace) long since Pre- 
 sented by a Citizen of London to King 
 JAMES, and the High Court of 
 Parliament then sitting; I allow to be 
 Reprinted. 
 
 ^prill 1- John Bachiler. 
 
RELIGIONS 
 PEACE: 
 
 O E 
 
 A Plea for Liberty of Conscience. 
 
 Long since presented to King James, and the High 
 
 Court of Parliament then sitting, by Leonard 
 
 Busher Citizen of London, and Printed 
 
 in the Yeare 1614. 
 
 Wherein is contained certain Reasons against Persecution 
 for Religion ; Also a designe for a peaceable recon- 
 ciling of those that difier in opinion. 
 
 L-e.o-n-a-r<::L ^-u^'S.iier. 
 
 Bom. xiv. S, JO. One ynan esteemetJi tme day above another, anther man esteemeth every day 
 
 aXike, 1st every man he fully perswaded m hii own minde. 
 But why dost tJimijvAlge thy hrotlter, or why doat thou despise thy brotjier 9 for we Bhall all 
 
 appeare hef(yte the judgement seat of Christ, 
 
 LONDON, 
 
 Printed for John Sweeting at the Angel in Popes-head-alley, 
 
 1646. 
 
INTRODUCTORY NOTICE, 
 
 Nothing whatever is known of the author of the 
 ensuing treatise, beyond that which he himself has com- 
 municated in the course of his remarks. It is a mere 
 conjecture, which has been hazarded, that he was a 
 member of the church which, after the death of Mr. 
 Smyth, chose Mr. Helwys to fill the pastoral office among 
 them. He was a citizen of London, and had been an 
 exile from his native land at some part of his life, when 
 he probably became acquainted with the Brownists and 
 Mr. Robinson, to whom he refers. From them he dif- 
 fered on several important subjects, especially on infant 
 baptism, and liberty of conscience. 
 
 He speaks of himself as labouring for his subsistence, 
 which with di£5culty was obtained, owing to the perse- 
 ciitibns he endured. " We that have most truth," hc 
 affectir^ly, and, however at the time doubted, yet, most 
 correctly says, " are most persecuted, and therefore most 
 poor." Still he laboured for the spiritual benefit of his 
 fellow-countrymen. His poverty, arising from his suf- 
 ferings, alone disabled him from printing two works that 
 he had prepared. The one he calls, " A Scourge of 
 
6 INTRODUCTORY NOTICE. 
 
 small cords, wherewith Antichrist and his ministers might 
 be driven out of the temple of God." The other, "A 
 Declaration of certain False Translations in the New 
 Testament;" he was zealous for the purity of the 
 church and the truthful translation of the word of God. 
 To his difficulties are doubtless to be attributed his 
 unpolished style and occasional obscurity. 
 
 He appears to have been acquainted with the original 
 Greek of the New Testament, and attentive to the cri- 
 ticism of the sacred text. His knowledge of the Syriao 
 version, may perhaps be referred to the translation of 
 it into Latin by Tremellius, which at the time was fre- 
 quently printed in conjunction with Beza's Latin version 
 of the Greek. 
 
 Though not the first of the noble band who man&lly 
 claimed liberty of private judgment in divine thingp'ifor 
 himself and for all others, Busher's work remains to us 
 as the earliest treatise known to be extant on this great 
 theme. 
 
 That his address to the king and parliament was not 
 ill-timed, (although we may not say from want of evi- 
 dence that it influenced the mind of his sovereign,) 
 appears from the very liberal sentiments which fell from 
 the royal orator on opening the parliament of 1614. 
 "No state," says the monarch, "can evidence that any 
 religion or heresy was ever extirpated by the sword, or 
 by violence, nor have I ever judged it a way of planting 
 the truth. An example of this I take where, when 
 many rigorous counsels were propounded, Gamaliel stood 
 up and advised, that 'if that religion were of God, it 
 
INTRODUCTORY NOTICE. 7 
 
 would prosper ; if of man, it would finish of itself.' " ' 
 It is to be deeply, regretted that the monarch's practic 
 did not agree with his words. 
 
 All inquiries have failed in discovering an earlier 
 edition than that from which the present is reprinted. 
 Mr. Hanbuiy has supposed/ with much probability, that 
 Mr. Henry Burton is the author of the address prefixed, 
 "To the Presbyterian Reader." This courageous man 
 and sufferer under Laud's tyranny, was among the earliest 
 of the independents who claimed and allowed full liberty 
 of conscience. This liberty was especially unpalatable 
 to the presbyterlans ; and to them he saw fit to address 
 his reprint. Their influence in the state was at the time 
 predominant, and it was eagerly employed to repress all 
 who differed from them. 
 
 Burton's edition is in 4to. His address occupies four 
 pages, and Busher's treatise thirty-eight. No other work 
 of our author is known to exist. An anonymous book 
 referred to under his name in the catalogue of the Bod- 
 leian Library, is by another hand, in opposition to his 
 views, and of much later date; though perhaps occa- 
 sioned 1)y this republication in 1646. Another copy may 
 be found in the British Mtxseum. 
 
 The Council is indebted to Mr. Eead of Ipswich for 
 the loan of the copy from which this edition is printed. 
 
 ' Vaughan's Hist, of Eng. _under ' Historical Memorials relating to 
 the Stuarts, i. p. 89. ' ^ the Independents, i. p. 224, note f. 
 
PEESBYTERIAN READEE. 
 
 rilHIS Treatise, which, as a supplication to King 
 -*- James and the parliament, was printed in the year 
 1614, is, for your good, now again reprinted. The author 
 thereof, Leonard Busher, an honest and godly man, as I 
 make no doubt will appear to you in the perusal of his 
 book, intended two things therein. 
 
 First, to make it appear that the bishops were not true 
 ministers, or successive from the apostles, but rather a 
 scion or branch of the popish stock, descended from the 
 Romish hierarchy, to whom they owed their instauration, 
 ordination, and function. Had this advice been believed 
 and embraced by the parliament then, the mischiefs they 
 have since practised, much of the blood that hath been 
 shed, and the miseries that by their means have been 
 brought upon us, had in great measure been prevented ; 
 but his counsel was then slighted, though by the wisdom 
 of this present parliament put in execution, whereby we 
 are secured for the future from the domination, compulsion 
 against conscience, and notorious cruelties of that sort 
 of men. 
 
 BUSHEK.J B 
 
10 THE EPISTLE 
 
 Whence we may learn, that what to a people at one 
 time seems strange and absurd, and in no wise to be 
 admitted of, at another time appears an acceptable truth. 
 The reason is, because we are not masters of our own 
 understandings, but suffer them to be dulled and 
 corrupted, till misery and the sting of oppression open our 
 eyes, so that we embrace truth more out of necessity than 
 choice. 
 
 The second thing his discourse drives at, is to mate it 
 appear by scriptures and sound arguments, that the only 
 way to make a nation happy, and preserve the people in 
 love, peace, and tranquillity. Is to give liberty to all to 
 serve God according as they are persuaded is most agree- 
 able to his word; to speak, write, print, peaceably and 
 without molestation. In behalf of their several tenets and 
 ways of worship, wholesome and pertinent laws being 
 made, upon penalties, to restrain all kinds of vice or 
 violence, all kinds of reproach, slander, or injury either by 
 word or deed. 
 
 And thou^ this advice likewise seems not the best to 
 some, especially to you my brethren In the Presbyterian 
 way, yet am I well assured that this nation wUl never 
 be happy ; but, as hitherto It hath been, so for the future 
 it wIU be, distracted with oppression and persecution, and 
 the faces of one sort of men set against another, till 
 liberty of conscience be allowed. Indeed a man would 
 think we had been schooled and whipt long enough to It 
 by our calamities, for want whereof this age, and that 
 age, and the other age, and every age hath been miserable. 
 For want whereof the apostles suffered martyrdom, 
 
TO THE PRESBYTERIAN READER, 11 
 
 the sainta and godly of all times have been hunted like 
 partridges by birds of prey. And yet, good men, in the 
 esteem of a great part of the world, especially of the rich 
 and powerful, they have suffered as evil-doers, disturbers of 
 the world, heretics, schismatics, seditious persons. And 
 those that put them to death, have had the reputation 
 of being maintainers of truth and sound doctrine. So 
 apt in all ages have the people been to mistake good for 
 evil, and evil for good. 
 
 The plea for liberty of conscience is no new doctrine ; as 
 old certainly as the blessed word of God itself, which gives 
 us this immovable fovufdation thereof: That every man 
 should be fiilly persuaded of the truth of that way, 
 wherein he serves the Lord. And though there' have 
 been stragglings in all ages to make good this blessed 
 birthright to all peaceful people ; yet, through the potency 
 and subtlety of popes, bishops, and ministers that preferred 
 the advance of themselves, and their usurped and abused 
 function, before the good and welfare of the people, we 
 have been deprived of this blessing, next to the manifesta- 
 tion of God's love and goodness to us, the most excellent 
 and desirable in this world. For want whereof, and by 
 means of its contrary, persecution, this universe, especially 
 the Christian part thereof, hath suffered a continual agony 
 and earthquake. 
 
 War and its miseries have overspread all lands. States 
 have been shaken and subverted. Love, meekness, gentle- 
 ness, mercy, the truest badges of Christianity, have been 
 damned and banished; and, in their room, cruelty, hard- 
 heartedness, respect of persons, prisons, tortures, &c., 
 
 B 2 
 
12 THE EPISTLE 
 
 things that our blessed Lord and Master, and his apostles 
 never proyed, unless upon their own afflicted bodies, have 
 had great sway for these many hundred years. Hence is it, 
 that instead of peace, we have frequently had the sword ; 
 instead of sweet tranquillity, love, and affection, hatred, 
 contention, disaffection, and the bitter fruits thereof, have 
 reigned amongst us ; and, in all probability, wiQ reign, till 
 God shall put it into the heart of the parliament to make 
 trial for the prevention thereof, of this God-like way, 
 which, in the ensuing treatise, is held forth. 
 
 I hope, upon perusal thereof, you that are my brethren 
 of the Presbyterian way, will abate much of your mis- 
 guided eagerness in prosecuting your conscientious, 
 brethren. Consider, I beseech you, St. Paul before his 
 conversion. He was as zealous, I make no question, 
 
 Acts Tiii. 3. as any of you, when he persecuted the saints, and made 
 havoc of the church, that is, of God's people congregated 
 
 Verses, together, to worship and serve God; when he entered 
 into every house, and drew out botli men and women to put 
 
 Acts ix. 1, them to prison ; when he breathed out threatenings and 
 
 Verse 2. slaughter against the disciples of the Lord; when he 
 procured letters of the high priest to go to Damascus, 
 where, if he found any of that way, then the heretical 
 way in his account, he might bring them down to Jerusa- 
 
 Acts yiii. 1. lem ; when he consented to Stephen's death. 
 
 In aU these violent motions he was zealous and hearty, 
 and thought he did God good service in the suppres- 
 sion of a rising sect, that was against the high priests, 
 learned rabbis, and doctors of the law, ceremonies, 
 strict injunctions and observations of the judaical and 
 
TO THE PRESBYTERIAN READER. 13 
 
 priestly law. You see how far mistaken zeal can go. 
 Consider this, I beseech you. I know you are, especially 
 you that are laymen, zealous as you think for God and his 
 truth, as Paul was ; but I hope there will a time come, 
 and I wish it were now present, when in the midst of your 
 heat and fervency, the glorious and shining brightness of 
 love will appear in your hearts, like the light surrounding 
 Paul going to Damascus; and the scales of ignorance and 
 mistake will fall from your eyes. And then you wiU 
 lament all the evU, which, through weakness, you have 
 brought upon your brethren. You will then blame your 
 own zeal and importunity, and apply yourselves more 
 cordially and constantly to observe our Saviour's rule 
 of equity, to do unto others what you. would have others 
 do unto you. 
 
 Peruse this treatise, I beseech you, with a single heart, 
 and unprejudiced mind, and let it sway you : as the argu- 
 ments thereof are efficacious, and the scriptures therein 
 urged are pertinent and convincing. 
 
 So wisheth yours, and all other good 
 Men's true Friend, 
 
 H. B. 
 
RELIGION'S PEACE, 
 
 ETC. ETC. 
 
 To the High and Mighty King James, by the grace of God 
 King of Great Britain, France, and Ireland, and to the 
 Princely and Right Honourable Parliament, Leonaed 
 BuSHEE vrisheth the wisdom of Solomon, the zeal of Josias, 
 and the mercy of Christ, with the salvation of your spirits i cor. v s. 
 in the day of thg Lord Jesus. 
 
 FORASMUCH as your majesty and parliament do 
 stand for the maintenance of the religion wherein 
 you are bom, and for the same do most zealously persecute 
 with fire and sword ; I have thought it good, and also my 
 duty, most royal sovereign, to iaform your majesty and 
 parliament thereof. In all humility, therefore, I give you 
 to understand, that no priaoe or people can possibly attain 
 that one true religion of the gospel, which is acceptable to 
 God by Jesus Christ, merely by birth. 
 
 For Christ saith, Except a man be born again, he cannot joim m. 3. 
 see the kingdom of God. Also, the apostle James saith. 
 Of his own will he begat us by the word of truth. And the Jam. i is. 
 apostle Peter saith. Being bom anew, not of mortal seed, but 1 pet. i. 23. 
 of immortal, by the word of God who liveth and endurethfor 
 ever. Therefore Christ commanded this word to be Matt, xxtiu 
 
 [19 20T • 
 
 preached to all nations, that thereby they may attain the Mmk x^. 
 new birth. By which your majesty and parliament may 
 
16 religion's peace ; 
 
 perceive, that the one true religion of the gospel is not 
 attained by natural birth ; for then all princes and peoples, 
 in all nations, should have that one true religion of the 
 gospel, the which you see and grant they all have not. Yet 
 many of them, also, will defend their religion wherein they 
 are bom, by fire and sword, as if it were their natural and 
 earthly inheritances, or had with fire and sword been 
 gotten, and therefore will with fire and sword maintain and 
 defend it. 
 
 But your majesty and parliament may please to under- 
 stand, that the scriptures do teach, that the one true religion 
 is gotten by a new birth, even by the word and Spirit of 
 God, and therewith also it is only maintained and defended. 
 
 Heb. iv. 12 ; FoT the word of God is lively, and mighty in operation, and 
 
 Eph. Ti. 17. sharper than any two-edged sword, and entereth through, 
 even unto the dividing asunder of the soul and the spirit, and 
 of the joints and of the marrow ; and is a discemer of the 
 thoughts and the intents of the heart. Seeing, then, the one 
 true religion of the gospel is thus gotten, and thus defended 
 and maintained — namely, by the word preached only ; let 
 it please your majesty and parliament to be intreated to 
 revoke and repeal those antichristian, Komish, and cruel 
 laws, that force all in our land, both prince and people, to 
 receive that religion wherein the king or queen were born, 
 or that which is established by the law of man. And 
 instead thereof, enact and publish that apostolic. Christian, 
 
 wfM^k" gentle, and merciful law of Christ— viz. Go, teach all 
 nations, preach the gospel to every creature. That is, Christ 
 win have his ministers to preach and teach the people of all 
 
 Acts ii. 41, nations, the things that concern the kingdom of God, and 
 
 viii. 12, 37 ; r- t -» t 
 
 Luke xxiv. the name of Jesus Messiah, repentance and remission of 
 sins, and to baptize in his name such as do believe. 
 
 And forasmuch, also, that the false and anticjiristian 
 religion did come by the spirit of error and doctrine of 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 17 
 
 devils, and not by fire and sword, therefore by the Spirit i t™. iv. i ■. 
 of Christ and doctrine of the word of God, must it be 
 driven out of the hearts and consciences, both of prince and 
 people ; and not by fire and sword, as the false bishops and 
 ministers have and do stUl persuade. 
 
 Therefore may it please your majesty and parliament to / 
 understand that, by fire and sword, to constrain princes and 
 peoples to receive that one true religion of the gospel, is 
 whoUy against the mind and merciful law of Christ, dan- «^^ ix. as, 
 gerous both to king and state, a means to decrease the 
 kingdom of Christ, and a means to increase the kingdom of 
 ■ antichrist ; as these reasons following do manifest. The 
 whicb, I humbly beseech your majesty and parliament 
 carefully to consider, and that according to the word of i^att. xvi. 
 God, which shall judge every man according to his deeds. 
 And persecution is a work well pleasing to all false pro- 
 phets and bishops, but it is contrary to the mind of Christ, ReT.xTi.i4. 
 who came not to judge and destroy meris lives, hut to save Lnkc ix. ss, 
 th^m. And though some men and women believe not at xu. '47. , 
 
 the first hour, yet may they at the eleventh hour, if they jj^j^ ^^ g 
 be not persecuted to death before. ^' 
 
 And nq^ng.norJ3ishQp can, oris. abl^tocommand^ith; 
 That is the gift of God^ who wm-keth JM us both the will and Epi. u. s. j/ 
 the deed of his own good pleasure. Set him not a day, there- 
 fore, in which, if his creature hear not and believe not, you 
 will imprison and bum him. Paul was a blasphemer and 
 also a persecutor, and could not be converted by the 
 apostles and ministers of Christ ; yet at last was received 
 to mercy, and converted extraordinarily by Christ himself, i^f'xxTi! 
 who is very pitiful and merciful, and would have no man to ' 
 perish, but would that all men come to repentance. But not ^*^j ^^V 
 by persecution, but by the word of reconciliation which he 
 hath committed to hi» ministers. And as kings and bishops 2 cor. v. 19 
 cannot command the wind, so they cannot command faith ; f 
 
18 religion's peace; 
 
 John ui.;[8,] and as the wind bloweth where it listeth, so is every man that 
 is bom of the Spirit. You may force men to church against 
 their consciences,* but they will believe as they did afore, 
 when they come there ; for God giveth a blessing only to 
 
 1 Sam. XT. his own ordinance, and abhorreth antichrist's. 
 
 IS, 24. 
 
 And kings are to think that they are men as well as 
 
 kings, and that Christ hath ordained the same means of 
 
 Acts ix. 15 J faith for kings, which he hath for subjects ; and that sub- 
 
 *• jects are Christ's freemen, as well as kings' subjects; and 
 
 1 Cor. Tii. 21, kings that believe are Christ's servants, even as subjects 
 
 22 ; Wiad. ° . . . 
 
 Ti. 1— 8. are kings' servants, and both are bought with a price. 
 Therefore both ought not to be the servants of men in 
 matters of faith and religion. But kings shall give a 
 greater account at the day of judgment than their subjects. 
 And to judge men now for religion, is to judge afore the 
 time, and also to sit in the judgment-seat of Christ, to 
 
 A2toi''42? '' ■w^^om only it belongeth, yet not before the day appointed. 
 How much less to kings and bishops ? 
 
 I read that Constantine the emperor, called the great, 
 wrote to the bishop of Kome, that he would not force and 
 constrain any man to the faith, but only admonish, and 
 
 John xTui. commit the judgment to God.^ Christ's kingdom is not of 
 this world, therefore may it not be purchased nor defended 
 
 \} By the act of uniformity, 1 Eliz. ' [" And those that are led away 
 c. 2, a fine of 12d. was commanded to with error, let them desire to live in 
 be levied on every absentee from the peace and tranquillity with the faith- 
 parish church, for each oifence, and ful. For friendly human society, 
 the offender to be corrected and and commerce with them, will be very 
 punished by ecclesiastical censures. much available to bring them to the 
 By the 23 Eliz. c. 1, every such right way. Let no man molest ano- 
 offender being above sixteen years ther, but let every one follow the 
 of age, was to forfeit 201. for every persuasion of their own conscience. — 
 month he should forbear frequent- Let no man, in that which he is por- 
 ing the church ; and threats of fur- suaded is right and good, give any 
 ther penalties were added if he still offence to another; but rather he that 
 continued obstinate. — Statutes at hath knowledge and understanding. 
 Large, vol. vi. pp. 123, 334.]; let him endeavour to instruct and con- 
 
 36, 10, 11. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 19 
 
 with the weapons of this world, but by his word and Spirit. fS^- "• ^'*' ,y ,y 
 No other weapons hath he given to his church, which is his 
 spiritual kingdom. Therefore Christ saith. He that will fyf ■ ""*• 
 not hear the church, let him be to thee as a heathen and a pub- 
 lican. He saith not, bum, banish, or imprison him ; that is 
 antichrist's ordinance. And though a man be an heretic, 
 yet ought he not to be burnt, but to be rejected, after once mt. m. lo. 
 or twice admonition — that is, cast out of the church. 
 
 But as in the church of Rome, people of all sorts are by 
 persecution forced thereinto by the bishops and ministers 
 thereof; so it is in the church of England also. Which 
 showeth that the bishops and ministers of Rome and Eng- 
 land are of one spirit, in gathering people to their faith and 
 church, which is the spirit of Satan, who knoweth well 
 that his kingdom, the false church, would greatly decay, if 
 persecution were laid down. Seeing himself cannot stand 
 before the word and Spirit of God, much less his bishops 
 and ministers ; therefore he will have them for a name and 
 show, to use the word of God. But, indeed, if the false 
 interpretation aii4 alleging of the scriptures will not help, 
 then, saith he, constrain them with fire and sword ; or else 
 (if people have liberty of conscience) they will try the i John it. i. 
 spirits, which of them is of God, as the apostle John 
 teacheth : and then, saith he, the prince as well as people 
 win try all things, and keep that which is good; and will also ^ ""sss. v. 
 
 veit liis' neighbour : but if he cannot, contain any sentiments similar to those 
 
 let him give over. For it is one thing referred to in the text. See Du Fin, 
 
 to embrace religion willingly, and ano- Eccles. Hist. Cent. ir. p. 15, ed. 
 
 ther to be compelled through fear 1697; and Eusebius, Hist. Eccles. 1. 
 
 of punishment." — Eusebius in Vit. x. c. 5. Constantme did not always 
 
 Constantin. 1. ii. c. 56, 59, p. 32; act on the tolerant principles here 
 
 Saltonstall's Translation, 1659. — The avowed. — Eusebius in Vit. Constan- 
 
 above extracts are from an edict of tin. L ii. u. 63 ; Gibbon, Decline and 
 
 Constantine. The only letter extant Fall, c. 21, p. 331, 8ro edit. London: 
 
 fromhimto abishop of Rome, does not 1830.] 
 
20 religion's peace ; 
 
 2coT.xiii.«. proi;e themselves, as the apostle Paul teacbeth, whether they 
 are in the apostolic yaiYA or npt. 
 
 And as the church of Rome provoketh the magistrates to 
 persecute to death such as are excommunicated out of her, 
 so doth the church of England provoke the magistrates to 
 persecute to death such as she excommunicates.^ And as 
 the bishops and ministers of Rome will persuade the prLace 
 and people to hear and read none but themselves, so do the 
 bishops and ministers of England also. 
 
 But the bishops and ministers of the apostolic church do 
 persuade all men, to prove and try the spirits whether they 
 
 [1 John iv. are of God; which they cannot do, except they hear and 
 read other men's doctrines as well as the bishops' and their 
 ministers'. Neither can they if they would, so long as the 
 bishops have power from the king and state to silence and 
 imprison, &c., all preachers, and to burn all books which 
 teach not their doctrines.* 
 
 Your majesty and parliament shall understand, that all 
 
 1 John iv. 2. thosc that confess, freely, without compulsion, that Jesus is 
 the Messiah, the Lord, and that he came in flesh, are to be 
 esteemed the children of God and true Christians, seeing 
 
 ' [" Preachers may reprove and * [In 1562, we find the archbishops 
 
 threaten, princes may seize the goods and bishops in convocation assembled, 
 
 and chastise the bodies of such as presenting the following bill for adop- 
 
 offend : preachers may shut the gates tion, to the sovereign and parliament : 
 
 of heaven against non-repentants, — " Forasmuch as in these our days 
 
 princes may root them from the face divers subjects of this realm, and 
 
 of the earth, and let them feel the others the queen's majesty's domi- 
 
 just vengeance of their sins in this nions, are grown into such license and 
 
 world. This is the power of princes contempt of the laws ecclesiastical and 
 
 which we say must be directed by censures of the church, that unless it 
 
 bishops, but is not subjected to their were for fear of the temporal sword 
 
 wills or tribunals." — The True Differ- and power, they would altogether de- 
 
 ence between Christian Subjection and spise and neglect the same: which 
 
 Unchristian Rebellion, by Thos. Bil- temporal sword and power beingoften- 
 
 son, Warden of Winchester, pp. 361, times slowly and negligently executed, 
 
 362; edit. Oxford, 1685.] that the execution of justice thereby 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 21 
 
 such are born of God; and no man can say that Jesus is the i J"""! 
 
 •' ' J 1 Cor. : 
 
 Lord, but by the Holy Ghost, therefore not to be persecuted. 
 And as Abel killed not Cain, but was killed himself; and 
 as Isaac and Jacob did not persecute Ishmael and Esau, 
 but were persecuted of Ishmael and Esau — who, and Cain, Gai. w. 
 were figures of all persecutors — so the belieying do not 
 persecute the unbelieving, nor the true church the false; 
 but the believing and true church are, as they have been, 
 riiost often persecuted themselves. Of whom Abel, Isaac, 
 and Jacob, were figures, whose children are all believers 
 and freemen, that standfast in the Vherty whereioith Christ <?»!■ t. 
 hath made them free, and will not be tangled with the yoke of 
 bondage. No, not with circumcision, much less with the 
 discipline and doctrine of the church of Rome, whose bishops 
 are able ministers of the fire and sword, both to prince and 
 people, as many histories do lamentably witness, to their 
 utter infamy and overthrow. 
 
 Also, if the believing should persecute the unbelieving to 
 death, who should remain alive? Then none but the 
 believing should live in the world, and the unbelieving 
 should die in their unbelief, and so perish for ever. The 
 Lord will not that the believing should live to the destruc- 
 tion of the unbelieving, but unto their conversion, edifica- 
 tion, and salvation. And by perlecuting of prince and 
 people to death, because they will not hear and believe, is 
 no gaining of souls unto God, but unto the devil. And 
 
 is letted or delayed, and the party i. 460; Grindal, p. 481, 8vo edit. — It 
 excommunicated thereby encouraged was accordingly passed. The crimes 
 to continue and persist in wilful and which exposed an individual to the 
 obstinate contumacyand disobedience: merciless severity of these ecclesias- 
 May it therefore please your majesty, tics, were, "matters of heresy, or re- 
 that it be enacted, to attack and ap- fusing to have a child baptized, or to 
 prebend the body of the person or per- receive the holy communion, or to 
 sons excommunicated, and to carry come to divine service, or error in • 
 and convey the same unto the next matter of religion or doctrine now re- 
 prison and gaol." — Strype's Annals I. ceived in this church." — p. 467.] 
 
 1; 
 xii. 3. 
 
22 religion's peace; 
 
 whereas Ignorant and wicked bishops may think to win 
 souls, by killing prince and people for religion, they are 
 deceived greatly; for thereby they lose many souls — viz,, 
 their own and the unbelieving. Their own they lose, 
 because they wilfuUy break the Lord's commandment, that 
 
 Luke xTiii. saith, Thou sholt notkUl; meaning such as are not corporal 
 malefactors. And the others which die in their unbelief, 
 they themselves confess, are eternally lost ; except they, as 
 some of their ministers, hold a redemption after this life. 
 
 And the bishops should know, that error and heresy 
 cannot be killed by the fire and sword, but by the word and 
 V^ Spirit of God. These are the only weapons of Christ's 
 
 bishops and ministers; and such only Christ's ministers do 
 use. Whose lives and conversations are so harmless, holy, 
 and gentle, that thereby, and by their deaths and sufferings, 
 they win many souls unto God. Whereby they are known 
 from all false bishops and ministers, who, like wolves and 
 bears, not like sheep and lambs, make prey, and devour 
 both prince and people, that are not of their kind, if they 
 be able to master them. 
 
 Besides, may it please your majesty and parliament to 
 
 icor.Tii.i6. Understand, that the believing man that hath an unbeliev- 
 ing wife, and the believing woman that hath an unbelieving 
 husband, cannot live together as the scripture teaches, for 
 the salvation of the unbelieving, if they be persecuted to 
 death. Indeed, some thereby are forced to confess with 
 the mouth, that which they believe not in heart, and so are 
 made true dissemblers, instead of true Christians. Whereby 
 many men and women are deceived with dissembling hus- 
 bands and wives, as well as the king and state are deceived 
 with dissembling servants and subjects. But the word of 
 God, if permission of conscience might be granted, would 
 procure upright, pure, and unfeigned husbands and wives, 
 servants and subjects, so that thereby neither prince nor 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 23 
 
 people should be deceived. For all good shepherds will 
 divide and separate, and not force, slay, and persecute. 
 For if men and women be foimd heretics, they shall be 
 separated from the church ; but if they be unbelievers, they 
 shall not be joined unto it, until they be converted by the 
 word of God, much less forced. Which conversion, for 
 ought we know, may be at their death, if not afore, seeing 
 the Lord caUeth some at the eleventh hour, as well as at Matt. xx. s, 
 the first, and not at the king's and bishops' pleasures. 
 
 Kings and magistrates are to rule temporal affairs by the 
 swolBs of their temporal kingdoms, and bishops and minis- 
 ters are to rule spiritual affairs by the word and Spirit of 
 God, the sword of Christ's spiritual kingdom, and not to 
 intermeddle one with another's authority, office, and func- 
 tion. And it is a great shame for the bishops and ministers 
 not to be able to rule in their church, without the assist- 
 ance of the king and magistrate ; yea, it is a great sign they 
 are none of Christ's bishops and ministers. If they were, 
 they would not be afraid nor ashamed of their faith ; nor 
 yet would they persuade princes and people to persecute, 
 and force one another to believe them; but would use only 
 the assistance of God's word and Spirit, and therewith 
 suffer their faith and doctrine to be examined, proved, and 
 disputed, both by word and writing. 
 
 And he is a true bishop who is unreprovable, and that is tu. i, 7, 9, 
 able to stop the mouths of his adversaries by God's word 
 and Spirit only, and whose faith and discipline agree with 
 the prophets, Christ, and his apostles, and maketh no con- 
 tradiction. But all those bishops that force princes and 
 peoples to receive their faith and discipline by persecution, 
 do, with Judas, go against Christ, in his members, with 
 swords, staves, and halberds ; who, seeing God's word will 
 not help them, betake themselves, with all haste and hazard, 
 unto the authority of the king and magistrate. 
 
24 religion's peace ; 
 
 I read that a bishop of Rome wotild have constrained a 
 Turkish emperor to the Christian faith, unto whom the 
 emperor answered, " I believe that Christ was an excellent 
 prophet, but he did never, so far as I understand, command 
 that men should, with the power of weapons, be constrained 
 to believe his law ; and verily I also do force no man to 
 believe Mahomet's law." Also I read that Jews, Chris- 
 tians, and Turks, are tolerated^ in Constantinople, and yet 
 are peaceable, though so contrary the one to the other. 
 ' If this be so, how much more ought Christians not to 
 
 force one another to religion? And how much moee 
 OUGHT Christians to tolesate Christians, when 
 ' \/ AS the Turks do tolerate them? Shall we be 
 
 LESS MERCIFUL THAN THE TURKS? Oe SHALL WE 
 LEARN THE TuRKS TO PERSECUTE CHRISTIANS ? It IS 
 NOT ONLY UNMERCIFUL, BUT UNNATURAL AND ABOMI- 
 NABLE ; TEA, MONSTROUS FOR ONE CHRISTIAN TO VEX 
 AND DESTROY ANOTHER FOR DIFFERENCE AND QUES- 
 TIONS OF RELIGION. And though tare's have overgrown 
 the wheat, yet Christ will have them let alone tUl harvest. 
 Matt. xiii. lest while you go about to pluck up the tares, you pluck up also 
 the wheat with them; as your predecessors have done, who 
 thought they had gathered up the tares and burned them, 
 but you see now that they have burned the wheat instead 
 of tares. Wherefore In all humility and Christian modesty, 
 I do affirm, that through the unlawful weed-hook of perse- 
 cution, which your predecessors have used, and by your 
 majesty and parliament is still continued, there is such a 
 quantity of wheat plucked up, and such a multitude of tares 
 
 ' ["The disciples of Abraham, of bute, they were entitled to the free- 
 Moses, and of Jesus, were solemnly dom of conscience and religious wor- 
 invited to accept the more perfect re- ship." — Gibbon's Decline and Fall, 
 relation of Mahomet; but if they pre- &c., c. 51, p. 968, edit. I830J 
 ferred the payment of a moderate tri- "^ 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 25 
 
 left behind, that the wheat which remains cannot yet appear 
 in any right visible congregation. 
 
 And now, beloved sovereign and parliament, I know that 
 through ignorance you do persecute, as did also your pre- 
 decessors. Amend your lives, therefore, and turn, that your Acts lu. 17, 
 sins may he put away, when the time of refreshing shall come 
 from the presence of the Lord; who before hath showed by 
 the mouth q/"his holy servant John, that the woman — mean- rst. xii.i4. 
 ing the church — should fly into the wilderness for a time, 
 times, and half a time, from the presence and persecution of 
 the serpent. And that the winepress should be trodden with- Rev. xiv. 20. 
 out the city, until blood come out of ike winepress unto the 
 horse-bridles, by the space of a thousand and six hundred fur- 
 longs. And thus he hath fulfilled it. 
 
 Now, therefore, I humbly beseech you, suffer not your 
 bishops and ministers any longer to persuade [you] to force 
 your subjects, or any others, to their faith and church by 
 persecution ; neither suffer them therewith to defend their 
 faith and church against their adversaries. If they have 
 not any thing from God's word against us, let them yield 
 and submit themselves. If they think they have any thing ^ 
 against us, let them betake themselves only to God's word, 
 both in word and writing. For the whole scripture is given 2 iim. lii. 
 by inspiration of God to that purpose, and is profitable to 
 teach, to reprove, to correct, and to instruct in righteousness ; 
 that the man of God may be absolute^ being made perfect unto 
 all good works. With which scripture, and not with fire 
 and sword, your majesty's bishops and ministers ought to 
 be armed and weaponed. And whosoever shall not hear 
 the words of such bishops and ministers, then such bishops 
 
 ' {Complete. " Because the things words of his mouth are absolute, 
 
 that proceed from him are perfect and lack nothing which they should 
 
 without any manner of defect or have for performance of that thing 
 
 maim j it cannot be, but that the whereunto they tend." — Hooker.] 
 
 BUSHEB.J C 
 
26 religion's peace. 
 
 and ministers are commanded by Christ, not to imprison. 
 Matt. *. 14, bum, banish, and hang them ; but to shake the dust of their 
 feet against them, for a witness, when they depart from them: 
 Mark vi. 11. aflSrming, that at the day of judgment, it shall be easier for 
 Sodom and Gomorrah, than for such persons. And this 
 commandment of Christ did his bishops and ministers obey, 
 Aotaxiii.51. as you may read. By which, and by that which follows, 
 your gracious majesty and princely and honourable parlia- 
 ment, may perceive the will and mind of our Lord and 
 Saviour Christ : imto whose mercy I commend you, and to 
 the word and wisdom of his grace, which is able to build 
 further, and to give you an inheritance among all them 
 which are sanctified. Amen. 
 
 Your faithful and loving subject, 
 
 Leonard Bushee.' 
 
 ' Not Furbusher. There is one Furbusher, a preacher, in this land. 
 
CEETAIN 
 REASONS AGAINST PERSECUTION. 
 
 FIRST — Because Christ hath not commanded any king, 
 bishop, or minister to persecute the people for differ- 
 ence of judgment in matters of religion. 
 
 Secondly — ^Because Christ hath commanded his bishops 
 and ministers to persuade prince and people to hear and 
 believe the gospel, by his word and Spirit, and, as ambas- 
 sadors for him, to beseech both prince and people to be 
 reconciled unto God; and not, as tyrants, to force and con- ^ ^"^^ "■ ^'>- 
 strain them by persecution. 
 
 Thirdly — Because through persecution it will come to 
 pass, that the ambassadors of the only spiritual Lord and 
 King, Jesus, may be persecuted and imprisoned, burned, 
 hanged, or banished, for delivering the message of their 
 gracious Lord, sincerely and often, both to prince and 
 people."" Which to do, is a more heinous fact, than to per- 
 secute the ambassadors of the greatest king and prince in 
 the world. For instead of heretics, they shall, as they have 
 already,^ burn, banish, and hang the ambassadors of the 
 Lord Jesus Christ, who doth choose out whom he pleaseth, 
 to bear his name before kings and rulers, for a testimonial Mark xiii. 9. 
 to them. 
 
 ' Many thousand ambassadors and martyrs of Christ have bishops caused to 
 be slain since Christ ascended. 
 
 C2 
 
28 RELIGION S PEACE ; 
 
 de™o™''™ Fourthly — ^Because then we cannot say we have the 
 baf'norer. liberty of the gospel in our land ; seeing where that is, 
 ""■ there is no persecution for any difference in religion, nor 
 
 [any] forcing of the conscience to believe the gospel, except 
 by the word and Spirit of God only, the which do wound 
 2 Cor. X. 4. and kill the errors of men, and not their persons. 
 1 Tim i. 13, Fifthly — Because Christ came into the world to save sin- 
 ners, and not to destroy them, though they be blasphemers; 
 seeing the Lord may convert them as he did Saul, after 
 called Paul. And though they have difference in religion, 
 
 Persecutors a j o 
 
 ctoSt'* "' ^^ "^^ ^^^ ^^^^ ^°^ believe in Christ that they may be 
 converted, yet ought you not to persecute them, seeing 
 
 LuteQix. 63, Q]jj.;g^ rebukcth such; and his Father sent him not into the 
 
 [Joiiniii.17] world to Condemn the world, but to save it. Be ye, therefore, 
 followers of Christ, and not of antichrist, in gathering 
 people to the faith. 
 
 Col. iT. s. Sixthly — Because then you shall not walk wisely towards 
 them that are without, as the scripture teacheth ; but shall 
 
 1 Cor. X. 32. offend also the Jews, and all other strangers, who account 
 it tyranny to have their consciences forced to religion by 
 persecution. 
 
 Seventhly — Because if persecution be not laid down, and 
 liberty of conscience set up, then cannot the Jews, nor any 
 strangers, nor others contrary-minded, be ever converted in 
 our land. For so long as they know aforehand, that they 
 shall be forced to believe against their consciences, they 
 will never seek to inhabit there. By which means you keep 
 them from the apostolic faith, if the apostolic faith be only 
 taught where persecution is. 
 
 Eighthly — Because if freedom of conscience be not set 
 up, and persecution laid down, then all the king's subjects, 
 
 lo^eTm^e ^°*^ *^^ straugcrs inhabiting the land, that shall believe the 
 
 ™ny Btran- apostolic faith, must depart the land to some free country; 
 or else abide the danger of burning, banishing, hanging, and 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 
 
 29 
 
 imprisoning. The first will be a great impoverishing and 
 weakening of our land, besides a loss of the faithfullest 
 subjects and friends. The second will provoke the Lord to 
 wrath, by spilling the blood of his faithful servants, ambas- 
 sadors, and witnesses; and also open the mouths of all 
 strangers, to speak yet more lamentably of the cruel and 
 bloody persecution of our land. 
 
 Ninthly — Because if persecution continue, then the king 
 and state shall have, against their will, many dissemblers 
 in authority and office, both in court, city, and country. 
 Yea, no man of any degree shaU know, whether they are all 
 faithful and true Christians that are about him, and with 
 whom he hath to do : seeing most men will conform 
 themselves for fear of persecution, although in their hearts 
 they hate and detest the religion whereto they are forced 
 by law.* The which is very dangerous and hurtful, both to 
 
 ' [" A preacher, Mr. Smith, one of 
 us, being called, and, upon their 
 speeches and demands, answering that 
 he marvelled, who being above eleven 
 months prisoner, they should deal with 
 men by imprisonment and other 
 rigorous means, in matters of religion 
 and conscience, rather than by more 
 Christian and fit proceedings ; pro- 
 testing unto them, that he should but 
 dissemble with them, and play the 
 hypocrite, if he should, to please them, 
 or to avoid trouble, submit to go to 
 church, and to join with the public 
 ministry of those assemblies, as it now 
 standeth; he being persuaded in con- 
 science that it was utterly unlawful. 
 The aforesaid commissioner said to 
 him again. Come to the church, and 
 obey the queen's laws, and be a dis- 
 sembler, be a hypocrite, or a devil, if 
 thou wilt." — Francis Johnson's Let- 
 ter to the Lord Treasurer, Jan. 18th, 
 
 1593. Strype, Annals, iv. 187. — 
 " All know well enough, it is no mat- 
 ter how open and professed they be, 
 so as they will be conformable to 
 come to church once a month, and 
 hear your divine service book. Did 
 Mr. W. Smith, your great acquaint- 
 ance, never tell you how Mr. Wroth, 
 one of the commissioners themselves, 
 when he was called before them, said 
 unto him, Come to church, and be a 
 devil if thou wilt?" — F. Johnson's 
 Answer to Maister H. Jacob, p. 200, 
 printed in 1600. From this it appears 
 that Mr. Brook is mistaken in present- 
 ing this scene as occurring in the life 
 of Mr. John Smyth, who afterwards 
 became a baptist. It must refer to 
 a Mr. Wm. Smith, at that time in 
 prison, and who frequently appeared 
 before the commissioners. — Lives of 
 the Puritans, ii. 194, 44.] 
 
30 religion's peace; 
 
 kin g and state, in time of temptation from beyond the seas, 
 and in rebellion at home. For they that are not faithful to 
 God In their religion, will never be faithful to the king and 
 state in their allegiance; especially being tried by a great 
 reward, or by a mighty rebel : but wUl, to increase their 
 honours and revenues, conform themselves; and some to 
 save their honours, lands, goods, and lives, will yield and 
 submit, though against their will, even as they have done 
 in case of religion. For through forcing men to church by 
 persecution, the true-hearted subjects are forced out of the 
 land, and out of the world. Some [are] banished, others 
 burned, hanged, and imprisoned to death. 
 Persecution Tcuthly — Bccause if there be many religions in the land, 
 
 cames many . . ■., i , i ., -n j. 
 
 religions in as it IS wcll kuown thcrc are, then it will come to pass, 
 
 the church. , , , 
 
 through the continuance of persecution, that many reugions 
 will be continued in the church; seeing all are forced to 
 church, who bring their religions with them as well as their 
 bodies.^ "Whereby aU their devotion is against their con- 
 sciences, and all the church is a confused Babel, full of 
 Bev. xTiii. every unclean and hateful bird, even a hold of foul spirits, as 
 the scripture speaketh ; out of which the people of God 
 are commanded to flee, lest, as of their sins, they be also 
 partakers of their plague. And the bishops, the authors of 
 persecution, are very ignorant to think that when they have 
 gotten people to their church by persecution, that then they 
 have gotten them to their faith and religion ; the which is 
 not so, for most people, though contrary-minded, to save 
 life and goods will dissemble their religion. As, for exam- 
 ple, the Jews in Spain and Portugal;* and the papists, 
 
 ' Better were it to have many reli- the obstinate confiscated. So rigorous 
 
 gions in the land, than in the church. were the proceedings of the Spanish 
 
 * [In the be^nning of the seventh sovereign, that the clergy sought to 
 
 century, ninety thousand Jews were moderate his zeal. They " solemnly 
 
 compelled to receive the sacrament pronounced an inconsistent sentence 
 
 of baptism, and the property of — that the sacraments should not be 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 31 
 
 reformists, and others in England.* But when they come 
 hither, or to some other free city or country, where (praised 
 be God) is liberty of the gospel, then they show that before ^'" 
 they dissembled, to avoid the cruel persecution of their 
 land. 
 
 Moreover, the bishops bewray great ignorance, when they 
 persuade the king and parliament to force prince and people 
 to church by persecution. For if that be the means to 
 come to the church of Christ, then Christ hath taught us to 
 flee the means of salvation, seeing he hath taught us to flee Matt. i. 23. 
 persecution; the which the bishops and their ministers 
 persuade to be a great means to bring men to the church. 
 Indeed, I confess it is the 'only means to bring prince and 
 people to the false church: and therefore Christ teacheth Christ tcaoh- 
 
 i- >: ' _ eth to flee 
 
 US to flee that means, lest through persecution, which is a ''"^^t'j^": 
 great temptation, we be constrained to go the broad way, tfgj™'"^ 
 which is the false church, that kadeth to destruction, and many 
 go in thereat. And no marvel, for there men may be any Matt. vu. 13. 
 
 forcibly imposed, but that the Jews hypocrisy, or the suspicion of it, 
 
 who had been baptized should be chiefly upheld the inquisition." — 
 
 constrained, for the honour of the Sharon Turner, Hist, of Edw. VI. 
 
 church, to persevere in the external vol. iii. p. 19. — The inquisition af- 
 
 practice of a religion which they dia- fected to have no jurisdiction over 
 
 believed and detested." Their fre- Jews until by baptism they had pro- 
 
 quent relapses led to the banishment fessed their adherence to the church, 
 
 of the entire nation, at an after period. Any relapse, or suspicion of it, imme- 
 
 — Gibbon, Decline, &c. t. 37, p. 617. diately exposed them to the fengs of 
 
 — Their expulsion was ordered by an this dreaded tribunal. — Limborch, 
 
 edict of Ferdinand and Isabella, in Hist. Inquisitionis, pp. 238, 242; 
 
 the year 1492, when it is computed Amstel, 1692.] 
 
 that one hundred and seventy thousand [* Great numbers of papists and puri- 
 
 families emigrated, comprising eight tans conformed to the services of the 
 
 hundred thousand souls. " Persecu- church, to avoid the pecuniary mulcts 
 
 tion and intolerance compelled many and Imprisonments to which absence 
 
 of them to change their religion; and from church exposed them. — Neal, 
 
 from these incidents, both Spain and Hist, of the Puritans, i. 244, edit. 
 
 Portugal became spread with secret 1837 ; Collier, Eccles. Hist. vi. 264, 
 
 Jews, in the guise of Christians, whose 8vo edit. 1840.] 
 
32 religion's peace; 
 
 Note. thing, except good Christians. For besides Deinas the 
 worldling, and Hymeneus the blasphemer, and many other 
 sorts of indiiFerent Christians, excommunicants, covetous, 
 
 uiW.^™' and profane persons, there are notable rebels and traitors; 
 yea, most cruel and desperate traitors and rebels, as Digby, 
 Catesby, Percy, &o., whose unread and unheard-of treachery 
 will never be forgotten. Which persons, if they had not 
 been forced to church against their consciences, had never 
 enterprised such horrible and hateful treason.^ 
 
 And the bishops should understand, that it is preaching, 
 and not persecuting, that getteth people to the church of 
 
 Hom.x, 17. Christ. For the scripture saith. Faith is by hearing, and 
 hearing by the word of God; and not by the sword of 
 princes and magistrates, as they persuade and practise. 
 And therefore the bishops of our land are truly called anti- 
 christs ; for by their beastly and bloody persecution, as well 
 as by their blasphemous titles, erroneous doctrines, and 
 popish government, may they justly be termed antichrists. 
 
 Matt. xxiT. Eleventhly — Because Christ foretold, that many false 
 Christs and false prophets should arise, and deceive many; 
 
 2 Thess. ii. yea, if it were possible, the very elect. And the apostle Paul 
 
 iT.,ti— 3]. did prophesy a departure from the faith. And Peter said, 
 
 « [" The Roman catholics now ut- of the penal laws were destroyed, 
 
 terly despairing, either by flattery to Fines, coniiscations even to two-thirds 
 
 woo, or force to wrest, any free and of their property, imprisonments, and 
 
 public exercise of their religion, some death, fell upon them with increased 
 
 of them entered into a damnable and rigour. The king, the parliament, 
 
 devilish conspiracy, to blow up the and the bishops, united in enforc- 
 
 parliament-house with gunpowder." ing attendance at church and oon- 
 
 Robeit Catesby was the author of the formity to ecclesiastical laws, repugnant 
 
 plot, Thomas Percy, Sir Everard alike to liberty and religion, with the 
 
 Digby, and ten others, with some severest penalties. Can we wonder 
 
 Jesuits, uniting in it. "All of re- that they should resent the intolerable 
 
 solute spirits, most of ancient fami- oppression they suffered ? — See 
 
 lies, some of plentiful fortunes." — Dodd's Oh. Hist, vol. iv. p. 41, 
 
 Fuller, Ch. Hist. bk. x. sect. ii. 24.— Tiemey's edition, for a statement of 
 
 Their expectations of some relaxation these enactments.] 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 33 
 
 there should be false teachers now among the people. And * Peter u.i. 
 John said, the kings should ^iW their power and authority unto i^v- ^tu. 
 the beast, until the words of God be fulfilled. Therefore if 
 persecution be not laid down and liberty of the gospel set 
 up, you may persecute the true Christians instead of the 
 false, as your predecessors have done. For they are now, 
 like as they were then, the smallest number ; and the false 
 Christians are now, like as they were then, the greatest 
 number. And persecution is a notable mark of the false 
 church and her bishops and ministers, and therefore Christ oai. u. 3, 4, 
 
 ^ V- 11, VI. 12. 
 
 would have us flee from it ; who overcame the devil and 
 his ministers by the word of God, and by a good, meek, 
 and gentle life; whose steps his bishops and ministers 
 ought to follow. 
 
 Twelfthly — Because persecution of such as do preach 
 and teach Christ, is a great hindrance to the liberty of the 
 gospel. Foe thereby abe the Jews, Turks, and 
 
 ° "^ ■ Note. 
 
 PAGANS occasioned AND ENCOURAGED TO PERSECUTE Fa'Be bl- 
 
 shops teach 
 
 LIKEWISE ALL SUCH AS PREACH AND TEACH ChRIST IN "^^^^ ^^ 
 
 THEIR DOMINIONS. For if Christian kings and magistrates ^S^a. 
 will not suffer Christians to preach, and preach the gospel of 
 Christ freely and peaceably, in their dominions: how should 
 you expect it of the infidels, unto whom bishops and Chris- 
 tian kings and magistrates ought to give a good example, and 
 not an evil [one], as to bum, banish, hang, and imprison, 
 peaceable and godly Christians, that are no traitors, nor 
 thieves, nor fighters, nor man-slayers, nor yet swearers, nor 
 drunkards, nor whoremasters, nor such like. 
 
 And the king and parliament may please to permit all 
 sorts of Christians; yea, Jews, Turks, and pagans, so long 
 as they are peaceable, and no malefactors, as is above men- 
 tioned ; which, if they be found to be, under two or three 
 witnesses, let them be punished according to God's word. 
 Also, if any be found to be willing liars, false accusers, false 
 
34 religion's peace ; 
 
 allegers and quoters of the scriptures, or other men's 
 writings — as some men willingly do — let them be punished 
 according to right and justice ; it is due desert, and no per- 
 secution. But let God's word have its full and free passage 
 among them all, even to the end of their lives, in all boun- 
 tifulness, long-sufferance, and patience ; knowing that it is 
 ordained of God's rich mercy, to lead the infidels and such 
 as err unto repentance and amendment, out of the snare of 
 Bom. ii, 4 ; thc devU, of whom thev are taken and deceived. 
 
 2 Tim. u. 25. ' •' 
 
 Thirteenthly — Because persecution for religion is to force 
 the conscience; and to force and constrain men and women's 
 consciences to a religion against their wills, is to tyrannize 
 over the soul, as well as over the body. And herein the 
 bishops commit a greater sin, than if they force the bodies 
 2 Cor. xi. 2. of women and maids against their wills. Yea, herein they 
 False bi- are more cruel and greater tyrants than the Turks, who, 
 
 shops worse i. p 
 
 than Turks though thcv forcc the bodies of strangers to slavery and 
 
 and pagans. o j o •> 
 
 bondage, yet they let the consciences go free, yea, to 
 
 Christians that are so contrary to them in religion.^ 
 But these idol-bishops will force the consciences of 
 
 Christians, their own natural countrymen, even unto 
 p^Note. spiritual bondage and slavery. And herein they commit 
 traffoiSca'l fornication both with prince and people, and have made- all, 
 ^°^ both small and great, to receive a mark in their right hand, or 
 
 [Rev. xTiii. I'w their foreheads, so that no man may buy or sell, save he 
 i'7.] ' that will go to church, and submit to the bishop's ordinances, 
 
 and name and mark of their beastly and bloody persecution; 
 
 through which, as God, they sit in and reign over the con- 
 
 ' [" iBdeed, the Turk within his do- contrary, he would use that rigour 
 
 minions compelleth no man to alter in religion that he doth in other 
 
 his religion ; by reason whereof he is things." — A third political discourse 
 
 the more able peaceably to enjoy made by Wm. Thomas, Esq., for the 
 
 so large an empire. But if he king's study. Strype's Memorials, II. 
 
 thought he might bring all men to ii. p. 381, 8vo edit.] 
 Mahomet's law, as he seeth the 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 35 
 
 sciences, both of prince and people, which are the spiritual 2 ihesB. ii. 
 seat and temple o£ God, bought at a dear price, even with 19, 29 ; 2 
 the precious blood of their only spiritual Lord, Jesus ^ ^^J 
 Messiah, the true shepherd and bishop of their souls. filifipetlr 
 
 And the bishops in forcing men and women's consciences "' ^^' 
 do therein play the antichrist, as well ^s the popes. And, 
 indeed, there is never a bishop in the land but is a pope ; 
 for pope in Latin is papa, and papa signifies father in 
 English. All the bishops in our land are called reverend 
 fathers, therefore all the bishops in our land are called 
 reverend popes. So many lord bishops, so many reverend 
 fathers, so many reverend popes. And these are all so 
 many antichrists, so many idols, and so many false gods of 
 England. How many are thy gods, whom thou dost serve! 
 For whose spiritual adoration, the knee of every man and 
 woman must bow,* or else they shall be persecuted.^ Unto 
 whom the king ought not any longer to give his authority 
 and power, lest he fulfil the scripture, which saith, that 
 kings should give their power and authority unto the beast. ^^t. xtU. 
 
 Fourteenthly — Because the burning, banishing, hanging, 
 and imprisoning of men and women by protestants, for dif- 
 ference of religion, do justify the burning, banishing, and 
 imprisoning of men and women, by the papists, for diflfer- 
 ence of religion; even aa the papists do justify the Turks 
 
 * If idolaters ought to lie slain, then happily for the puritans, never receiv- 
 
 ought all those that submit and yield ed the approbation of parliament, it 
 
 spiritual obedience and reverence unto is provided, that so long as an excom- 
 
 these bishops to be slain. Who then municated person " continued unre- 
 
 should remain in [the] land alive ? lenting, nobody was to pray, to eat, 
 
 ' [In the " Reformatio Legum," or drink with him, to salute him, or 
 compiled chiefly by Archbishop Cran- invite him to their houses." — Collier, 
 mer, edited and published by John Eccles.Hist. v. p. 494, 8vo edit. 1840; 
 Pox, the martyrologist, under the Fox's Acts and Mon., Preb. Town- 
 direction of Archbishop Parker, and send's Preliminary Dissertation, vol. i. 
 which body of ecclesiastical law, to p. 179, Bvo edit. 1841.] 
 the great regret of the hierarchy, but ' 
 
36 religion's peace; 
 
 and pagans in such like cruelty and tyranny. Wherein 
 now are the protestants more merciful than the papists, or 
 the papists than the Turks ? Therefore as the papists, when 
 they complain of the Turks and pagans, for their bloody 
 persecution, do therein condemn themselves ; because they 
 are found to do the same, yea, worse — for it is greater 
 tyranny for one Christian to force and kiU another, than for 
 Turks and pagans to kill a Christian. For that is no such 
 great wonder, seeing it is a paganish part, who have no 
 better knowledge. But Christians should have better 
 knowledge and more mercy, than to play the pagans against 
 Note. Christians. So also the protestants, when they complain of 
 the papists, for their bloody and beastly persecution, do 
 therein condemn themselves, seeing they do the same for 
 which they blame others; and so are rebuked of the scrip- 
 Bom. u. 1,3. ture, which saith. Therefore thou art inexcusable, O thou 
 man, whosoever thou art, that tlamest another : for in that thou 
 judgest another, thou condemnest thyself; for thou thatjudgest 
 doest the same things. And thinhest thou this, O thou man, 
 thatjudgest them that do such things, and thou doest the same, 
 that thou shalt escape the judgment of God? 
 
 Fifteenthly — Because his majesty and parliament would 
 not willingly themselves be forced against their consciences, 
 by the persecution of the bishop of Rome and his princes. 
 Luke yi. 31. So, I bcseech them, according to the law Christ hath en- 
 joined Christians, not by persecution to force other men's 
 consciences against their wills, by the irritation' of the 
 bishops of our land. 
 
 Sixteenthly — Because persecutions do cause men and 
 women to make shipwreck of faith and good consciences, by 
 forcing a religion upon them even against their minds and 
 consciences: and also do send them quick to the devil in 
 
 ' Or provocation. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 37 
 
 their errors, if that be heresy for which they are hanged 
 and burned. "Which to do, is a most unchristian, unnatural, 
 cruel, and tyrannous deed ; and I am sure you would not 
 be content to be so dealt withal yourselves. 
 
 But, indeed, the popish and idol-bishops are the authors 
 hereof against the people, as well as of other persecutions 
 against the princes. For antichiistian bishops do draw EeT.xvi.i4. 
 kings and princes hereto against their minds, as may appear 
 by Edward the Sixth, that godly king of famous memory, 
 who being urged by his bloody bishops to subscribe to the 
 burning of a woman called Joan Boucher, he answered, The chris- 
 
 , , , ^ t T .1 . 1 *^^" answer 
 
 " Will YOU have me to send her quick to the devil in her of King m- 
 
 •' _ ^ "■ ward. ■ 
 
 error?" But when his blood-thirsty bishops would have no 
 nay, he said again to Archbishop Cranmer, " I lay all the 
 charge thereof on you before God." And Cranmer said, 
 "He had never so much to do in aU his life" as to procure 
 it.2 
 
 Whereby I do perceive that godly kings are drawn to 
 battle against the saints, by antichristian bishops and false 
 prophets, who otherwise would rule and reign more agree- 
 able to the mind of Christ. Also, hereby may all men 
 perceive, that the council and bishops could not satisfy the 
 king's conscience by their persuasion. If they could have 
 showed him the word of God for burning that Christian, it 
 would have prevailed with that godly king, and he might 
 then of faith have consented. But his answer showeth that 
 he was not of their mind, for all that they had said. And 
 therefore now, if it please you to require of your bishops, 
 
 ° King Edward was an enemy to much that when Joan Boucher should 
 
 persecution. — Acts and Mon. p. U79, be burned, all the council could not 
 
 [edit. 1610. "He always spared move him to put to his hand, but were 
 
 and favoured the life of men; as in a fain to get Doctor Cranmer to per- 
 
 certain dissertation of his once ap- suade with him, and yet neither could 
 
 peared, had with Master Cheke in he, with much labour, induce the king 
 
 favouring the life of heretics : inso- so to do, saying," &c.] 
 
38 religion's peack; 
 
 warrant from the word of God for the persecuting of Chris- 
 tians, or for forcing prince and people to church, you shall 
 find not one bishop, yea, not all of them together, though 
 assisted with their ministers, will be able to show warrant 
 from God's word, whereby to persuade your consciences 
 Bom.xiT.23. thcreunto. And whatsoever is not of faith is 5zw,«and what- 
 soever is not from God's word cannot be of faith. 
 
 Seventeenthly — Because persecutions of Christians by 
 Christians, do not only justify papists, and teach the Jews 
 and pagans to persecute Christians; but also do teach the 
 papists and others, that know not the mind of Christ and 
 once get the upperhand, to persecute those that persecuted 
 them. Yea, it is a means, as we have had lamentable ex- 
 perience,' to set such as are forced to church against their 
 consciences, at deadly hatred stgaiast the king and state; 
 and urgeth all them to treason and rebellion, that have not 
 truly learned Christ, who himself was persecuted to death; 
 Matt. xi. 29; whosc harmless cross all true Christians must take up, and 
 27. ■ whose gentle and humble steps they must follow and walk 
 
 in, or else they cannot be his disciples, nor sheep of his 
 pasture. 
 
 And neither can the papists be persuaded that persecu- 
 tion is a sin, so long as they, and other Christians also, are 
 persecuted by the protestants ; seeing the papists do build 
 their persecution on the same ground with the protestants. 
 But both sorts of bishops do err grossly, as shall be showed, 
 God willing, when they make their defence : except, here- 
 with, their consciences be convinced to yield, as I wish they 
 may, for the salvation of their own souls, the peace both of 
 prince and people, and the safety of the king and state. 
 
 In the meanwhile it is to be observed, that those bishops 
 and ministers which persuade the king and parliament to 
 burn, banish, hang, and imprison, for difference of religion, 
 
 » By Digby, Catesby, &c. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 39 
 
 are bloodsuckers and manslayers. And such, it cannot be 
 denied, caused kings and magistrates to be their execu- 
 tioners and tormentors, in burning the martyrs in former 
 times, even in the days of king Henry the Eighth and 
 queen Mary, as the books of Acts and Monuments will 
 witness, if they be not burned. And I ask the bishops and 
 their ministers, if the martyrs should have obeyed the king Acts iv. 19. 
 and queen, rather than have suffered death ? 
 
 And now I must humbly, and, with all reverence, do 
 beseech his majesty and parliament advisedly to consider 
 among themselves, whether the prince or princess, differing 
 with the church now in matter of conscience and religion, 
 established by law in oiu" land, as the right noble princess 
 Elizabeth did in queen Mary's days, do not incur the dan- 
 ger and cruelty of the law now, as that worthy princess did 
 then? * Seeing that popish and cruel law standeth still in 
 force in most points of religion; and who dare trust the 
 bishops and their adherents in such a case, the matter lying ^°^^ ^'"• 
 in their hands ? ^ 
 
 Let it be supposed that the prince's heart should be 
 moved by the Lord to embrace the apostolic faith and dis- 
 cipline ; shall he be forced to believe as the bishops do, 
 against his conscience ? Shall he be constrained to submit 
 
 * [" Elizabeth, like Mary, preferred Winchester appears to have been her 
 the religion of her mother; and she chief eliemy. " For this is credible 
 had the same claims to urge which to be supposed, that the said wicked 
 Maiy had so justly made, to be al- Gardiner of Winchester had long 
 lowed to worship her Creator as she laboured his wits, and to this only 
 had been educated to do. But what most principal mark bent ail his de- 
 had been permitted to the queen by vices to bring this our happy and dear 
 her brother Edward she now refused sovereign out of the way, as by his 
 to her only sister." — Sharon Turner, words and doings may sufficiently ap- 
 Hist. of Edw. VI. iii. 416. Elizabeth pear." — Fox, Acts and Mon. iii. 
 was shortly after committed to the 1900, ed. 1610.] 
 Tower, and great efforts were made to ' ^ijjg bishops, as the high priests, 
 connect her treasonably with the re- force men to obey man rather than 
 bellion of Wyat. The Bishop of God 
 
40 religion's peace; 
 
 to their government and discipline, against his conscience? 
 Shall he live in vexation and persecution, and in danger of 
 his life, by the bishops and law established, as the princess 
 Elizabeth did ? Yea, it must be thus with our right noble 
 prince,^ except there be partiality. Yea, it will be thus 
 with his princely person, except those popish and cruel laws 
 be repealed and extinguished. 
 Better to- Wherefore I meeklv entreat, seeing death is most certain, 
 
 day, than ■' °, 
 
 tarry till to- tlioush most Uncertain when, that those antlchristian and 
 popish laws may be disannulled and made void in time, lest 
 we all lament and bewail it, when it wiU be too late. And 
 I pray your majesty and honours to consider, that kings' 
 
 [Prov. xxi. and princes^ hearts are in the hands of the Lord, as the rivers 
 of waters ; to turn 'as he will. And the scriptiu-e saith, 
 
 Rev. xTii. the ten horns, by which I understand ten tings, shall hate 
 the whore, and make her desolate and naked. Likewise the 
 scripture saith to Abraham, the father of believing princes 
 
 Gen.xvii.6; as AVcU as bcHeving people. Also I will make thee exceeding 
 fruitful, and will make nations of thee ; yea, kings shall pro- 
 ceed of thee. 
 
 Which scripture doth also overthrow the judgment of 
 those men, that hold a Christian may not be a king nor 
 magistrate. Let such consider, that the Lord here speaketh 
 of Abraham's spiritual seed, and not of his natural seed. 
 Because if it be understood of his natural seed, then cannot 
 Abraham be the father of many nations, seeing all Abra- 
 ham's natural seed are called Jews, and are but one nation 
 of the Jews.'' So that the covenant of God could not be 
 performed, that said, / will make nations of thee ; yea, kings 
 shall proceed of thee. Therefore it must be understood of 
 his spiritual seed, of which may be kings and princes that 
 are not naturally descended of him, as well as people that 
 
 * [Prince Charles, afterwards king.] Gen. xvii. 8, with xv. 13, 18, and 
 ' Ishmael and Edom excepted, xvi. 10, xvii. 18, 20, xxvi. 3, xxi. 13. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 41 
 
 are naturally descended of him. Therefore believing kings 
 may safely walk in the steps of their father Abraham, and Gon.xiv.u. 
 with their swords defend their subjects against their adver- 
 saries, and redeem their brethren out of the jaws of all 
 devouring beasts and bloody persecutors, for they bear not Bom.xiii.4. 
 the sword for nought 
 
 And now, also, I desire those subjects, of what degree 
 soever, that would destroy their kings and governors for 
 difference in religion, to consider, that therein they justify 
 their kings and governors, which destroy their subjects for 
 difference of religion. For as it is sin for kings and 
 governors to destroy their subjects for difference of religion, 
 at the persuasion of their bishops : so is it sin, but in a 
 higher degree, for subjects to destroy their kings and 
 governors for difference of religion, at the persuasion of 
 their bishops and ministers. 
 
 Therefore persecution for difference in religion is a mon- 
 strous and cruel beast, that destroyeth both prince and 
 people, hindereth the gospel of Christ, and scattereth his 
 disciples that witness and profess his name. But permis- PemiBsion 
 sion of conscience in difference of religion, saveth both JJ°ran*e'to' 
 prince and people ; for it is a meek and gentle lamb, which *„4 f'^liy 
 not only furthereth and advanceth the gospel, but also fos- prince "and 
 tereth and cherisheth those that profess it : as may be seen 
 by the permission of the Princess Elizabeth,' and others that 
 were permitted and fostered in Dutchland at that time.^ 
 
 7 [" After the death of this Gaidi- and she shortly obtained her release, 
 ner, followed the death also and drop- although for a time she partially con- 
 ping away of other her enemies, formed to some of the external ob- 
 whereby by little and little herjep- servances of the papal church. — Fox, 
 pardy decreased, fear diminished. Acts and Mon. iii. 1900; Rapin, ii. 
 hope of comfort began to appear as 40, fol. 1733.] 
 out of a dark cloud." Philip of ^ [By the influence of William, 
 Spain, the husband of Queen Mary, Prince of Orange, their liberator, 
 interfered on behalf of the princess, various edicts were issued by the 
 
 BU8HER.J D 
 
42 religion's peace ; 
 
 Also permission of conscience is a great and sure band and 
 benefit to the king and state, as may likewise be seen in the 
 same Princess Elizabeth ; who, if she had not been per- 
 mitted, but had suffered death, as the bloody bishops 
 earnestly desired, then had not the kingdom been so surely, 
 nor yet so purely, kept and preserved for his majesty and 
 his royal issue, as now it is. The Lord be praised there- 
 fore. 
 
 Further, I beseech his right excellent majesty and parlia- 
 ment to observe, that persecution was the occasion that the 
 apostolic church was at first scattered and driven into the 
 Bev. xii. 6, wilderness, that is, desert places of the world ; whither she 
 2Cor.'xi.i3.'fled to save herself from the rage and tyranny of antichrist, 
 and his apostles and ministers, the first authors of persecu- 
 tion under the gospel. Therefore his majesty and parlia- 
 ment may please to consider, that so long as persecution 
 continue, so long will the apostolic church continue scat- 
 tered and persecuted into the secret places of this world. 
 And no marvel, for her faith and discipline is as offensive, 
 as odious, and as unwelcome unto antichrist and his bishops 
 and ministers now, as it was then ; as their burning, banish-* 
 ing, hanging, and imprisoning do witness even unto this 
 day. 
 
 And it is to be noted, that as the apostolic faith and dis- 
 cipline — in the apostles' days, when through them true 
 signs and wonders were wrought by the extraordinary gift 
 and power of the Holy Ghost — did let and hinder the 
 mystery of iniquity, wrought by antichrist, his apostles and 
 
 states of Holland, granting liberty of than to force conscience, and to refuse 
 
 conscience to all in their dominions. that liberty to others which even we 
 
 Such an edict was published in Ant- ourselves desire to enjoy." Brandt's 
 
 werp in 1579, after a noble declara- Hist, of Reformation in the Low 
 
 tion from him, that " nothing could, Countries, i. 369. Lend. edit. 1720.] 
 in his opinion, be more unreasonable 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 43 
 
 ministers, by whom the lying signs and wonders were done, 2 Thsss. ii. 
 through the extraordinary spirit of Satan : so now the Tim.'iv. 1, 2, 
 
 *-" t J. 3 ; 2 Tim. 
 
 catholic or antichristian faith and discipline, having gotten fpg-'t'jj^ V 
 the upper hand by her lying signs and wonders, and by per- fT:i^2johS 
 secution, do by the same let and hinder the mystery of 11', 16^18. ' 
 godliness, wrought by Christ, his apostles and ministers, by 
 whom the true signs and wonders were done without per- 
 secution. 
 
 And it is well worthy to be observed, both of king. Note weii, 
 prince, and people, that the bishops [and] ministers of anti- 
 christ cannot abide nor endure the faith and discipline of 
 the apostolic church ; because it will be the overthrow of 
 their blasphemous and spiritual lordships, and of their anti- 
 christian and bloody kingdom; and therefore are they so 
 fiery hot and zealous for the catholic, or antichristian faith 
 and discipline. For by their faith they show plainly, that 
 they are succeeded and descended from antichrist, who 
 confessed not that the Messiah came in flesh. And byiJohniy.3. 
 their discipline or government they plainly show, [that] 
 they are antichrist's bishops and ministers, who persecute 
 with fire and sword aU degrees, both king, prince, and 
 people, that wiU not confess their faith and obey their dis- 
 cipline. And it is very plain and easy, both for king, 
 prince, and people — if they will not take up religion on 
 credit, and content them with the religion they were born 
 and brought up in, as do the papists — to discern who they 
 be that teach the apostolic faith and discipline ; and who 
 they be that teach the antichrist's faith and discipline. 
 
 For the holy apostle showeth it to all men that will give 
 heed thereto ; for he saith. Dearly beloved, believe not every [1 john 
 spirit, but try the spirits whether they are of God ; for many 
 false prophets are gone out into the world, which confess not 
 that Jesus Messiah came in flesh.^ Hereby shall you know 
 the Spirit of God : Every spirit that confesseth that Jesus 
 
 D 2 
 
 1, 2, 3. 
 
44 RELIGION S PEACE ; 
 
 Messiah came injksW is of God; and every spirit that con- 
 fesseth not that Jesus Messiah came in flesh is not of God: 
 but this is the spirit of antichrist, \of\ whom ye have heard how 
 that he should come; and now already is he in the world, 
 1 John ii. The same is the antichrist that denieth the Father and the 
 
 22, 23. 
 
 Son. Whosoever denieth the Son, the same hath not the 
 
 Father. The apostle meaneth, such as deny Jesus to be 
 
 John xTii. 3, Messiah, the Lord that came down from heaven, as Christ 
 
 5, 8 ; 1 Cor. ' "^ 
 
 yJ'sBii''^ *^^ *^® apostles have taught, such have not the Father, 
 vu.26,27. but do deny him also as they have taught him. And there- 
 fore Christ saith, TTie tones shall come, that whosoever killeth 
 John xvi. 2, you will think that he doth God good service ; but these things 
 they win do unto you, because they have not known the Father 
 nor me. The Father loveth such as believe that I came out 
 from God. Thus saith Christ. But antichrist and his 
 ministers believe not this doctrine, neither do they thus 
 teach Christ Jesus the Messiah. 
 
 And you may please to understand, that of this anti- 
 christ, or rather as the Syriac, of this false Christ,^ came 
 the church of Eome, whose bishops and ministers teach not 
 this doctrine; and as the mother, so the daughter also, 
 teacheth not this doctrine, but will likewise persecute both 
 prince and people, that shall confess that Jesus Messiah came 
 1 Johniv.2. in flesh, as John teacheth; or that the Son of man ascended 
 John Ti. 62, ^P whcTe he wos before ; or that he was glorified with his Father 
 5. ■ ' ■ before the world was, as himself saith; or that he was the 
 second man, the Lord from heaven; or that he had, and hath 
 icor.3;v.47, a heavenly body, as Paul teacheth. For these and such 
 like doctrines, do the church of Eome and her daughters 
 persecute with fire and sword, being endued with the spirit 
 
 » The Syriac Baith, came in flesh. i [" Hie est pseiirfocAnstos."— Tre- 
 
 ["ChriBtus venit in carnem." — Tre- mellius ex vers. Syriac. "Hie est 
 
 melUuB ex vers. Syriac. edit. Lend. antichristus." — Beza. edit. Lond. 
 
 158S.] 1586.] 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 45 
 
 of antichrist. By which antichrist, his apostles and minis- i Join it. 3. 
 ters, the apostolic church was scattered and driven into the 2cor.yi.13. 
 wilderness, that is, desert and secret places of this world, xu! e, u^' 
 even by their bloody persecution. The which still they 
 continue and raise against the members and witnesses 
 thereof, who were and are the martyrs which in all ages 
 have and do suffer death, imprisonment, and banishment, 
 since the first persecution ; and we never read, nor ever 
 shall read, that the apostolic church, or such as have 
 derived their faith and discipline of her, did ever per- 
 secute. 
 
 Therefore I humbly desire his majesty and parliament, 
 with all godly carefulness, to consider that it is not possible 
 that the church of Rome, called catholic, or those that are 
 descended of her, and have received their ministry and 
 ordination from her, ever was, or could be, the apostolic 
 church, called primitive church; or she that is descended 
 from her. Seeing the scripture saith, that the apostolic 
 church, called in scripture the woman, hath a place prepared ^ u.^"' *' 
 of God in the wilderness, a thousand two hundred and sixty 
 days from the presence of such as did persecute her. How, 
 then, I beseech you consider, may it be possible that the 
 church of Rome — called in scripture, a mystery, greatlB^-^vu-s 
 Babylon, the mother of whoredoms and abominations of the 
 earth. The womun that sitteth upon a scarlet coloured beast, 
 full of names of blasphemy. The woman arrayed in purple 
 and scarlet, and gilded with gold and precious stones and pearls, 
 having' a cup of gold in her hand, full of abominations and 
 Jilihiness of her fornication. The woman that is drunken 
 with the blood of saints, and with the blood of the martyrs, or 
 witnesses of Jesus by her beastly persecution — was, or 
 could be, ever the apostolic church, or those that are de- 
 scended from her ; seeing the scripture saith, she hatn p. Bev. xu. e, 
 place in the wilderness prepared of God, where she should be 
 
46 religion's peace; 
 
 fed a thousand two hundred and sixty days from the presence 
 of her persecutors. 
 j^^j^ If so be, you will have the church of Eome, and those 
 
 that are descended from her, to be the true apostolic church,^ 
 then it will follow, that the church, called the woman, and 
 did fly into the wilderness from her persecutors, was and is 
 the false antichristian church ; and also it will follow, that 
 those which we account to be the martyrs and witnesses of 
 Jesus, were not of the true apostolic church, but were 
 obstinate persons and heretics, even as their adversaries in 
 Kome, Spain, England, and elsewhere, did persecute, 
 adjudge, and execute them for. 
 
 But if you wUl have the prophecies of the apostles to be 
 2 Thess. 11. true, and will believe their holy writings, and also will 
 Tim'iv. i- have the martyrs that have been burned, banished, hanged, 
 imprisoned, to be of the true apostolic church ; then it will 
 follow, and that justly, according and agreeable to the 
 ftev. xii 6 scriptures, that the church of Rome, and those that did and 
 2,\5,]'6fl7 '; do persecute, are descended from the false, antichristian 
 Si i^'s-s'; church, called a mystery, great Babylon, the mother ofwhore- 
 3 ; 1 john'ii! (fojws and obominations of the earth. Sec., which was and is 
 
 18, 19, iir. 1 ; -^ ' W ' 
 
 2 John 7 ; drunkcn with the blood of saints and martyrs of Jesus. oeC'- 
 
 Jnde 4, 11, •' j ./ 
 
 ^^- ing they have her antichristian faith and lordly discipline. 
 
 ' [Thus King James ; " I acknow- opinion of the reformers is well seen 
 
 ledge the Roman church to be our in the Christian letter, quoted vol. i. 
 
 mother church, although defiled with p. 202. King James was more than 
 
 some infirmities and corruptions, as suspected of approximating to Rome 
 
 the Jews were when they crucified in some other points of no little im. 
 
 Christ." — Speech, 1603j Works, portance. He was willing to recognize 
 
 p. 491. Hooker before him had said, the episcopal supremacy of the bishop 
 
 that the church of Rome was " to be of Rome, as the patriarch of the west; 
 
 held and reputed a part of the house the observance of festivals; the honour 
 
 of God, a limb of the visible church due to saints; and a reverence for'the 
 
 of Christ." — Book v. $. 68, vol. ii. Virgin Mary.— Tierney's Dodd. Ch. 
 
 p.'307, Hanbury's edition. The con- Hist, note, vol. iv. p. 36.] 
 trariety of this view of Rome to the 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 47 
 
 and for the defence and maintenance thereof, will also burn, Like mother 
 banish, hang, and imprison ; so hot and fiery zealous, that *«■■. 
 thereby they show plainly that they walk so just and even 
 in the steps and paths of the mystical woman, great Babylon [Rev. xvu. 
 their bloody parent and mother. So even, I say, as if they 
 studied her lying and hypocritical doctrine; her deep and ' 
 devilish divinity ; her blasphemous, princely, and danger- 
 ous dignity; and her beastly, bloody, and deadly discipline, ^'"^'^j/' 
 
 Through the continuance whereof, not only the apostolic 
 church is continued still in the wilderness and desert of this 
 world; but also the Jews and others, both in Great Britain 
 and all over the world, are kept back from the knowledge 
 of God's holy word, the only order and ordinance Christ 
 hath appointed for the gathering of his church together, 
 out of all places of the world. And so long as persecutions 
 continue, you cannot try the spirits of the many false pro- j joimiT. i 
 phets that are gone out into the world, as the holy apostle 
 doth lovingly advise and admonish you. But like the 
 papists, [you] must be tied only to the spirits of your 
 lordly bishops and their ministers, who wiU have all, both 
 king, prince, and people, to receive their spirits, and there- 
 fore will not have any others to preach and print within 
 the land, lest their lying doctrine and lordly discipline be 
 discovered and disclaimed.* And instead of disputing and 
 writing by the word and Spirit of Christ against their 
 
 ' [" A Christian king must take free liberty to refuse tbem, if they be 
 
 direction not ftom the pope's person found not faithful. And when the 
 
 OS pleasure, but from the laws and prince, learning by their instruetion 
 
 commandments of Christ, to whom what is acceptable to God in doctrine 
 
 alone he oweth subjection. And as and discipline, shall receive and pub- 
 
 for the bishops and pastors of his lish the same, the bishops themselves 
 
 realm, those he should ami must con- are bound to obey." — True Difference 
 
 suit, in respect they be God's mes- between Christian Subjection and 
 
 sengers sent to him and his people, Unchristian Rebellion, by Thos. Bil- 
 
 ^but with great care to try them and son, p. 358, edit. 1S8S.] 
 
48 religion's peace; 
 
 adversaries, they will cruelly persecute and fight against 
 them by fire and sword,* and spirit of antichrist, from whom 
 
 Mystically, tjjey are descended and succeeded, both lineally and of 
 great antiquity. 
 
 Wherefore I humbly beseech the king and parliament, 
 that you will betimes listen unto the Holy Spirit in the 
 
 pb. ii. 10, mouth of the prophet, which saith. Be wise now therefore, ye 
 kings ; be learned, or instructed, ye judges of the earth. 
 Serve the Lord in fear, and rejoice in tremhlmg. Kiss the 
 Son, of God, kst he be angry, and ye perish in the way, of 
 persecution, when his wrath shall suddenly burn.^ Let not, 
 therefore, the kings of the earth band themselves with the 
 
 f^ohn' u! bishops and ministers of antichrist, nor princes assemble 
 
 xTi'i. 14.°^' themselves together, against the Lord, and against his anointed, 
 that is, against Christ and his church. Seeing both he and 
 she break your bands, and cast your eords from them ; yea, 
 
 Bey.xii. 11. her Seed overcometh you by the blood of the Lamb, and by the 
 
 word of their testimony, for they love not their lives unto death. 
 
 Beware then in time, lest you oflPend any more of these 
 
 little ones that believe in Christ, seeing Christ saith, it 
 
 Matt. xyiu. Were better tot have a millstone hanged about the neck, and 
 
 6, 10. . ./ ' 
 
 drowned in the depth of the sea, than so to do. He meaneth. 
 Matt. X. 38, that it were better for you to lose your lives, than any way 
 to consent to the offence of such little ones that believe in 
 Christ. See then, I pray, that they be not despised, 
 burned, banished, hanged, and imprisoned ; for their angels 
 always behold the face of Christs Father in heaven. And 
 Mat^t^xu.33, remember he saith, the tree is known by his fruit; but per- 
 secuting of Christians is an evil fruit. And, that a good man 
 out of the good treasure of his heart, bririgeth forth good 
 things; but persecuting of Christians is no good thing. And, 
 
 * Fire and sword no equal weapons descet."— Dathe in Bibl. Cabinet, 
 to the Spirit and word. toI. 32, p. 392.] 
 
 ' [" Etenim ira ejus brevi exar- 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 49 
 
 thatfm- every idle word \thai\ men shall speak, they shall give 
 account at the last day of judgment. How much more for 
 every wicked and cruel deed of persecution, as burning, 
 banishing, hanging, and imprisoning of those that confess 
 loith the mouth and believe with the heart the Lord Jesus, and Kom. *. 9. 
 that God raised him from the dead; whose law;s and ordi- 
 nances they are careful to keep and obey ! Christ saith 
 that such shall be saved; and yet you fear not to burn, 
 banish, hang, and imprison such. But if you believe that 
 God will avenge his elect, beware of persecuting his servants Luke xyiii. 
 that call on his name, especially such as witness his truth 
 against the abominations of antichrist. 
 
 Suffer not your bishops to destroy those men and women 
 that strive to serve God, according to his will in his word. 
 Be not your bishops' executioners in burning, banishing, 
 hanging, and imprisoning of harmless and peaceable Chris- 
 tians; but let them enjoy freedom of the gospel and liberty 
 of conscience : that so the apostolic church, which is scat- 
 tered and driven into the wilderness and desert of this 
 world, may be again gathered together, both Jews and 
 Gentiles, into visible and established congregations. And 
 that the catholic and imiversal church of antichrist may be 
 consumed and abolished, by his word and Spirit, as the holy 2Tiiesa.ii.8. 
 apostle hath foretold;' even the uttermost of his arrival, 
 which is the imperial and triple crown, through the triple 
 sea of Kome.® 
 
 And again, I humbly entreat the king and parliament to 
 vouchsafe to hear me with patience yet a little further. If 
 freedom of the gospel and permission of conscience might 
 be granted, then would not papists, nor any others, dissem- 
 ble their religion, to the dishonour of God, the destruction 
 of their souls, and to the great danger both of king and 
 
 ' I pray the Lord to give such grace, 
 The sea [see] of Rome may ebb apace. 
 
50 religion's peace; 
 
 state, seeing they are forced to church against their con- 
 sciences. And may not popish priests and Jesuits, unawares 
 to the bishops, become the bishops' ministers, seeing the 
 change of their religion and religious habit differ so little ; '' 
 and so by degrees infect the people with more popish doc- 
 trine, as occasion shall be? And such men will readily 
 embrace the bishops' orders, and so they shall readily have 
 the bishops' favours.^ By which means they may more 
 easily and speedily have access unto the court, and presence 
 of the Mng and prince, which indeed is very dangerous, 
 howsoever not regarded. Therefore I do, according to my 
 duty, humbly advise his majesty not to beautify his court 
 and presence with any popish stones, not with one, though 
 it be of alabaster. 
 
 ~ But permission of conscience, and freedom and liberty of 
 the gospel, wiU no way be dangerous to the king or state, 
 if such like rules as these be observed : — 
 
 1. That no people tainted with treason do bear any office. 
 
 2. That all sorts of people tainted with treason do, at aU 
 times from home, wear a black hat with two white signs, 
 the one before, the other behind, in open sight. 
 
 ' [The use of papal arguments by helps, I had had none authority, either 
 
 the bishops in their conflict with the from God and man, no help either by 
 
 puritans, led the latter to suspect that reason or learning, whereby I could 
 
 their opponents availed themselves of have been furthered." And the dia- 
 
 the assistance of Jesuits, and other par- logue closes with the papist recom- 
 
 tiaans of the papacy. In a curious mending a variety of measures for the 
 
 dialogue, written about 1S80, a bishop repression of the puritans, which, if 
 
 is represented as saying, that if he had executed, would open the way for the 
 
 not had a papist for an assistant, he return of the catholics to -place and 
 
 " could never have looked to have power. — A Parte of a Register, &c., 
 
 prevailed. Because our dignities and pp. 342, 354. Udal, an eminent 
 
 government Cometh wholly and every puritan, is supposed to be the author 
 
 part thereof from the pope, and is of this dialogue. — Brook's Lives of the 
 
 ruled and defended by the same Puritans, ii. 23.] 
 canons, whereby his popedom is sup- ' From popes' submission 
 
 ported. So that if I had wanted their There is great suspicion. s 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 51 
 
 3. That no people tainted with treason approach within i| Kings u. 
 
 . , ,. 36,41,42. 
 
 ten miles of the court without licence. 
 
 4. That no people tainted with treason do inhabit the Bom. xm. i 
 city of London, nor yet within ten miles thereof. 
 
 5. That none tainted with treason do make any assembly 
 or congregation. 
 
 6. That no person or persons, in whatsoever difference 
 by reasoning or disputing, do draw any weapon, nor give 
 any blow, stroke, or push, in pain and penalty, as his 
 majesty and parliament think meet. 
 
 7. That for the more peace and quietness, and for the 
 satisfying of the weak and simple, among so many persons 
 differing in religion, it be lawful for every person or per- 
 sons, yea, Jews and papists, to write, dispute, confer and 
 reason, print and publish any matter touching religion, 
 either for or against whomsoever; always provided they 
 allege no fathers for proof of any point of religion, but only 
 the holy scriptures. 
 
 Neither yet to reproach or slander one another, nor any 
 other person or persons, but with all love, gentleness, and 
 peaceableness, inform one another, to the glory of God, 25^.''jM'm! 
 honour of the king and state, and to their own good and ^^' 
 credit. 
 
 By which means, both few errors and few books will be 
 written and printed, seeing all false ministers, and most ^ tae%ign 
 people, have little or nothing else, besides the fathers, to Bhopf an"' 
 build their religion and doctrine upon. Or if it be once ™""°'°'^' 
 established by law, that none shall confirm their religion 
 and doctrine by the fathers, and by prisons, burning, and 
 banishing, &c., but by the holy scriptures ; then error will 
 not be written nor disputed, except by obstinate persons 
 and seared consciences, seeing the word of God will be no 
 shelter for any error. 
 
 Yea, I know by experience among the people called 
 
52 religion's peace; 
 
 Brownists, that a man shall not draw them to write, thoagh 
 they be desired; for one of their preachers, called Master 
 Kobpnson], hath had a writing of mine in his hands above 
 Six months,^ and as yet I can get no answer. It seems he 
 knoweth not how better to hide his errors, than by silence. 
 And this will be the case of all false bishops and ministers, 
 who had rather be mute and dumb, than to be drawn into 
 20. '"■ ^''' the light with their errors. 
 
 Therefore permission of conscience, and liberty of the 
 gospel, in our land of Great Britain, will mightily further 
 the advancement of" the apostolic faith, and chiefly their 
 books, whereout sufficient matter will be drawn for the 
 convincing of every particular religion which is against the 
 religion established by Christ and his apostles : who by all 
 means lawful, sought the conversion and salvation both of 
 
 1 Cor. ix. 20, Jews and Gentiles. And they are inconstant and faith- 
 
 21 ; Acta , '' 
 
 xrt. 3. jggg men, or at least very ignorant, that think error wiU 
 overcome and prevail against the truth. 
 
 For the abolishing of such thoughts, I desire such men 
 to consider the mighty victory and prevailing^of the truth, 
 in the time of Christ and his apostles; which, notwith- 
 standing resisted and disputed against by the most part of 
 the priests and learned men, both of Jews and Gentiles, 
 yet overcame and prevailed against all the errors of the high 
 priests and great learned men, both of the Jews and Gen- 
 
 2 cor.xiu. 8. tiles. And the apostle saith. We cannot do any thin^ against 
 
 the truth, but for the truth. And seeing it is the same truth 
 which all good men would embrace^ why should we not 
 hope the same victory by it? Did not king Darius and all 
 1 Esdras iv. the people, both Jews and Gentiles, cry out and say, that 
 truth is great and strongest? Why; then, should those 
 that have the truth, and those that would have the truth,* 
 
 ' Now above twelve montha. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 53 
 
 be afraid of error ? Seeing truth discovereth dark and 
 dangerous ways of error, though abroad in open books, 
 even as light discovereth dark and dangerous places, though 
 abroad in open highways. And as the more dark and 
 dangerous the ways be, the more necessary and needful 
 will light be found of all that travel ; so the more dark and 
 dangerous the errors be, the more needful and profitable 
 will truth be found of all that would travel to heaven. 
 
 But some may object and say, ' Let all this be granted, 
 yet it is no wisdom, we think, to bring dangerous errors 
 into the light, that so many men may stumble at them ; 
 which being not brought to light, would not be so much as 
 known to some.' 
 
 I answer, no more than a rock that lieth hid under water. Answer. 
 which, for want of bringing into the light, many men may 
 make shipwreck thereon, and so stumble or fall, neverthe- 
 less, though it be not so much as known to them before. 
 Therefore, as a rock in the seas, though not so much as 
 known to some, yet, for want of being made known, many 
 men stmnble and fall thereon, and so perish, both men and 
 goods : so an error, though not so much as known to some, 
 yet, for want of being made known, many men may stum- 
 ble and fall thereon, and so perish, both bodies and souls, 
 the which is more lamentable. And as rocks in the seas, 
 the more they manifest themselves, so errors in the world, 
 the more they manifest themselves, the more furtherance 
 in the way to heaven. And you shall understand, that 
 errors being brought to the light of the word of God, will 
 vanish as darkness before the light of a torch. Even as the 
 chaff before the wind cannot stand, so error before truth 
 cannot abide. Therefore it is no hindrance, but a great 
 furtherance, to have aU erroneous rocks in the haven to 
 heaven, made known and published. 
 
 And a great and sure argument it is, that those bishops 
 
54 religion's peace ; 
 
 Another and ministers have not the truth, that publicly dare not 
 
 true sign of ' jr ./ 
 
 feise minis- dispiitc or writc against error; as may be seen in the bishops 
 and ministers in Queen Mary's days, which could not abide 
 to have books written and printed of that which they called 
 error and heresy; ^ but caused, that if any such were written, 
 both them and the authors to be burned, if they could come 
 by them. 
 
 Therefore, if permission of conscience and liberty of the 
 gospel be not granted, and burning laws repealed, then the 
 bishops and ministers now, may persuade and cause to be 
 burned, both the books and the authors that have the truth, 
 instead of heresy and heretics, even as their predecessors 
 have done already ; and so shed more innocent blood, and 
 also provoke the Lord to further wrath against the king 
 
 ^he word of and State. It is not the gallows, nor the prisons, nor burn- 
 
 thefetthSf ^"S' ^^^ banishing, that can defend the apostolic faith. 
 
 chnst. Indeed, the king and state may defend religion's peace by 
 their sword and civil power, but not the faith, otherwise 
 than by the word and Spirit of God. The Dutch princes 
 and peers say, " that force, sword, and gallows, in matter 
 of religion, is a good means to spill blood and make an 
 uproar in the land ; but not to bring any man from one 
 faith to another."^ The pagans will not persecute one 
 another for religion, though, as I read, there be above three 
 thousand sorts among them.^ And you know, both King 
 
 ' [In the convocation of 16S4, it reign of King James, as in the in- 
 
 was proposed. That all books, both stances of Legate and Wightman.] 
 Latin and English, concerning any ' [Brandt, Hist, of Ref. in Low 
 
 heretical, erroneous, or slanderous Countries, i. 149, 150; edit. Lond; 
 
 doctrines, might be destroyed and 1720.] 
 
 burnt, throughout the realm." And ' [" Among the ancient heathens, 
 
 also that all statutes " against heresy, all whose deities were local and tute- 
 
 LoUards, and false preachers," might lary, diversity of sentiment concerning 
 
 be enforced. — Strype's Cranmer, p. the object or rites of religious woi-ship, 
 
 SOO ; Oxford edit. These cruel laws seems to have been no source of ani- 
 
 were still in force and executed in the mosity, because the acknowledging 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 55 
 
 Henry and Queen Mary, thought themselves defenders of 
 the faith: and thought they burned heretics and heresy when 
 they burned men and their books. But now you see, and i*"! wshops 
 
 •' . and false 
 
 must acknowledge, that they were persecutors of the faith, ^t^^jfoj 
 instead of defenders thereof; and also that they, through''*™™"'"'' 
 the instigation of their bloody bishops, burned the word of 
 God, and those that professed and wrought it, instead of 
 heresy and heretics. 
 
 And thus it will be now, if the bishops and their ministers 
 may have their will; and therein they, as their prede^ 
 cessors, fulfil the word of God, in gatliering kings of the^^''■'^''^^^■ 
 earth to the battle of the great day of God Almighty. For 
 they persuade kings to force their subjects to receive the 
 faith, and to be of the church. Whereas the word of God 
 teacheth otherwise, saying. Faith cometh by hearing and ^''™- ''• '*■ 
 hearing by the word of God, and not by the king's sword. 
 And Christ saith. Teach all nations, and not, force all xxtui. 19.1 
 nations. And this teaching is to be understood, by the 
 word and writings of the prophets and apostles of our Lord 
 and Saviour Christ, which is the word of God. For they 
 that will be of the true faith and church, must be called 
 thereunto out of the world, by the word of God, in every 
 nation; and not forced and constrained in every nation, 
 as the bishop of Kome, and all other false bishops and 
 ministers, have and do persuade kings, emperors, and 
 magistrates.* 
 
 veneration to be due to Any one god, of concord ; and notwithstanding the 
 
 did not imply denial of the existence amazing number of their deities, as 
 
 or the power of any other god : nor well as the infinite variety of their 
 
 were the modes and rites of worship ceremonies, a sociable and tolerating 
 
 established in one country, incompati- spirit subsisted almost universally in 
 
 ble with those which other nations the pagan world." — Robertson's 
 
 approved and observed. Thus the Charles the Sth, iv. 129, tenth edition, 
 
 errors in their system of theology, were Gibbon, Decline and Fall, chap. 2.] 
 of such a nature as to be productive ' [By the canon law, " the bishop 
 
56 religion's peace; 
 
 And his majesty and parliament may please to under- 
 stand, that so to doj is to quench the Spirit of God in 
 Christ's bishops and ministers; and also to frustrate the 
 Mark xvi. precept of Christ which saith. Preach the gospel to eoery 
 ^- 1*- creature. Besides it maketh their one office and function 
 2Tini.il. 24, void. Thcy ought to preach and instruct viith all meekness 
 them that are contrary-minded ; proving if God at any time 
 will give them repentance, that they may know the truth: for 
 the ministers of the Lord must not strive, but be apt to teach, 
 gentle towards all men, suffering evil men patiently ; telling 
 kings afld princes, that the weapons of Christ's bishops and 
 ministers, are not carnal, as the weapons of all false and 
 2Cor.x.4,5. antichristian bishops and ministers are, but spiritual, and;, 
 mighty through God to cast down holds ; casting down every, 
 high thing that is exalted against the knowledge of God, and 
 bringing into captivity every thought to the obedience of Christ. 
 Also, if all within the land be forced to be of the church, 
 as the bishops and their ministers would still have it, then 
 there would be no world in the land, but all the land would 
 Bev. xi. 2. be the church, which is absurd and contrary to the scrip- 
 tures. And great ignorance do the bishops and theuv 
 ministers show, when they think the whole nation of people 
 is the church of Christ : for then it cannot be said, out of 
 
 Note. 
 
 Acts iL 41, Great Britain, the Lord added to the church, from day to 
 day, such as shoiild be saved; seeing, within the land there 
 would be none without to be added. 
 A true Also, within that land there would be no persecution, 
 
 Sot perse- Seeing the church of Christ doth not persecute at all, much 
 less itself. But the ministers and members of that church 
 do persecute one another ; and therefore it cannot be the 
 
 of Rome may compel, by an oath, all heresy, and the factors thereof ; and 
 
 rulers and other people to observe and who will not obey, he may deprive 
 
 caused to be observed, whatever the them of their dignities." — Cranmer's 
 
 see of Rome shall ordain concerning Works, by Jenkins, ii. 8.] 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 57 
 
 spiritual kingdom and church of Christ, but of antichrist, 
 seeing it is divided against itself, and persecuteth one Matt.xii.25, 
 another; and will, with her mother, great Babylon, be con- 
 sumed and condemned, seeing, as she, they burn, banish, Rev. xviii. 
 hang, and imprison one another. Which is no Christian, 
 but antichristian, monstrous, cruel, wolfish, and tyrannous 
 part and practice ; for Christ sent his ministers as lambs 
 among wolves, and not as wolves among lambs. 1 cor. yiji. 
 
 a ' b _ 11, 12 ; Luke 
 
 Again, I humbly, and with all reverence, do beseech his ^- ^• 
 right excellent majesty to give me leave to put him in 
 mind of those things that do concern the glory of God, the 
 assurance of his own salvation, the establishment of his 
 throne, and the benefit both of the church of Christ and 
 the commonwealth of aU his dominions. And though, as 
 Josiah, he find, by reading in the book of the New Testa- 
 ment, a great alteration of the apostolic faith, and change 
 of the laws and ordinances of Christ, within his dominions; 
 yet not to be dismayed, as Henry le Grand,^ but be 
 encouraged, as Josiah, to labour and endeavour the redress 
 thereof, according to the mind of Christ, in his New Testa- 
 ment. And I doubt not, but as Jacob the patriarch pre- oen. xvxii. 
 vailed with God and men, so shall Jacob the king prevail xtii. 4. 
 both with God and men, especially being his chief steward, 
 by his New Testament. 
 
 Through the zealous reading whereof, it will be found 
 
 ' [Henry the 4th, king of France, it was not possible either to extirpate 
 
 " sacriiiced the dictates of conscience or suppress entirely the protestant re- 
 
 to the suggestions of policy; and.imar ligion, he granted to its professors, by 
 
 gining that his government could have the famous edict drawn up at Nantes, 
 
 no stable nor solid foundation as long in the year 1698, the liberty of serving 
 
 as he persisted in disowning the autho. God according to their consciences, 
 
 rity and jurisdiction of Rome, he re. and a full security foe the enjoyment 
 
 nounced the reformed religion and of their civil rights and privileges." — 
 
 made a solemn and public profession Mosheim, Eccles. Hist., Cent. xvi. 
 
 of popery. Perceiving, however, that pt. 2, c. 2, sect. IS.] 
 
 BUSHEK.] E 
 
58 religion's peace; 
 
 that antichrist, the king of the catholic faith and discipline, 
 
 called the mystery of iniquity, doth sit in the temple of Godj 
 
 2 Tim. iii. eyen ^s the scripture hath foretold. But it is to be noted, 
 
 Ll — 0] ; 1 '■ 
 
 — "i'Be? t^^* t^^ scripture hath also foretold the consummation and 
 
 i™2imesB; abolition of this antichrist, the man of sin, and his mystery 
 
 of iniquity, with the utmost of his arrival, or highest top of 
 
 dignity he is come unto. And this shall be done by the 
 
 Spirit of the Lord in the mouth of his servants. For when 
 
 the words of God be fulfilled, then shall the servants of the 
 
 Lord prevail, by his word and Spirit, with ten kings that 
 
 ReT. xvii.i. shall hate and make the whore desolate, which sittethin the 
 
 18^ ' ' -hearts and consciences of peoples,® multitudes, and nations. 
 
 And this whore is the woman called the great city, which 
 
 reigneth over the kings of the earth, meaning the church of 
 
 Rome, by her false faith and discipline ; which is so fast 
 
 settled in the hearts and consciences of the kings of the 
 
 John xTi. 2. earth, that they think they do God good service, in killing 
 
 and burning his servants that do sp'eak against her faith 
 
 and discipline, and that will not buy any of her wares— 
 
 that is, her antichristian doctrines and ordinances. 
 
 But as she hath had her exaltation, and arrival to the 
 height and dignity of the sea empire of Rome, by the love 
 of kings, who have given their power and authority unto 
 her, and have fought for her against the saints and servants 
 of Jesus : so she shall have her consummation and abolition 
 from that height and dignity, by the hatred of kings, who 
 again shall take their power and authority from her, and 
 therewith defend the peace and persons of the saints and 
 servants of Jesus ; and now for religion's peace, will use 
 their power and authority against the bloody persecution of 
 antichrist and all his bloody bishops and ministers, and so 
 become nursing fathers unto the church of Christ. 
 
 « Called the temple of God, 2 Thess. ii. 4. 
 
A PLEA FOE LIBERTY OF CONSCIENCE. 59 
 
 And as it hath pleased God to give his majesty peace 
 round about, as he did unto king Cyrus, in whose days the 
 material temple began to be repaired — which was a figure Mahii. 4 ; 
 of the spiritual temple — so, I pray, it may please him also, ^'^^ "• *> ^• 
 in the peaceable days of king James, to begin to repair the 
 spiritual temple, the apostolic church, scattered and driven 
 abroad into the wilderness of this world; whose calling and 
 gathering together, must be by the preaching of the word of 
 God, both to Jews and Gentiles, and not by the sword of 
 the kings of the earth, as antichrist and his ministers have 
 now a long time persuaded and prevailed. Whereby not 
 only the Jews and infidels, but also papists and other false 
 Christians, are hindered and deprived from the knowledge 
 of the apostolic faith. And it is to be noted, that David i pi"™"- 
 
 * xxviii, 3. 
 
 taight not build God's temple, because he had spilt much 
 blood ; which showeth no blood ought to be spilt for the 
 building of the spiritual temple. Er^o, peace in religion 
 is a good means to make a unity of religion among so many 
 Christian sects. 
 
 And it is well worthy consideration, that as in the time 
 of the Old Testament, the Lord would not have his offer- Exod. xxv. 
 
 % 1 . t n 1 1 .2, XXXV. 5, 
 
 mgs by constraint, but or every man wnoee heart gave it 
 freely; so now in the time of the gospel, he will not have 
 the people constrained, but as many as receive the word 
 gladly, they are to be added to the church by baptism. 
 And therefore Christ commanded his disciples to teach all Acts ii. 41 ; 
 
 Matt.xxviii. 
 
 nations, and baptize them; that is, to preach the vrord of^^l'--^^^'^^ 
 salvation to every creature of all sorts of nations, that are Jl^"' ""' "• 
 worthy and willing to receive it. And such as shall 
 wUlingly and gladly receive it, he hath commanded to be 
 baptized in the water ; that is, dipped for dead in the water. 
 And therefore the apostle saith, JElse what shall they do, 1 cor. xv. 19 
 who are baptized for dead, if the dead be not raised, why are 
 they baptized far dead'? And therefore he saith, We are roi„. vi, 4. 
 
 E 2 
 
60 religion's peace; 
 
 Col. ii. 12. bjiried then with him hy baptism, Sfc. And it is to be weU 
 observed, that when Christ would have preached the word 
 
 LakeTiii.37. of salvation to the GadareneSj he did not compel them 
 ^hen they refused ; but finding them unwilling to receive 
 him and his word, he turned from them without hurting 
 them. Also, when James and John saw that some of the 
 Samaritans refused Christ, they would have commanded 
 fire from heaven to consume them, as EKas did; but Christ 
 
 Luke ix Si, rebuked them and said, Ye know not of what spirit ye are, 
 for the Son of man is not come to destroy merits lives, but to 
 save them. 
 
 By all which it may please his majesty and parliament 
 to take knowledge, that Christ will have none consumed 
 with fire and sword, for not hearing and not receiving his 
 word. And that, howsoever it hath been the mind of 
 antichrist to destroy men's lives for religion, and therein 
 hath not spared either prince or people ; yet it is not the 
 mind of Christ that princes shoidd destroy their subjects, 
 nor yet that subjects should destroy their princes, for dif- 
 ference in religion. 
 
 And, therefore, why should bishops persuade princes and 
 people, and why should king, prince, and people be per- 
 suaded by their bishops and ministers, to be contrary- 
 minded to Christ ? Verily it is a notorious and plain token 
 of a false faith and discipline, that is defended by fire and 
 sword, the power and authority of princes. And they 
 cannot be Christ's bishops and preachers^ that persuade 
 princes and people to such antichristian tyranny and cruelty; 
 and it is very evident that those bishops and mmisters 
 which give over men and women to the magistrate to be 
 persuaded by persecution, do show clearly that their 
 doctrine is not good, and that they want the word and 
 
 ' Christ's bishops will not be lords over the conscience. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 61 
 
 Spirit of God, and therefore flee to the magistrate's sword 
 for the forcing of them to their faith and discipline. And 
 as the wine is not good which we are forced to drink, so 
 those doctrines are not good which we are forced to believe. 
 
 But it may be by this time, [that] all those bishops who 
 unfeignedly fear God and truly love the king, will haste 
 and make speed to come unto his majesty for pardon; 
 acknowledging the truth of this book; confessing their 
 ignorance and arrogance in the knowledge of God's word ; 
 and in compelling the people to hear the word preached ; 
 and for imprisoning, burning, banishing, and hanging for 
 religion, contrary to the mind of Christ ; and also for stop- 
 ping the mouths of men, and burning their books, that 
 preach and write contrary to their minds and wiUs. 
 
 Yea, it may be, they will also confess and say, ' Oh ! most 
 ' gracious king! We beseech your majesty to show us mercy, 
 ' and to forgive us our spiritual pride and ambition. In that 
 ' we have thus long usurped the blasphemous titles of 
 
 * spiritual lords and lord graces ; the which titles we now, 
 ' to the glory of God and honour of the king, do with 
 ' unfeigned hearts confess to be due and belong only to 
 ' Christ himself. And that the name and title of spiritual 
 ' lord cannot belong to any earthly creature; no, not to the 
 ' king or emperor, because it is an heavenly name and title.9 
 ' How much less can it belong or be due unto us, your 
 ' majesty's unworthy subjects and scholars. 
 
 'And for so much as we now understand, the Lord be 
 
 * praised therefore, that the holy and heavenly name and 
 ' divine title of spiritual Lord, is as much, yea, as high and 
 ' great as the name and title of a spiritual God ; and also, 
 
 ' that it is a name above every name, which God the Father p^;,, ^ 
 ' hath given unto Christ only, to the end that every knee ^''' ^^' 
 
 ' The bishops do know in their consciences that this is true. Job. xxxii. 22. 
 
62 religion's peace; 
 
 ' should bow unto that only and heavenly name, and that 
 ' every tongue should confess that Jesus is the Messiah, the 
 ' Lord, unto the glory of God the Father, that in all things 
 Col i. 18. . Christ might have the pre-eminence. For he alone Is the 
 ' head of the church, which is his body ; the which cannot 
 ' be, so long as we, or any other bishops, do hold and retain 
 ' that divine, high, and super-excellent name and title of 
 ' spiritual lord. Because then it cannot be said that God 
 ' hath so highly exalted him, as to give him a name above 
 in"tio.eB"'''° ' cvcry uamc, seeing our names and titles are also spiritual, 
 s'tTof God.° ' and [we] are called spiritual lords, as well as the Son of 
 ' God, Jesus the Messiah. The remembrance hereof, most 
 ' gracious sovereign, doth make us to tremble before God 
 ■ and the king ; and therefore we most earnestly desire 
 ' your sacred majesty and the whole parliament, to discharge 
 
 * and release us of these fearful names and titles, that do 
 ' only belong to the Son of God, Jesus, the only spiritual 
 
 * Lord that God hath given unto his church. 
 
 ' Moreover, we do, according to the truth, acknowledge 
 ' that if we should any longer retain these divine and high 
 
 * names of spiritual lords and lord graces, we shoidd therein 
 ' be entitled, not only with a name equal to our Lord Jesus, 
 
 * the only begotten Son of God, but also we should be 
 ' entitled with a name and title above your right excellent 
 ' majesty; yea, above all emperors, kings, and princes of 
 ' the earth. The which alone we do acknowledge to be a 
 ' sufficient cause to put us down, and to deprive us of these 
 ' usurped names and blasphemous titles.^ 
 
 ' Also we do confess, that our pomp and state wherein 
 ' we now live, is more like the bishops of the catholic 
 ' church of antichrist, than any way like the bishops of the 
 
 ' Note. God's blessings ill expected, unless these idols be rejected, who are 
 exalted above all earthly gods. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 63 
 
 ' apostolic church of Christ ; unto whom we acknowledge 
 ' we ought to be made like, and also to be qualified with 
 ' the like gifts and graces of the Spirit ; or else in no case 
 ' can we be meet bishops for the church of Christ, as the 
 ' apostle plainly teacheth both to Timothy and Titus, &c. li^f: '"' 
 
 ' And we must further acknowledge and confess, that our '^''' '' ^~^' 
 ' houses, households, and revenues, are more fit and meet 
 ' for princes, dukes, and earls, than for the bishops of Christ. 
 ' Wherefore, being moved and stirred up hereto by the fear 
 * of God, we earnestly beseech your majesty and parliament 
 ' also to disburden us of this great pomp and state, and of 
 ' our great and prince- like houses, households, and revenues, 
 ' that so we may be made equal and conformable to the 
 ' ministers of Christ ; and then we shall have both hope and 
 ' comfort of the world to come, although but little in this, 
 ' except your majesty and parliament do grant free liberty 
 ' of conscience. 
 
 ' The which we now do also, with the poor distressed 
 ' Christians, most humbly intreat and desire ; and that for 
 ' these four reasons : — First, because thereby the gospel of 
 ' Christ will be set free and at liberty, whereby all people, 
 ' both Jews and Gentiles, will be gathered to the apostolic 
 ' faith, church, and discipline. 
 
 ' Secondly, because many of your majesty's subjects, both 
 ' men and women, who now are forced to dissemble their 
 ' religion, for fear of our persecution, will be released and 
 ' set free from their spiritual bondage and slavery, wherein 
 ' we now do hold them, against their consciences ; and so 
 ' they will become more faithful Christians to God, and 
 ' more loyal subjects to your majesty, than ever they were 
 ' before, to the salvation of their souls and the safety of the 
 ' crown and state. 
 
 ' Thirdly, because the poor distressed Christians now 
 ' banished and dispersed out of their fatherland over the 
 
64 religion's peace; 
 
 ' face of the earth, will be redeemed from great misery and 
 ' bondage, wherein now, no doubt, they live and abide, 
 ' because they will not be in bondage to any other spiritual 
 ' lord or head, than the Lord Jesus Messiah alone ; whose 
 ' faith and discipline they desire only to learn and obey. 
 
 ' Fourthly, because thereby great benefit and commodity, 
 ' will redound both to your majesty and to all your subjects, 
 ' within your highness's dominions, by the great commerce, 
 ' in trade and traffic, both of Jews and all people: which 
 ' now, for want of liberty of conscience, are forced and 
 ' driven elsewhere. 
 
 ' And also from the revenues and livings which we and 
 ' our clergy do possess, and from the courts and offices we 
 ' hold and keep, great profit and commodity wiU redound 
 ' both to your highness and to all your kingdom. We say, 
 ' more profit and commodity than we or any man is able to 
 ' express. 
 
 ' And therefore, we also desire aU his majesty's subjects 
 ' both great and small, in all love and fear of Grod, not to 
 ' be offended, or any way moved or grieved, when they 
 ' shall see such a reformation of us as that famous king, 
 ' Henry the Eighth, did make of our lordly brethren, the 
 
 * abbots and their clergy. For, indeed, such a reformation 
 ' ought to come among us and our clergy ; seeing we are 
 ' no way agreeable to the New Testament of the only 
 ' spiritual Lord Jesus Messiah,^ but are limbs and fellow- 
 ' members of that antichristian and Komish churchy which 
 ' in the scripture is prophesied to be abolished and destroyed. 
 ' Now therefore, we pray you aU, let not king David say 
 
 * the sons of Zeruiah.are too strong for him, for that will 
 ' be unprofitable for you aU. 
 
 ' And for conclusion, we intreat his majesty and parlia- 
 
 ' Too great are the odds, to use the sword against God's word. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 65 
 
 ' ment, to enact that as our adversaries come against us 
 ' only with the word of God, so we go against them only 
 ' with the word of God ; and not as we have done, by civil 
 ' authority, for so ourselves may be forced to dissemble.' 
 
 Thus it may be, the Lord will persuade and work in the 
 hearts of some of the bishops, who will willingly resign 
 their antichristian titles and popish pomp and state, with 
 their prince-like houses and livings, into the hands of 
 the king, without any compulsion or constraint. But if 
 they do not, yet if it please God to open the king's heart to 
 see their antichristian and idol estate, and the danger and 
 damage they cause, both to the king, prince, and people, 
 they wUl be compelled thereto, even as their lordly brethren, 
 the abbots, in king Henry's days, were. And howsoever 
 it be not regarded, or perhaps not discerned, yet in the 
 sight of God and his people, they are greater idols than 
 their lordly brethren the abbots ; yea, greater idols than ^^ ^^^^^ ^ 
 the images of wood and stone, which that famous and godly Sm th^ai- 
 king Edward did pull down and destroy.' For they did m%iZ^°"' 
 
 , , calf. 
 
 not imprison, nor burn, nor hang, nor yet cause to be 
 banished, any of the king's subjects that would not worship ' 
 them, as these idol-bishops do. And out of doubt, these 
 bishops are greater idols than the golden calf Aaron made, 
 and offered unto ; for the calf did not persecute, nor vex 
 
 ' [" Images in churches had been wherunto contrary to Goddes com- 
 
 80 grossly abused, and such idolatry mandementea and his honor wer so 
 
 and superstition committed by means manye idolatries committed. For 
 
 of them, that it was in the King's In- vnto Christen princes oiHce and cure 
 
 junctions commanded to the visitors appertayneth the defence of Goddes 
 
 to remove them every where, where- true word and Christen religion, and 
 
 soever they had been abused by pil- to take away all those thinges, which 
 
 grimages, censings, and offerings." — hynder or let true godlynes and reli- 
 
 Strype, Memor. II. i. 124. " Consi- gion, or make trouble and contention, 
 
 der then howe godlye an acte is this within their realmes." Cranmer's 
 
 to take away so manye ymages, not Catechism set forth in 1548, p. 29. 
 
 made by Goddes commandementes, Oxford, edit. 1839.] 
 
66 religion's peace; 
 
 such as did not acknowledge it for their lord, as the bishops 
 do : neither did the calf reign and rule by force over the 
 consciences of the people, as these idol-bishops do. 
 Exod.xxxii. Besides, the calf was set up instead of Moses, who 
 
 1,7. ' '• 
 
 brought the people out of Egypt, and showed them the 
 will of God. But these bishops are set up instead of 
 Christ, who hath brought us out of the bondage of hell, and 
 who showeth us his Father's will in his New Testament. 
 The which these idol-bishops will not suffer us to obey ; 
 but instead thereof, wiU force us to faU down, worship, and 
 obey their father antichrist's will and old testament,* which 
 stinlss in the nostrils of all reformed strangers that hear 
 thereof, as well as in ours that have taken our flight from 
 it. Therefore these spiritual lords and idol-bishops, ought 
 to be pulled down and suppressed like the abbots, their 
 lordly brethren; though not sacrificed unto the Lord in 
 Smithfield, as the godly king Josiah sacrificed the idol- 
 
 xxiiL 20. priests of the high places on the altars thereof. 
 
 And I do verily believe, that if free liberty of consciepce 
 be granted, that the spiritual kingdom of these idol-bishops, 
 will in time fall to the ground of itself as the idol Dagon 
 
 1 Sam p. 3. fell before the ark. For through the knowledge of God's 
 word, all godly people will withdraw themselves, in all 
 peaceable and godly wise, from the spiritual obedience of 
 these spiritual lords and idol-bishops, and quietly betake 
 themselves imto the obedience of the only spiritual Lord, 
 Jesus Messiah. But howsoever it be, I shall be contented 
 therewith, and so I wish aU others ; for we all ought to be 
 content if we obtain liberty of conscience : and therefore to 
 give God praise continually, that hath wrought so blessed 
 a work in the hearts of the king and parliament. For 
 
 * What greater idolatry, than to obey other spiritual lords than the Lord 
 Jesus ? 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 67 
 
 whom, as the scripture teaoheth, we ought to make suppli- i Tim. a. i, 
 cations, prayers, and intercessions, that they may come to the 
 knowledge of the truth, and that we may lead a peaceable 
 and quiet life, in all godliness and honesty. And unto whom 
 we ought to give, by the laws of God, all earthly honour, 
 fear, and reverence ; and willingly to pay tribute and cus- 
 tom, tax and toll, so much and so often as it shall please his 
 majesty and parliament to appoint and gather, by any 
 officer or officers whatsoever. For whom also, and for the Rom- ^^i"- 
 
 1-7. 
 
 whole commonwealth of all his kingdoms, we ought to be 
 diligent, and ready to hazard and lay down not only our 
 goods, but also our lives, at all times and occasions. - 
 
 For Christ hath only set us free from all ecclesiastical 
 laws and ordinances, which himself hath not commanded in 
 his last will and testament. Yea, from the ecclesiastical 
 laws and commandments of the Old Testament. How 
 much more hath he set us free from the ecclesiastical laws 
 and ordinances of antichrist ? But he hath not set us free ^°\ ■!■.. i* ; 
 
 Heb. V1U.13. 
 
 from the moral and judicial law of God ; for that the king 
 is bound to execute, and we are bound to obey : and for 
 want of the execution thereof, there are in our land many Deut. xtu. 
 
 18,20. 
 
 whores and whore-keepers, and many children murdered ; 
 besides the death and undoing of many persons about 
 whores. Wherefore, I humbly desire, that the moral and 
 judicial law of God, may be practised and executed on all 
 degrees, both high and low, without respect of persons, 
 according to the mind of Christ. For the Lord will have 
 that every man shall love him above all, and his neighbour 
 as himself. And Christ saith, As ye would that men should Luke «. 31. 
 do to you, so do ye to them likewise.^ 
 
 ' [The profligacy and debauchery at the gross manners of the court, and 
 
 of the court of James the First ^e- of both sexes of the higher classes. 
 
 scended and defiled every grade of And although the taverns were " dens 
 
 society. Foreigners were astonished of filth, roaring songs, and roysters," 
 
68 RELIGIONS peace; 
 
 Therefore as the king would not have his subjects to 
 take away his life, because he is contrary to them in reli- 
 gion ; so let not the king take away his subjects' lives, 
 because they are contrary to the king in reUgion. And as 
 you would not that men should force you to a religion 
 against your consciences, so do not you force men to a 
 religion against their consciences. And as it is the duty of 
 subjects to seek the conversion of their king and state by 
 the word of God, and not his and their destruction by fire 
 and sword ; so it is the duty of the king and state to seek 
 the conversion of their subjects by the word of God, and 
 Note. not their destruction by fire and sword, as the pope and his 
 prelates do teach; whose vassals therein, both emperors 
 and kings, as well as people, have been a long time, both 
 to the destruction of themselves and their subjects. 
 
 For who knoweth not that prelates and priests, have per- 
 suaded subjects to destroy their kings and princes, as well 
 as kings and princes to destroy their subjects. But I pray 
 them both to take notice that the scripture saith. He that 
 Ti.°i9,"2'o. ' destroy efh the temple of God, him vnll God destroy. Let not 
 therefore kings, princes, nor subjects, be any longer per- 
 suaded to destroy one another, through the subtlety of 
 bishops and their ministers, who most of them seek only 
 the security of their own pomp and glory, and the esta- 
 
 yet women of rank allowed themselves dren were christened, " For these 
 to be entertained in such places. The people live like savages, neither 
 number of the poor daily increased. marry, nor bury, nor christen ; which 
 They were turned forth from the licentious liberty makes so many de- 
 towns "to beg, filch, and steal for light to be rogues and wanderers." 
 their maintenance." A police order, Harris's Life of James I. pp. 65— 78. 
 issued a few years later, prohibits all Pict. Hist, of England, iii. 633. 660. 
 persons from harbouring rogues in The dark picture of national vice pre- 
 their barns, and authorizes constables sented by our author in a future page, 
 to demand of persons wandering about is a too true description of the facts, 
 with women and children, where they as corroborated by historical docu- 
 were married, and where their chil- ments.] 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 69 
 
 blishment of their spiritual thrones therein. For so long 
 as they may confirm that, they pass® not who perish, 
 whether king, prince, or people. 
 
 Again, therefore, I humbly pray his majesty and parlia- 
 ment, to repeal and make void all popish laws and canons, 
 and to see the moral and judicial law of God both firmly 
 enacted and carefully practised, after the mind of Christ. 
 And then shall Christ's spiritual throne, be established in 
 the hearts and consciences both of king, prince, and people, 
 so as the church, Christ's spiritual kingdom, shall increase 
 in the knowledge of faith, and obedience thereof, with all 
 love, peace, and charity one towards another;'' and the 
 commonwealth of his majesty's kingdoms wiU flourish and 
 prosper, and also his throne be constantly established, both 
 to him and his heirs, throughout all his dominions, in a 
 sure land^ of peace and love the one with and towards 
 another, to the glory of God, and the comfort of his majesty 
 and of all his subjects ; and also to a famous and excellent 
 glorious pattern of government to all kingdoms, nations, 
 and countries round about, as in the days of Solomon, king 
 of Israel. 
 
 For if the holy laws of God's word be practised and 
 executed after Christ's will, then shall neither king, prince, 
 nor people be destroyed for difference in religion. Then 
 
 " [Pass, to heed. 1 of Reform, i. 330. Lend. 1720. Fre- 
 
 " Ab for these silken-coated slaves, I ^.«"'= '^' ^hird, the Elector Pala- 
 
 . tme, was a prince of eminent virtue, 
 pass not ; . . 
 
 y. ■ . J 1 11, 1 T 1 >. and smce his death has been honoured 
 
 It 18 to you good people that I speak. 
 
 Shakspeare.] "^'^ ^^^ ^P'"'^' 8'"^'y- ^^ ^^' """'' 
 
 engaged in supporting the affairs of 
 
 ' Frederic and John Palsgrave the protestants, employing his sons, 
 said, that under pretext of the Holy Christopher and John Casimir, the 
 Ghost's office of correction, little else Palsgrave, to whom the above was ad- 
 was sought than to reign over the con- dressed in his last will. Strype, An- 
 sciences of the magistrate and sub- nals, II. ii. 161.] 
 jects, like as in the accursed popedom ' [Dan. iv. 26. Thy kingdom shall 
 is come to pass, &c. [Brandt, Hist. be sure unto thee.] 
 
70 religion's peace; 
 
 treason and rebellion, as well as burning, banishing, hang- 
 ing, or imprisoning, for difference in religion^ will cease and 
 be laid down. Then shall not men, women, and youth be 
 hanged for theft. Then shall not the poor, lame, sick, and 
 weak ones, be stocked and whipped ; neither shall the poor, 
 stranger, fatherless, and widows, be driven to beg from 
 place to place ; neither shall the lame, sick, and weak per- 
 sons, suffer such misery and be forsaken of their kindred, 
 as now they be. Then shall not murder, whoredom, and 
 adultery, be bought out for money. Then shall not the 
 great defraud and wrong the small ; neither the rich op- 
 press the poor by usury and little wages. Then shall not 
 men bring up and inherit other's children, instead of their 
 own : neither shall an honest man be forced to live with 
 a whore instead of an honest wife: nor yet an honest 
 woman be forced to live with a whorekeeper instead of an 
 honest husband. Then shall not servants be forced from 
 marriage by bonds, nor yet be bound to servitude longer 
 than six years : neither shall they be brought up contrary 
 to covenant, nor posted from one quarter or one year to 
 another, for their freedom, and in the end be forced to buy 
 it of their masters, or else to go without it too. 
 Note weu. Then shall neither prinqe nor people be disinherited, for 
 not being of the church : neither shall they be held lawless 
 persons, though excommunicated: neither shall any man 
 dare kill them, as now they may, and be quit by law : 
 neither shall any man fear to have his mouth stopped, for 
 preaching the truth. Then shall no man need to flee out 
 \ of his native country and fatherland, for persecution' sake. 
 Then shall all men live in peace under their own vine, 
 lauding and praising God, honouring and obeying the 
 king. Then also will no blood be eaten among Christians, 
 Acts XV. 28 whereby the Jews should have just cause to stumble or be 
 29, & xxu Qj(fgii,jg^ . neither should any relics of the ceremonial law, 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 
 
 71 
 
 as tithes and offerings^ &c., be any longer in use, whereby Jews kept 
 the Jews should be hardened in their unbelief, and kent '""^ '»'"i ^y 
 
 A persecution. 
 
 from the faith of the Messiah. Then shall the Jews inha- 
 bit and dwell under his majesty's dominion, to the great 
 profit of his realms, and to their furtherance in the faith ; 
 the which we are bound to seek in all love and peace, so 
 well as others, to our utmost endeavour : for Christ hath 
 commanded, to teach all nations, Sec, and they are the 
 first.9 
 
 Lastly, then shall not so many men and women be de- 
 ceived by false ministers, neither by their sermons, nor yet 
 by their books, which are full freighted with false doc- 
 trines, and confirmed and countenanced, not only by the 
 king's authority and power,^ but also by wresting and 
 
 ' [Previous to the reign of Edward 
 I. Jews in considerable numbers re- 
 sided in England, and flourislied, 
 though often plundered and slain. At 
 length the fenaticism of this monarch 
 got the better of his avarice, and by 
 the parliament of 1290, they were 
 finally and for ever banished the 
 realm. Upwards of 16,000 are said 
 to have left the kingdom. On their 
 voyage many were rpbbed by the sea- 
 men, their throats cut, and the bodies 
 cast into the sea. From this time no 
 Jews were to be found resident in 
 England until, by the tolerant spirit 
 of Cromwell, they were agam permit- 
 ted to exercise their various callings ; 
 though he failed, through the perse- 
 cuting spirit of the presbyterian di- 
 vines and others, to obtain for them a 
 full and impartial liberty. Under 
 various disabilities they have continued 
 until the present day. At a, subse- 
 quent period to the plea made by 
 Busher above, we find the Baptists 
 honourably distinguished for their li- 
 
 berality to this oppressed people ; and 
 while themselves labouring under the 
 weight of persecution, extending to 
 them the hand of sympathy. Mr. 
 Thos. Collier dedicated to the Protec- 
 tor the following work, " A Brief An- 
 swer to some of the Objections and 
 Demurs made against the coming in 
 and inhabiting of the Jews in this 
 Commonwealth. With a plea on 
 their behalf, or. Some arguments to 
 prove it not only lawful, but the duty 
 of those whom it concerns, to give 
 them their liberty and protection (they 
 living peaceably) in this nation." — 4to. 
 Lond. 1656.] 
 
 ' [" The king, having given the 
 reins of the church into the hands of 
 the prelates and their dependants, 
 these in return became zealous cham. 
 pions for the prerogative, both in the 
 pulpit and from the press. Two books 
 were published this year (1 607), which 
 maintained the most extravagant 
 maxims of arbitrary power, one writ- 
 ten by Cowell, LL.D., the other by 
 
Rev. xi. 
 & six. 
 
 72 religion's peack; 
 
 false interpreting of the scriptures, and by alleging of 
 popish fathers, which, through the great ignorance of the 
 people, do greatly prevail: but then shall be abolished, 
 10.^' through the word and Spirit of God, his two witnesses, in 
 the mouth of his servants, who by word and writing shall 
 breed such knowledge that none of wisdom's children shall 
 be deceived. 
 
 Another reason, why so many good people are now 
 deceived, is, because we that haye most truth, are most 
 persecuted; and therefore most poor. Whereby, we are 
 unable to write and print, as we would, against the ad- 
 
 2 Pet. ii. 2. versaries of the truth. It is hard to get our daily food 
 with the labours of our weak bodies and feeble hands. 
 How then should we have to defray other charges, and to 
 write and print ? I have, through the help of God out of 
 his word, made a scourge of small cords, wherewith anti- 
 christ and his ministers might be driven out of the temple 
 of God. Also a declaration of certain false translations in 
 the New Testament. But I want wherewith to print and 
 publish it. Therefore it must rest till the Lord seeth 
 good to supply it. 
 
 In the mean while, I humbly iritreat his majesty^ and 
 parliament to give me leave to prove the bishops with one 
 question, by which you may perceive the ignorance of 
 your bishops. It is this, how will they be able to prove a 
 
 Exod. iii. e. resurrection from these words, / am the God of Abraham, 
 the God of Isaac, and the God of Jacob. Only from these 
 words will they prove the resurrection, if they be the 
 
 Luie XX. 17. bishops of Christ; for he proved the resurrection from 
 
 Dr. Blackwood, a clergyman, who protected them by proroguing the 
 
 maintained that the English were all houses in displeasure." Neal, Hist, 
 
 slaves from the Norman conquest. of Puritans, i. 441. edit. 1837-] 
 
 The parliament would have brought ' " It is the king's honour to search 
 
 the authors to justice, but the king out a thing." Prov. xxv. [2.] 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 
 
 73 
 
 hence. The question is hard, I grant, but if their lord- 
 ships be not able to interpret it according to the meaning 
 of Christ, as I am sure they are not, then it will be 
 another cause, very sufficient, for their deprivation from 
 their lordly and idol offices, and princely livings. 
 
 But because most men do wrest and misinterpret the 
 scriptures, some of wickedness, and some of ignorance, for 
 the utterance of their doctrines, and so deceive both prince 
 and people, I will show how you shall perceive it, lest 
 thereby you be still deceived. 
 
 Every scripture, therefore, misinterpreted, doth make a 
 contradiction. As for example, Mr. Johnson, one of the 
 preachers called Brownists, to prove Home a true church, 
 allegeth 2 Thess. ii. 4,' where the apostle showeth, that 
 
 ' [" God hath his people in the Ro- 
 mish Babylon ; and when he calleth 
 them out from thence, doth not enjoin 
 them to leave whatsoever is there had, 
 but requireth of them that they have 
 
 no communion with her sins Now 
 
 baptism is not of her idolatries, but of 
 Christ's ordinances ; it is not a thresh- 
 old or post which she hath brought 
 into the temple of God, but was set 
 therein of old by the Lord himself, 
 2 Thess. ii. 2—8." A Brief Treatise 
 against two errors of the Anabaptists, 
 by P. Johnson. London. 1645, p. 
 12, 13 ; first printed about 1608. In 
 a subsequent publication he appears 
 to refer to these remarks of Busher, 
 and replies as follows : " How can we 
 soundly defend and retain the visible 
 baptism received in the church of 
 Rome, if we do not accordingly ac- 
 knowledge the church of Rome to be 
 a visible church and the people of 
 God ? A visible church, I say, though 
 miserably corrupted, adulterate, and 
 apostate; having antichrist set there- 
 BUSHEE.] 
 
 in, &c Where, for further mani- 
 festation of the point, note, and re- 
 member still, to put difference between 
 ' the man that sitteth,' and ' the 
 temple of God, wherein he sitteth.' 
 Which not being observed aright — 
 besides many unsound speeches and 
 assertions that have passed such as 
 are otherwise good writers — much 
 error hath arisen hereabout, and great 
 confu^on of things that differ." " My 
 words were these, speaking of the 
 apostle's speech, where he saith aiiti- 
 chriat should sit in the temple of 
 God, 2 Thess. ii. 4, that here, by the 
 temple of God, understanding the 
 church of God, it will follow that 
 antichrist should sit in the church of 
 God ; and is there to be sought and 
 found, and not among the Jews, 
 Turks, Pagans, &c. Where first mark 
 that I spake not of the temple only, 
 but of the temple of God, as the 
 apostle also doth. Secondly, I do 
 indeed here derive the reason from 
 this exposition thereofi that by the 
 
 F 
 
74 religion's peace ; 
 
 the man of sin, and son of perdition, sittetk in the temple of 
 God. Which words, temple of God, he interpreteth to be 
 the church of God ; whereby he doth greatly err. For 
 then such interpretation will contradict this scripture, 
 
 iTim.iii.i5. which saith, 77ie church of God is the pillar arid ground of 
 truth. But if the man of sin sitteth there, then it is a 
 
 Rev xyiii.2. hold of foul Spirits, a cage of every unclean and hateful bird, 
 as the scripture speaketh ; yea, the pillar and ground of 
 falsehood, and not of truth. Neither would the Lord call 
 
 RaT.xTiii. 4. his pcople out of her, as he doth, if it were the true 
 church. Also, if the temple of God in that place be 
 interpreted the church of God, this foul absurdity and 
 contradiction will follow, viz., that the church, called the 
 woman, to whom was given two wings of a great eagle, 
 that she might fly into the wilderness from her persecu- 
 tors, for a time, times, and half a time, was not perse- 
 
 ^y. xii. 13, cuted ; neither yet did fly into the wilderness so long a 
 time. Neither yet was the church, (called both woman 
 
 BsT. xvu. 1, and whore, also great Babylon, the mother of whoredoms and 
 abominations of the earth,') drunken with the blood of the saints 
 and of the mjirtyrs of Jesus, as the scriptiu:e testifieth. 
 
 Again, if that be the church of God where the man of 
 sin sitteth, then the winepress was not trodden without, 
 but within the church. And so it also crosseth this scrlp- 
 
 Kev. xiT. 20. ture, which saith. The winepress was trodden without the 
 city, so that bhod came out unto the horses' bridles, by the 
 space of a thousand and six hundred furlongs. Ergo, a false 
 interpretation. 
 
 Moreover, we are not to understand the word temple at 
 
 j-joj„iiig-|all times to mean the church; for when Christ said. De- 
 stroy this temple, and in three days I will raise it up again, 
 
 temple of God is understood the See also Hanbuiy's Memorials, vol. 
 church of God." Johnson's Christian i. p. 311,] 
 Plea, ed. 1617. pp. 123, 12S, 146. 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 75 
 
 [he] did not mean the church, nor yet the material temple 
 wherein he was, feut meant his body. Yet the Jews un- 
 derstood the word temple otherwise. Even as Mr. John- 
 son, &c., do here understand the word temple otherwise, 
 than the bodies of peoples, multitudes, nations, and tongues, 
 which they ought not to do.* 
 
 Likewise Paul, when he said. If any man destroy the [i cor. m. 
 temple of God, him will God destroy, [he] did not mean the 
 church, but the members of the church. So when he 
 said. The man of sin sitteth in the temple of God, he did not 
 mean so much as the members of the church, much less 
 the church. 
 
 Therefore it must be understood, that all those in whom 
 the man of sin sitteth, are called the temple of God, only 
 in respect that the Lord hath bought them, for the Lord 
 hath bought all men, even ihe false teachers that deny 2 Pet. u. i j 
 him. Therefore no man is his own in that respect, but icoAi'ii 
 the Lord's. 
 
 Also the bishops themselves, to prove brothers' and 
 sisters' children may marry, allege Lev. xviii. [6.] But 
 that scripture doth not prove such marriages, but the full 
 contrary. For it saith, none shall come near to any of his 
 hmdred, to uncover shame. But brothers' and sisters' chil- 
 
 * Rev. xvii 15. [These views of among the heathen; neither could he 
 
 our author are identical with those be that adversary, whose beginning 
 
 of the martyr Penry. -'Antichrist,! should be in paganism. But although 
 
 grant, should sit as God in the temple popery took root in the soil where the 
 
 of God, but it was never the temple true church was planted, yet it so 
 
 of God since he planted his pesti- grew there, that it still continued to 
 
 lent chair therein. Popery indeed be the synagogue of Satan, and could 
 
 hath invaded the seats and possessions never as yet be the church of God : 
 
 of true religion, and began first where however it hath overgrown the posses- 
 
 the truth was professed. For the sion therepf." A Godly Treatise by 
 
 mystery of iniquity first appeared Robert Some, D.D. p. 164. London, 
 
 within the church, and not elsewhere; 1S88.] 
 where true religion flourished, and not 
 
 F 2 
 
76 religion's peace; 
 
 dren are kinsfolks, therefore they may not come near to 
 Lev. xTiii. uncover shame, for that were wickedness. This they 
 
 17. . 
 
 must confess, or else prove that brothers' and sisters' chil- 
 dren are not kinsfolks, which they cannot, seeing, then, 
 brothers' and sisters' children cannot call cousin. And 
 so all cousinship is blotted out, by their doctrine, for 
 uncles and aunts call their brothers' and sisters' child, 
 nephew and niece. 
 
 Thus many bishops and preachers do deceive kings, 
 princes, and peoples, by wresting and misinterpreting the 
 scripture. Therefore I earnestly desire your majesty and 
 
 Col. U..8. parliament, to beware, lest there be any man that spoil you 
 through philosophy and vain deceit, through the traditions of 
 men, according to the rudiments of the world, and not after 
 
 iTim.Ti.20, Christ. And to avoid profane and vain babblings, and anti- 
 , theses, or oppositions, falsely called learning, which, wldh 
 some profess, they have erred concerning the faith. 
 
 And now, O king, prince, and parliament, open your 
 eyes, and listen* your ears, unto compassion and mercy. 
 
 2 Cor. V. ip; Fear God and be like unto him, for he causeth his sun to 
 
 Matt. V. 21, 
 
 Iriif^^ ^°: shine, both on just and unjust. Think at last you must 
 8;^jM!i'.' «| gi'^^ an account of your works : many at the day of judg- 
 36.J *"■ ™' ment will be ever burned, for killing and burning innocent 
 Christians ; but no man shall be damned for saving their 
 lives. Lean then, I humbly beseech you, on the right 
 side of mercy, rather than yield unto such as persuade 
 [you] to persecute innocent Christians. For they cannot 
 help you, when you must give account thereof unto 
 Christ, who adviseth you otherwise, although they be such 
 
 * Listen your ears, let your ears be attentive. 
 
 " Liateneth, lordinges, in good intent, 
 And I will tell you veiament 
 Of mirthe and of solas." 
 
 Chaucer^s Rime of Sir Thopas, 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 77 
 
 as err, how much more such as do but seem to err, and 
 for difference in religion ought you to save their lives ? 
 
 And I do in all humility affirm, that those who advise 
 you to pluck up and burn the tares, which Christ com- Matt. xm. 
 
 29 30 39 ' 
 
 mands to be let alone till the end, do advise you to pluck Actsxyuii. 
 up and bum the commandment of Christ, unto whom 
 assuredly, except [there is] amendment, you shall give 
 account at the day appointed. Therefore believe not such 
 as counsel you to shed blood for [differences of] judgment 
 in religion ; for if themselves should suffer the pain, they 
 would verily give you other counsel. Be not then their 
 executioners any longer, for all that will live godly zw2Tim.1ii.12. 
 Christ shall suffer persecution, though you do your best ' 
 to hinder it. 
 
 And I pray [you] to remember, that to preach the 
 gospel, after the mind of Christ, is to bring glad tidings luko 11. lo; 
 unto the people. But to bum, banish, hang, and imprison 
 for religion, is not to bring glad, but woful, tidings unto 
 the people. Let it not therefore be any longer preached 
 in your majesty's dominions, I meekly intreat. Though 1 cor. iii. e. 
 Paul plant, and Apollos water, yet it is God that giveth the 
 increase. But your bishops and ministers wiU have an 
 increase whether God will or not, or else they will burn, 
 banish, hang, and imprison. Kings and magistrates are 
 God's ministers, and not the bishops'. Therefore, I 
 humbly beseech you to withstand the bloody minds of 
 your bishops, that there be no more innocent Christians 
 persecuted to death for reHgion. a crying .m. 
 
 I read that in the Netherlands above a hundred thou- 
 sand persons have been put to death for religion.^ But 
 
 ° [Under the government of the no- . the direction of the no less cruel 
 
 torious Duke of Alva, countleeis num- Philip, king of Spain. On Alva's 
 
 bera were destroyed, for their attach- departure from the Netherlands, " he 
 
 ment to liberty and pure religion, by lodged one night on the borders of 
 
78 religion's peace; 
 
 nowj praised be God, we have no such woful tidings 
 preached among us. The Lord work as much in our 
 land, I beseech him I that so you may no longer burn and 
 
 John xTi. 3. banish the servants of Christ. For he saith. They that do 
 tliese thinys have not known the Father nor me. 
 
 Yet, I confess, you have the zeal of God, for you think 
 you do God good service in burning Christians that differ 
 from your religion. But I also confess [that] your zeal is 
 
 Rom. X. 2, 3. not according to knowledge. For your bishops and minis- 
 ters being endued with university and high school learn- 
 ing, divinity, and doctrine, but being ignorant of the lowly 
 learning, heavenly divinity, and doctrine of Christ, have 
 and do still go about to establish their own, and have not 
 yet submitted themselves to the lowly learning, divinily^ 
 and doctrine of Christ. And therefore, like their prede- 
 cessors, will persuade you to bum, banish, &c., such Chris- 
 tians as they hold to be in error about doctrines and 
 questions of faith and religion ; right ^ as if they had the 
 power to rule, govern, and dispose the hearts and spirits of 
 kings, princes, and people, even as they list ; and also to 
 make them good and righteous when they will, and to 
 cause them to understand and believe the gospel, even by 
 a day and hour appointed ; which to do, belongeth to God 
 
 Germany with Count Lewis Von within the bounds of the Low Coun- 
 
 Koningstein, to whom he boasted, as tries. Koomhert tells us that he 
 
 - noble achievement, ' That he had heard from the mouth of a great per- 
 
 cauBed above eighteen thousand here- son, that he had procured an account 
 
 tics and rebels to pass through the from two provinces, and from some 
 
 hands of the executioner, without other registers, in the year 1S66, be- 
 
 counting any of those whose blood fore the troubles Were at their height, 
 
 had been shed in the war.' " This the names of more than 36,000 per- 
 
 he did in the space of less than six sons that were put to death for reli- 
 
 years. Some write that in fifteen gion. Brandt, i. 306, and Annot. p. 
 
 years there were 100,000 souls mas- 20.] 
 
 sacred, only on account of religion, ' [Right, truly. Chaucer.] 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 79 
 
 alone. And therefore Christ saith, No man can come to John vi. a. 
 me, except the Father draw him. 
 
 And Christ will have his ministers to preach to such as 
 are worthy and willing, and not as your ministers, who Matt. *. ii, 
 come to them whom they hold unworthy, and find un- 
 willing, and say, " Will ye not come to church and hear, 
 and win ye not believe our doctrine? hut we will make 
 you, or else we will burn you for heretics." Thus wiU 
 they taunt meek and holy Christians, who are torn like 
 sheep among the wolves. But Christ's ministers will with f^'"-.!??,*! 
 
 ^ C3 Job. xiu. 2a. 
 
 meekness instruct such as are contrary minded, tohraUng the 
 evil men patiently ; proving if God will at any time give 
 them repentance, that they mny know the truth. Whereby 
 they show plainly that they are Christ's disciples, and 
 have that true faith which worketh by love, even as the 
 apostle saith. The which I pray you to consider, that so 
 you may both know and obey the will of Christ. Now, i cor. xui. 
 saith he, aMdeth faith, hope, and love ; but the chiefest of 
 these is love. For where love is, there is no disdain ; it 
 seeketh not her own things ; it is not provoked to anger ; it 
 suffereth all things: it hopeth all things: it endureth all 
 things. Yea, the love of Christ so loveth, that it will not 
 vex, nor persecute any that call on his name. 
 
 Therefore, I humbly pray you to remember them that are Heb, xui. 3. 
 in bonds, as though ye were bound with them ; and them that 
 are in affliction, as if ye were also afflicted in the body. And 
 to show them mercy, for mercy rejoiceth against judgment, Jas. a. 13. 
 but judgment merciless shall be to them that show no mercy. 
 If ye be friendly to your brethren only, what singular lu. ti. 32— 
 thing do you ? Do not the sinners the same ? Be not like 
 unto them, but unto your heavenly Father. Whose wis- 
 dom, love, and mercy, I beseech HiTin to grant you, that so 
 you may come to the knowledge of the truth, and be 
 saved : and that we, your majesty's faithful subjects, may 
 
1 Pet. It. 
 12-16. 
 
 80 RELIGION S PEACE ; 
 
 1 Tim. u. lead a quiet and peaceable life, even in our own nation, in 
 all godliness and honesty. Amen. 
 
 Now, them that are persecuted, I exhort with the words 
 of the apostle Peter, Dearly beloved, think it not strange 
 concerning the fiery trial that is among you to -prove you, as 
 though some strange thing were come unto you: hut rejoice, 
 inasmuch as ye are partakers of Chris fs sufferings; that 
 when his glory shall appear, ye may be glad and rejoice. If 
 ye be railed upon for the name of Christ, blessed are ye ; for 
 the spirit of glory and of God resteth upon you : which on 
 their parts is evil spoken of, but on your part is glorified. 
 But let no man suffer as an evildoer, or as a murderer, or as 
 a busy body in others' matters. But if one suffer as a Chris- 
 tian, let him not be ashamed: but let him glorify God in that 
 Act. xxiT. behalf. For all the martyrs of the apostolic church have 
 [1 Pet iy, suffered as evildoers and as heretics. For the time is, that 
 ^'"■^^■■' judgment must begin at the house of God : and if it first 
 begin at us, saith the apostle, what shall the end be of them 
 that obey not the gospel of God? And if the righteous' 
 scarcely be saved, where shall the ungodly and [the'] sinner 
 appear ? Wherefore let them that suffer according to the 
 will of God, commit their souls unto him in welldoing, as unto 
 a faithful Creator. 
 
 Eead Isaiah ii. 2, 4, ll, [12,] 16. He shall judge among 
 the nations, and rebuke many people : they shall break their 
 made low. swovds iuto muttocks, and their spears into scythes : nations 
 8. ■ ' ' shall not lift up a sword against nations, neither sliall they 
 learn to fight any more. The high looks of man shall be 
 humbled, and the loftiness of man shall be abased, and the 
 Lord only shall be exalted in that day. For the day of the 
 Lord of hosts is upon all the proud and haughty, and upon 
 all that is exalted, and it shall be made low. 
 
 Little David overcame great Goliath, yet not brought 
 up in war. Unlearned Peter confuted the learned priests, 
 
 Antichrist 
 and hie 
 persecution 
 ehall be 
 
A PLEA FOR LIBERTY OF CONSCIENCE. 81 
 
 yet by caUing a fisherman. Attend and help, and you 
 shall see the wonderful works of God. For the foolishness oai. w. o; 
 of Groa IS wiser than men, and the weakness of God is 
 stronger than men. And God hath chosen the foolish things oor. i. as, 
 
 28> 
 
 oj the world to confound the wise ; and things that are 
 despised hath God chosen, to bring to nought things thit 
 are. 
 
 Leonaed Busheb. 
 
 FINIS. 
 
PEESECUTION 
 
 FOB 
 
 RELIGION 
 JUDGED AND CONDEMNED. 
 
 1615. 
 
OBIECTIONS' 
 
 AnCweredby way of Dialo- 
 gue, wherein is proved 
 
 %tb<la5wofoar1lant)s ^. 
 
 TKai no man ougKt to beperlecuted 
 
 foy "his religion , fo he teftifie Kisalle- 
 gcanccby the OatK,ap)3oiij.tcd ty Law . 
 
 £<a2.4He<haljudgainotigctbeNaftons » & re- 
 buke rnatiy jseoplei they sna) breake tlieir iwprds 
 alfoimoimattoclw,8etne«fpeirejimoi)thes,Na- 
 tioTrt shad not lift vp a /word agatnft Nation'^nei- 
 tJer 5ha.ll they Jearne to feight any more. 
 
 Ifa.ii.p.Then sball none hurt«Qr deilioy in-aliray 
 Holy mounfaine. 
 
 2.CoT.)o.+ FoctTie weapons of ourwarrfare»are 
 not carnal! , but mighty througb Godrocift 
 downe holds. 
 
 Pflme4l6l54 
 
Persecution for Religion 
 
 > 
 
 JUDG'D and CONDEMN'!): 
 
 In a DiscoBBSB, between an 
 
 ANTICHRISTIAN and a CHRISTIAN. 
 
 PROVING 
 
 By the Law of God and of the Land , And 
 By King James his many Testimonies, 
 
 That no man ought to be Persecuted for his Religion, so he 
 Testifie his Allegiance by the Oath appointed by Law. 
 
 Proving also, That the Spiritual Power in England, is the Image of 
 
 the Spiritual Cruel Power of Rome , or that Beast mentioned, 
 
 Rev. 13. Manifesting the fearful Estate of those who subject to 
 
 such Powers, that Tjrrannize over the Conscience : And 
 
 shewing the Unlawfulness of Flying, because of the 
 
 Trouble men see or fear is coming upon them. 
 
 To which is added. 
 
 An humble SUPPLICATION to the Kings Majesty; 
 
 Wherein ( among other things ) is proved, 
 
 1. That the Learned usually Erre and resist the Truth. 2. That 
 Persecutwn is against the Law of Jesus Christ. 3. Against the Pro- 
 fession and Practice of famous Princes. 4. Condemned by ancient 
 and later Writers. 5. Freedom in Religion not hurtful to any 
 Commonr^wealth, and it depriveth not Kings of any Power given 
 them of God. ^ 
 
 2 Cor. 10. 4. For the Weapons of our Warfare are not carnal, hut 
 mighty through God, to the pulling doton of strong holds. 
 
 Printed in the years, 1615 . and 1620. And now Eeprinted 
 for the Establishing some, and Conyinoing others, 1662. 
 
INTRODUCTOUT NOTICE. 
 
 Theee can be but little doubt that we owe the two 
 following pieces to the same pen ; or that the author was 
 a member of the church, which under Mr. Helwys's pas- 
 torate returned to England, manfully to breast the waves 
 of persecution, that they might seek the " salvation of 
 thousands of ignorant souls in their own nation." That 
 church had been formed about the year 1609, at Amster- 
 dam, in Holland, partly by separation from the Brownists 
 on the question of baptism, and partly by the successful 
 labours of their first pastor, Mr. John Smyth, " a man of 
 able gifts and a good preacher." ' His adoption of baptist 
 sentiments exposed bim to great and unmerited reproach, 
 and, so far as we have examined his writings, to charges 
 of maintaining opinions the reverse in some cases of those 
 he held. The common artifices of controversy were freely 
 used agairist him; and the conclusions of his opponents 
 attributed to him as his own. 
 
 Mr. Helwys, his successor, was probably the author of 
 the Confession of Faith published in 1611, to silence, if 
 possible, the calumnies, widely circulated, against the 
 opinions and practices of his people. He refers to it in a 
 
 ' Crosby's Hist, of Engl. Baptists, i. 90—94. Hanbury's Hist. Memorials, 
 i. 459. 
 
88 INTRODUCTORY NOTICE. 
 
 work with the following title, and dated the same year : 
 "A Proof that God's Decree is not the Cause of any 
 Man's Condemnation, and that all Men are redeemed by 
 Christ, and that no Infants are condemned," 12mo. pp, 
 111. This work agrees in sentiment with the Confession. 
 In the same year he also published " An AdTcrtisement or 
 Admonition unto the Congregation which men call New 
 Fryelers in the Low Countries," &c. 16mo. pp. 94. His 
 topics are, the true humanity of Christ, the sabbath, on 
 succession in the ministry, and that magistracy doth not 
 debar any from the church of Christ. On the latter sub- 
 ject he says, " For proof that it is an holy ordinance or 
 office pleasing unto God, it is showed that we are com- 
 manded to obey of conscience, and that it is only in that 
 which is holy and good. For God forbid, that his children 
 should be tied of conscience to obey in any thing that is 
 unholy and not good. The apostle shows that the Holy 
 Ghost intends no such thing, when he saith. Magistrates 
 are not to be feared for good works ; and Fear God; honoitr 
 the king. And therefore if magistrates shall command any 
 things against God or godliness, the people of God are not 
 bound to obey."^ 
 
 As this last work was " written in Dutch and printed in 
 English:" and as in the following year, 1612, we find Mr.' 
 Helwys defending himself and his people, against the 
 reproaches cast upon them on their return from exile ; we 
 are able to fix pretty accurately the date of their return 
 home, at the close of the year 1611, or early in 1612. 
 His defence is found in "A Short Declaration of the 
 Mystery of Iniquity," 16mo. pp. 212. The larger portion^ 
 of the work is an application of prophecy to the times; 
 but it is especially directed against the evUs of prelacy 
 and persecution. He expresses an earnest anxiety for the 
 
 » Page S8. 
 
INTRODUCTORY NOTICE. 89 
 
 king's salvation, and nobly determines to suffer persecution, 
 if needs be, for conscience' sake. 
 
 It was from the bosom of a community thus well in- 
 structed in the principles of liberty, came forth the fol- 
 lowing " enlarged and accurate views " on religious free- 
 dom.' It is a question whether Mr. Helwys was living at 
 the time of their publication in the form following, as 
 nothing is known of his history after the year 1612, the 
 date of the last writing which bears his name : yet he 
 must have been living in 1614, when Mr. Robinson as- 
 sailed him, in a work to be pi'esently noticed. 
 
 Though Mr. Helwys was not the author of the ensuing 
 treatise, in its sentiments he heartily and deeply sympa- 
 thized, as his extant writings testify. A book several 
 times quoted in the notes of the following pages under the 
 title of " A Description of what Grod hath predestinated 
 concerning Man," is attributed by Mr. John Robinson, to 
 "John Murton and his associates."* These extracts bear 
 undeniable evidence of the same authorship as the dia- 
 logue, and would seem to fix it upon that gentleman, or 
 one of his friends. 
 
 The closing paragraph of the dialogue traces the origin 
 of the work to a " late book of Mr. John Robinson," and 
 to the objections the baptists had met with to their views 
 on persecution. The form of expression, "any of us," 
 seems to imply that another than Mr. Helwys had on this 
 occasion appeared in defence. Mr. Robinson's book was 
 published in 1614^ under the title "Of Religious Com- 
 munion, Private and Public. With the silencing of the 
 Clamours raised by Mr. Thomas Helwisse against our 
 
 s. ' Price, Hist, of Nonconformity, against John Murton and his associ- 
 
 i. 622. ates, in a Treatise intituled, A De- 
 
 * " A Defence of the Doctrine seription what God, S^c, printed 
 
 propounded by the Synode at Dort ; 1624." 4to. 
 
 PEBSECUTION, &C.J G 
 
90 INTRODUCTORY NOTICE. 
 
 retaining the Baptism received in England ; and adminia- 
 tering of Baptism unto Infants. As also, a Survey of the 
 Confession of Faith, published in certain Conclusions, by 
 the remainders of Mr. Smyth's Company," 4to. pp. 131.^ 
 
 Whether Mr. Robinson has either " confuted" Mr. 
 Helwys, or silenced his "clamours," it would be beside 
 our purpose to inquire. The warmth and personal invec- 
 tive displayed in his remarks, would do but little, at all 
 events, to conciliate his opponent. Mr. Robinson's insi- 
 nuation of "headiness and indiscreet courses," — the only 
 part of his remarks to justify flight from persecution, 
 given by Mr. Hanbury — will not prevent us from regard- 
 ing Mr. Helwys and his brethren as actuated by motives 
 at once pure and exalted, in daring "to challenge king 
 and state to their faces, and not give way to them, no, not 
 a foot."^ That daring challenge is now in the hands of 
 the reader; and for its admirable sentimentSj its clear 
 and powerful reasoning, and its accurate discrimination of 
 the magistrate's office in religious and civil affairs, claims 
 "a due meed of praise" from an impartial posterity.^ 
 
 It is in the latter part of his work that Mr. Robinson , 
 proceeds to examine the conclusions embraced in the Con- 
 fession of Faith, and in this case with a mildness of 
 manner, which contrasts most favourably with that as- 
 sumed in his attack on Mr. Helwys. To many of the 
 conclusions he demurs ; some stand in need of explanation; 
 some come "short of the truth, though there be no 
 untruth in " them ; some are doubtfully set down, and in 
 part untrue; others are unsound in sundry ways. These 
 relate chiefly to the doctrines of God's decrees, original 
 
 » Hanbury's Hist. Memor. i. 256. • Of Religious Communion, &c., 
 
 The title is given from Mr. Hanbury's p. 41. 
 
 work, as the copy we have examined ' Price, Hist, of Nonconformity, i. 
 
 has lost the title-page. 522. 
 
INTRODUCTORY NOTICE. 91 
 
 sin, free-will, and universal redemption.^ But the follow- 
 ing we quote as being the passages to which the ensuing 
 pages are a reply. 
 
 " In Conclusion 83, ' where the office of the magistrate,' 
 is called a ' permissive ordinance of Grod,' is both a contra- 
 diction, and evil speaking of them in authority. Where it 
 is called ' an ordinance of God,' it is confessed good, for 
 enery creature of God is good, and all his ordinances are his 
 creatures. And so, many things are ascribed to the office 
 of magistrates in this, and the other conclusions about It, 
 which prove it to be good, and lawful in itself; but where 
 it is made ' permissive,' it is condemned as evil: since only 
 evil is permitted, or suffered of God." 
 
 " And where it is objected. Prop. 85, ' that Christ's 
 disciples must love their enemies, and not kill them ; pray 
 for them, and not punish them, &c.' : I answer, that the 
 godly magistrate may do both. Doth not God j^unish 
 with temporary death those that he loveth? And why 
 may not God's deputies, the gods upon earth, be minded 
 as God herein ? When the godly kings and governors in 
 Israel were commanded to execute judgment and justice 
 upon the people for their transgressions, were they com- 
 manded not to love them, and pray for them ? — 
 
 " 'Ktey add, * that the magistrate is not to meddle with 
 religion, or matters of conscience, nor compel men to this 
 or that form of religion, because Christ is the King and 
 Lawgiver of the church and conscience. Jam. iv. 12.' I 
 answer, that this indeed proves that he may alter, devise, 
 or establish nothing in religion otherwise than Christ hath 
 appointed, but proves not, that he may not use his lawful 
 power lawfully for the furtherance of Christ's kingdom 
 and laws. The prophet Isaiah, speaking of the church of 
 
 * Many of these conclusions may volume of Crosby's History of the 
 be seen in the Appendix to the first English Baptists. 
 
 G 2 
 
92 INTRODUCTORY NOTICE. 
 
 Christ, foretells that kings shall be her nursing fathers, and 
 queens her nursing mothers ; which, if they meddle not with 
 her, how can they be ? And where these men make this 
 the magistrate's only work, 'that justice and civility may 
 be preserved amongst men,' the apostle teaches another 
 end, which is, that we may lead a peaceable life under them 
 in all godliness. It is true they have no power against the 
 laws, doctrine, and religion of Christ ; but for the same, if 
 their power be of Grod, they may use it lawfully, and 
 against the contrary. And so it was in special foretold 
 by John, that the kings of the earth should make the 
 whore desolate, and naked, and eat her flesh and burn her 
 with fire. 
 
 " This Mr. Helwisse frivolously interprets ' of their spi- 
 ritual weapons;' which are no other than the spiritual 
 weapons of all other Christians. Besides that, it is con- 
 trary to the clear meaning of the Holy Ghost, which is^ 
 that these kings should first use their civil power for the 
 beast and whore, and after against them to their destruc- 
 tion. 
 
 " To conclude this point then : both these men, and Mr. 
 Helwisse ^specially, in his whole discourse about this mat- 
 ter, labour of the common disease of all ignorant men, in 
 pleading against the use of the ordinance by the abuse: 
 which stands either in prohibiting any thing which God 
 hath commanded, or in commanding any thing which he 
 hath forbidden ; as indeed he hath whatsoever he hath not 
 commanded, either expressly, or by consequence, in his 
 religion and worship. "9 
 
 Such were the views of Mr. Eobinson on the duties of 
 
 » Of Religious Communion, &c., pp. are to the illustration of the views of 
 
 128 — 130. Mr. Hanbury has omitted the "father of independency," on li- 
 
 to quote these passages in his long ac- berty of conscience. See Hist. Mem. 
 
 count of this work, important as they i. p. 270. 
 
INTRODUCTORY NOTICE. 93 
 
 the civil magistrate towards religion ; to which the fol- 
 lowing pages are am ample and satisfactory reply. The 
 enforcement of God's laws by a godly magistrate, with 
 penalties for disobedience, is just as subversive of the 
 gospel and of liberty of conscience, as when the laws 
 enforced are mere human inventions in the worship of 
 the Supreme, and the power that coerces is that of the 
 ungodly. 
 
 The other conclusions, being but briefly touched upon, 
 received a more enlarged discussion in the work already 
 referred to : "A Description of what God hath predes- 
 tinated concerning Man, &c. : printed in 1620," 12mo. 
 pp. 176. 
 
 The present edition is reprinted from a collated copy 
 of the original one of 1615. It appears to have been 
 printed in Holland, and is without name or placte. The 
 persecutions to which the author and his friends were 
 exposed, doubtless rendered this expedient. 
 
 By the kindness of Dr. Bandinel, librarian of the Bod- 
 leian Library, we are enabled to present a fac-simile of the 
 title page. Two copies of the work exist in that large 
 collection ; no others are known to be extant. The book 
 is in 16mo., in black letter, except the remarks of Anti- 
 christian, which are in roman ; the whole consists of 
 eighty-seven pages. 
 
 As in the previous treatise, the quotations from scrip- 
 ture are retained in the language of the author ; he appears 
 to have quoted from the originals, and not from any 
 English translation of the Bible with which we have 
 been able to compare his references. 
 
 An edition appeared in 1662, in 4to., of which the title 
 is annexed. To this was added a petition presented to 
 King James and his parliament in 1620. From this re- 
 print the passages on original sin in infants, free-will, and 
 
94 INTRODUCTORY NOTICE. 
 
 predestination, as also the last paragraph, are altogether 
 omitted. The most important of these differences are 
 marked in the notes. 
 
 Another reprint was published in the same year, leaving 
 out all those parts which identify the work as the produc- 
 tion of a baptist. Its title is, " The Judgment of the Old- 
 Nonconformists against Conformity to the Church of 
 England, being the Testimony they bore against it, in the 
 beginning of King James's reign. Reprinted in the year 
 1662," 4tp. pp. 40. This seems to have been printed from 
 the same forms of type as the preceding, up tp the point 
 where the omissions rendered it necessary to set up the 
 type anew. These omissions amount to eight pages. 
 
 An edition in 8vo. was also publisheji in the year 1827, 
 with a preface by the late Rev. Joseph Ivimey. This is a 
 literal reprint of the edition of 1,662. 
 
THE EPISTLE. 
 
 To all that truly wish Jerusalem's prosperity and Bahylor^s 
 destruction ; wisdom and understanding be multiplied upon 
 you. 
 
 IN these days, if ever, that is true which the wise man 
 said, There is no end in making many books, and much Eccies. 
 reading is a weariness to the flesh : yet considering how 
 heinous it is in the sight of the Lord to force men and 
 women by cruel persecutions, to bring their bodies to a 
 worship whereunto they cannot bring their spirits ; we 
 thought it our duty, for God's glory, and the reformation 
 thereof in this our own nation, to pablish this little writing 
 following, wherein is manifestly proved by the law of God, 
 the law of our land, and his Majesty's own divers testimo- 
 nies, that no man ought to be persecuted for his religion, 
 be it true or false, so they* testify their^ faithful allegiance 
 to the king. 
 
 What shall men do striving about matters of religion 
 till this be ended ? For, if this be a truth, that the kings 
 of the earth have power from God to compel by persecu- 
 tion all their subjects to believe as they believe, then 
 wicked is it to resist, and the persecutions of such are justly 
 upon them, and the magistrates that execute the same are 
 
 ' [he; 1662.] " [hii; 1662.] 
 
96 THE EPISTLE. 
 
 clear from their blood, and it is upon their own heads: but 
 if the kings of the earth have not power from God, to 
 compel by persecution any of their subjects to believe as 
 they believe, seeing faith is the work of God, then no 
 less wicked is it in the sight of God to disobey, and the 
 persecutions of such are upon the magistrates, and the 
 blood of the persecuted crieth unto the Lord, and will 
 be required at the magistrates' hands. • 
 
 Wherefore in all humility, reverence, and loyalty, we,; 
 do humbly desire of our sovereign lord the king, and all 
 God's ministers under him, as judges, justices of peace, &c., 
 by whom this persecution is executed, themselves to con- 
 sider, not whether herein they please lord bishops, but 
 whether they please the Lord Jesus Christ, who after 
 a little while shall judge all judges according to their 
 works, without respect of persons, and therefore are 
 
 rs.il. [12.] commanded to kiss the Son lest he be angry, and they 
 perish in the way. Our humble desire is, that they would 
 consider what is testified in the scriptures ; that the 
 kings of the earth shall give their power unto the beast, 
 
 Kev.xvii.i3, till the words of God be fulfilled; then shall they take their 
 power from her. 
 
 If it be granted, as it is, that the kings of this nation 
 formerly have given their power unto that Romish beast, 
 it shall evidently appear that our lord the king, and all 
 magistrates under him, do give their power to the same 
 beast, though the beast be in another shape : for, as that 
 spiritual power or beast of Rome sets up a worship, as 
 they pretend, for God, and force all thereto by cruel 
 persecutions, the kings of the earth giving ^heir power 
 thereunto ; so this spiritual power or beast of England, 
 sets up a worship, as they pretend, for God, and force all 
 thereto by cruel persecutions, the king's majesty giving 
 his power hereunto. 
 
THE EPISTLK. 97 
 
 Oh ! that all that are in authority, would but consider by 
 the word of God, which shall judge them at the last 
 day, what they do, when they force men against their 
 souls and consciences to dissemble to believe as they 
 believe, or as the king and state believe: they would 
 withdraw their hands and hearts therefrom, and never 
 do as they have done, partly through inconsideration, 
 and partly lo please lord bishops being in fevour with 
 the king. 
 
 It cannot but with high thankfulness to God, and to 
 the king, be acknowledged of all, that the king's majesty 
 is no blood-thirsty man ; for if he were, bodily destruction 
 should be the portion of all that fear God, and endeavour 
 to walk in his ways ; as may be seen in the primitive time 
 of this spiritual power, or beast of England, after that 
 King Henry the Eighth had cast off the Romish beast ; 
 and since, so far as leave hath been granted them, by 
 hanging, burning, banishing, imprisoning, and what not, 
 as the particulars might be named. Yet our most humble 
 desire of our lord the king is, that he would not give his 
 power to force his faithful subjects to dissemble to believe 
 as he believes, in the least measure of persecution ; though 
 it is no small persecution to lie many years in filthy prir 
 sons, in hunger, cold, idleness, divided from wife, family, 
 calling, left in continual miseries and temptations, so as 
 death would be to many less persecution; seeing his 
 majesty oonfessetb, that to change the mind must be the 
 work of God.* 
 
 " [" Now must I turn me — to you, though it must be the leork of God 
 
 my lords the bishops, and even ex- that must make their minds to be 
 
 hort you earnestly, to be more careful altered, yet at least by this course 
 
 than you have been, that your officers they may be stayed from increasing^ 
 
 may more duly present recusants, or insulting upon us." King James's 
 
 than heretofore they have done, with- Works, p. 54S, fol. ed. 1616. Speech 
 
 out exception of persons ; that al- at Whitehall, anno 1609.] 
 
98 THE EPISTLE. 
 
 And of the lord bishops we desire, that they would a 
 little leave off persecuting those that cannot believe as 
 they, till they have proved that Grod is welUpleased 
 therewith, and the souls of such as submit [are]* in safety 
 from condemnation. Let them prove this, and we protest 
 we will for ever submit unto them, and so will thousands : 
 and therefore if there be any spark of grace in them, let 
 them set themselves to give satisfaction, either by word or 
 writing, or both. But if they will not, but continue their 
 cruel courses as they have done, let them yet remember 
 that they must come to judgment, and have their abomina' 
 tions set in order before them, and be torn in pieces when 
 none shall deliver them. 
 
 And whereas they have no other colour of ground out 
 of the scriptures^ than that they have canonized a law, 
 viz. " That whosoever shall affirm that the king's majesty 
 hath not the same power over the church that the godly 
 kings of Israel had under the law, let him be excommuni- 
 cate ipso facto." ^ The unsoundness of which ground is 
 manifested in this dialogue following, wherein is showed 
 their palpable ignorance, in that they know not the mys- 
 tery of God ; and therefore have they made this canon in 
 flattery to the king, only to support their pride and cru- 
 elty. For, if the kingdom or land of Israel, or Canaan, 
 now under the gospel, be an earthly kingdom or land, or 
 
 * [Edit. 1662.] ipso facto, and not restored but only 
 
 " ["Whosoever shall hereafter af- by the archbishop after his repentance 
 
 firm that the king's majesty hath not and public revocation of those his 
 
 the same authority in causes ecclesi- wicked errors," Canon ii. of Constir 
 
 astical that the godly kings had among tutions and Canons Ecclesiastical, 
 
 the Jews, and Christian emperors in agreed upon in the Synod begun at 
 
 the primitive church, or impeach in London, anno Dom. 1603. Nowpub- 
 
 any part hia regal supremacy in the lished for the due observation of them 
 
 said causes restored to the crown, and by his Majesty's authority. Printed 
 
 by the laws of this realm therein es- by John Norton, 1633.] 
 tablished, let bim be excommunicated 
 
THE EPISTLE. 99 
 
 Israel now a worldly or fleshly Israel, as both were under 
 
 the law, then we would confess there should be an earthly 
 
 king thereof. But if the kingdom of Israel now be not ^°'»> ""'- 
 
 earthly, but heavenly, and the Isr^lites now not of this John xv. 19. 
 
 world, then the king thereof is not of this world, as they jg""* ''^"• 
 
 are not of this world. And if these spiritual lords confess 
 
 that Christ is king now of the land and people of Israel, 
 
 but yet he hath left our lord the king his deputy, to make 
 
 such laws and lords over the church as pleaseth him, the 
 
 word of the Lord is against them : There is but one Lord, Epu- iv. s. 
 
 *and one Lawgiver, over his church. jamesiT.12. 
 
 Nay, his majesty himself is against them, who saith, 
 "There is no earthly monarch over the church, whose 
 word must be a law." -And saith further, "Christ is his 
 church's monarch, and the Holy Ghost his deputy," alleg- 
 ing, Luke xxii. 25, The kings of the gentiles bear rule one 
 over another, S^c, but it shall not be so among you. Say- 
 ing further, " Christ when he ascended, left not Peter 
 with them to direct them in all truth, but promised 
 to send the Holy Ghost to them for that end, &c."^ If 
 any wiU be rebellious against the word of the Lord 
 herein, yet let them not be rebellious against the word 
 of the king. 
 
 Oh! that any thing would prevail with them, to make 
 them leave off these cruel courses, of persecuting poor 
 souls that desire truly to fear God, and are most faithful 
 subjects to the king, and desire also the salvation of the 
 souls of these their cruel persecutors, who do seek their 
 utter undoing by all the foreiiamed persecutions, only 
 because they cannot of faith offer up such worship to God, 
 as these spiritual lords command ; and the rather let them 
 leave off persecuting, seeing the king's majesty acknow- 
 
 " [Works. Premonition to all Christian Monarchs, p. 306.] 
 
100 THE EPISTLE. 
 
 ledgeth, it is a sure rule in divinity, that Grod loves not to 
 
 .plant his church by violence and bloodsheds And if it be 
 
 a law for all Christians, that in indifferent things one must 
 
 not offend another, but the strong [to]^ forbear gather than 
 
 J, *;<"•• f'"- offend his weak brother, otherwise he wounds the weak 
 conscience, and sins affainst Christ; then how much less 
 bath any man power to be lord over the weak conscience^ 
 
 Rom xiv foi'cing it to practise that it hath not faith in, bringingit 
 
 '■^^•^ thereby unto sin, and unto condemnation. 
 
 We do unfeignedly acknowledge the authority of earthly 
 magistrates, Grod's blessed ordinance, and that all earthly 
 authority and command appertains unto them ; let them 
 command what they will, we must obey, either to do or 
 suffer upon pain of God's displeasure, besides their punish- 
 ment: but all men must let God alone with his right,^ 
 which is to be lord and lawgiver to the soul, and not com- 
 mand obedience for God where he commandeth none. 
 And this is only that which we dare not but maintain 
 upon the peril of our soulsj which is greater than bodily 
 affliction. And only for the maintenance of Christ's right 
 herein, do false prophets and deceivers (who by that, craft- 
 are clothed in fine apparel, and fare deliciously every day) 
 labour to make us odious in the ears and eyes of princC' 
 and people, knowing well that if they had not power by 
 persecution to force men to dissemble to believe as they,; 
 their kingdom and gain would soon come to nought ; the 
 wickedness of which course is discovered in this writing 
 following. 
 
 For the manner, being dialogue-wise, we thought it the 
 fittest in two respects : first, for the understanding of the 
 simple, to whom especially God's mysteries appertain,, 
 more than to the wise and prudent of the world. Se- 
 
 7 [Works. Speech at Whitehall, « ["but . i g 1 5.] 
 
 anno 1609, p. 544.] 
 
THE EPISTLE. 101 
 
 ctmdly, because all the objections that we have met with, 
 might be set down, and the plainlier answered. And 
 because we have faith and assurance that many will see 
 and acknowledge the unlawfulness of tyrannizing over the 
 conscience, by persecuting the bodies of such as cannot be 
 subject, we have also thought it meet to manifest the 
 fearful estate of such subjection, that they may deliver 
 their souls, if they will be saved : and also have set down 
 the beginning of that old and good way, that John Bap- 
 tist, Christ Jesus, and his apostles, have left unto all that 
 win be saved unto the end of the world. Beseeching that 
 Almighty Worker, that he would work in the hearts and 
 consciences of men, that they may inquire for it, and that 
 out of the scriptures, and walk therein; then shall they 
 find rest unto their souls, although afilictions to their 
 bodies. Oh! it is time for the Lord to work, for they have 
 destroyed his law, and have set up in many nations such 
 worship for God as best pleaseth them that are in author- 
 ity, and have power to persecute the contrary-minded. 
 Let all God's pedple cry, " How long. Lord ? when wilt 
 thou come to destroy antichrist's cruel kingdom, and 
 establish Christ's meek and peaceable kingdom ? As thou 
 hast begim, even come. Lord Jesus, by the spirit of thy 
 mouth, and the brightness of thy coming; even come 
 quickly." Amen. 
 
 By Christ's unworthy Witnesses, 
 
 His Majesty's faithful Subjects : 
 
 Commonly (but most falsely) called 
 Ana-baptists. 
 
A DIALOGUE, 
 
 ETC. 
 
 Antichristian. Why come you not to church ? 
 
 Christian. What should I do there ? 
 
 A. Worship God. 
 
 C. I must worship God as he requireth, and not as 
 any mortal man requireth. 
 
 A. True, but the worship that we require you to 
 offer up, is the worship God requireth. 
 
 C. If it be so, I will with all willingness assent unto 
 it; but my conscience must be satisfied thereof by the 
 word of truth, that I may have faith in it, otherwise it is Kom.xiv.23. 
 my grievous sin. For I may not believe it so to be, 
 because you affirm it. 
 
 A. Well, you must go to church, otherwise you are 
 disobedient to the law, and wiU fall under punishment. 
 
 C. But still, remember that you would have me wor- 
 ship God, as you pretend, therefore let us agree what 
 worship God requireth. Christ saith, God is a Spirit, and J"''" " 24. 
 thei/ that worship him must worship him in spirit and truth. 
 Here we see what worship God requireth, viz., that we 
 worship him with our souls and spirits, and also that we 
 worship him according to the truth of his word: and 
 therefore for your book-worship, if it were according to 
 truth, from-the which it is as far as light is from darkness. 
 
104 PERSECUTION FOR RELIGION, 
 
 yet if I cannot offer it up with my spirit, it is not accept- 
 able to God, but most abominable. 
 A. Well, you must come to church. 
 C. I pray let me ask you a question, Do you seek the 
 glory of Grod, and the salvation of my soul herein, or your 
 own obedience? 
 
 J. I seek the glory of God, and Ae salvation of your 
 soul, and not my own obedience. 
 
 C. Then manifest it not by words only, but by deeds 
 
 and truth ; which if you do, you will not threaten me 
 
 [with]i punishment to cause me to come, but with meekness 
 
 and patience satisfy my conscience by the word of truth, 
 
 2 Tim. ii. 24. for this is the duty of the minister of Christ, that I may 
 
 2 Cor. Tiii. comc with a willing mind : so shall I be accepted. For if 
 
 12 i Ps. ex. 3. ° . . 
 
 by threatenmg me [with]^ punishment, as imprisonment, 
 banishment, or death, you cause me to bring my body, 
 and not my spirit or soul : so shall I come near to the Lord 
 with my lips, when my heart shall be far from him, which 
 Matt. XT. [7, he accounteth vain worship arid hypocrisy. 
 
 A. I perceive what you aim at ; you would have 
 none brought t6 church, but such as come willingly of 
 themselves, 60 should every man worship God as himself 
 pleaseth. 
 
 C. Your conclusion I aim not at ; for I acknowledge, 
 that as there is but one God, so there is but one way of 
 worshipping him, out of the which way, whosoever is, and 
 repenteth riot thereof, shall pay a dear price; and there- 
 fore it standeth all men upon, not to please themselve^ in 
 worshipping of him. But you perceive aright that I aim 
 at this, that none should be compelled to worship God but 
 such as come willingly; for I will, by God's assistance, 
 prove most evidently by the scriptures, that none ought, 
 
 1 [Edit. 1662.] ' [Edit. 1662.], 
 
JUDGED AND CONDEMNED. 105 
 
 nor can be compelled to worship Grod to acceptance, by 
 any worldly means whatsoever. 
 
 A. Prove that. 
 
 C. Well, I prove that' I have affirmed, thus: first, 
 Heb. xi. 6, Without faith it is impossible to please God; and. 
 Bom. xiv. 23, Whatsoever is not of faith, is sin. These two 
 scriptures prove most evidently, that whatsoever I have 
 not faith in, in worshipping God, although it were un- 
 doubtedly true, I may not offer it up unto God, for it is 
 displeasing to him, and it is sin against him. As also it 
 appeareth plainly by him that came in to the king's sup- Matt. xxii. 
 per, and wanted his wedding garment. 
 
 A. It is the king's law that you must go to church, and 
 therefore you must be obedient. 
 
 C. The intent of the king's law is not so, as appeareth 
 both by the statute for the oath of allegiance, and also by 
 his majesty's own words, manifested in his 'Apology for 
 the Oath of Allegiance,' as hereafter is more fully declared. 
 For, if the intent of the law were to make me come to 
 church to worship God, and not of faith, the intent of the 
 law were to compel me to sin, which his majesty re- 
 quireth not. 
 
 A. I deny not but whatsoever is not of faith is sin ; but 
 we would have you come to church to worship God of* 
 faith. 
 
 C. It is not so : you regard not whether I have faith or 
 no; for if you did, you would not urge the king's law 
 against me, which is but a carnal weapon, and cannot 
 beget faith, and therefore is no sure ground of faith. For, 
 in my obedience to God, I must not presume above that i cor. iv. e. 
 that is loritten. For the word of God is the only ground Rom. x. 17. 
 of faith; and therefore, if you would have me come of* 
 
 » [what; 1662.] * [in; 1662.] 
 
 PERSECUTION, &C.] H 
 
106 PERSECUTION FOR RELIGION, 
 
 faith, you would only urge the law of the King of kings 
 against me. 
 
 J. Hath^ not all the learned of the land considered, of 
 these things, and set them down? Are such simple men 
 as you likely to see more than all these ? 
 
 C. I demand of you whether they be not all subject to 
 1 John iv. 1. err, as all men are ; and therefore I must try their spirits^, 
 whether they err or no. For I may not hold, either that 
 they cannot err, or that, if I find them to err, I must obey 
 them notwithstanding. Do you not herein teach me that 
 popish and accursed doctrine, that you inveigh so much 
 against in the papists, that I must believe as the learned 
 of the land believe ? 
 
 A. I do not hold that they cannot err. _. 
 
 C. Yes, you hold either that they cannot err, or, if they 
 do err, I must obey them ; for, if I do not obey them, you 
 threaten me® punishment. 
 
 A. Nay, but I hold, that they being learned do not err, 
 and therefore you must obey them. 
 
 C. Then this is your argument : the learned do not err, 
 and therefore must be obeyed. The bishops and the rest 
 of that rank are learned, and Ao not err, and therefore 
 they must be obeyed. Another argument as vain as this, 
 may be collected from this ground, the learned do not 
 err, and therefore must be obeyed. The pope and the 
 rest of that rank are learned (yea, as learned as yours), 
 and do not err, and therefore they must be obeyed. The 
 one is as true as the other; but both abominable. If 
 you prove, that they that want this learning must not 
 meddle with the ways of God but as these learned men 
 teach them, then indeed you said^ something; but if you 
 cannot, as most certain it is you cannot, for the word of 
 
 » [Have; 1662.] " [with; 166?.] ' [gay; 1662.] 
 
JUDGED AND CONDEMNED. 107 
 
 God is against you herein, then for shame to God and 
 men leave oiF your cruel persecuting. For why do you 
 persecute men that cannot of ^ faith submit to your direc- 
 tion concerning the ways of God, upon which consisteth 
 their salvation, if they walk in the true way of faith with 
 love thereof, and their condemnation if they walk in a 
 bye-path ? 
 
 A. Then I perceive, if a man can plead that he hath not 
 faith in any thing which the king commands, he need not 
 to be obedient. 
 
 C. Would God all men could see your dealing herein ! 
 This is your usual course when your mouth is stopped by 
 the power of God's word that you know not what to 
 answer, then you run to the king's command, and so make 
 your matters good. Like unto your predecessors, the 
 wicked scribes and pharisees, who when our Lord and 
 Master had stopped their mouths that they had no word of 
 answer, then they sought to make him a trespasser against 
 Caesar. But I have learned in some weak measure, that 
 as there is a Caesar unto whom of* conscience I must be 
 obedient : so there is another king, one Jesus, that is 
 Bang of kings, unto whom if you will not be obedient, in 
 giving unto God that which is God's, he will tear you t'w [Luk.xx.25; 
 pieces, when there shall be none that can deliver you, and cast ReV. ix. lo, 
 you into the lake that burneth with fire and brimstone for Matt, t.' 25.^ 
 evermore, where there shall be no rest day nor night ; and 
 therefore agree with this your adversary quickly, whilst you 
 are in the way with him. 
 
 The power and authority of the king is earthly, and 
 God hath commanded me to submit to all ordinance^ of man; J/" "• "' 
 and therefore I have faith to submit to what ordinance of 
 man soever the king commands, if it be a human ordi- 
 
 » [in; 1662.] " [every ordinance; 1662.] 
 
 H 2 
 
108 PERSECUTION FOR RELIGION, 
 
 nance, and not against the manifest word of God ; let him 
 require what he will, I must of conscience obey him, with 
 my body, goods, and all that I have. But my soul, where- 
 with I am to worship God, that belongeth to another King, 
 John xTiii. yjjigse Mngdom is not of this world; whose people must 
 pb. ex. 3. come willingly; whose weapons are not carnal, but spiri- 
 *"• ' tual. 
 
 A. Is this all the authority that you will give to the 
 king? 
 
 C. What authority can any mortal man require more, 
 than of body, goods, life, and all that appertaineth to the 
 proT. xxui. outward man ? The heart God requireth. He com- 
 Lukexx.2s. man,je^ f0 gi^gg y^jitQ CcBsar [theY things that are CcBsai's, and 
 to himself the things that are his. Now if all the outward 
 man be Caesar's, and the inward man too, so that he must 
 be obeyed in his own matters, and in God's matters also, 
 then tell us what shall be given to God ? If you, or any 
 man, will give him more power or authority than I give 
 him, then you give him more than his majesty requireth, 
 as shall be shown. 
 
 A. We do not say that the king can compel the soul ; 
 but only the outward man. 
 
 C. If he cannot compel my soul, he cannot compel me 
 to worship God, for God cannot be worshipped without the 
 John iT. 24 gouL If you Say he may compel me to offer up a worship 
 only with my body, for the spirit you confess he cannot 
 compel, to whom is that worship ? Not to God. Then con- 
 sider you whom they worship, that are thus compelled, say 
 you, by the king. Let it be here well observed, that you 
 make the king a commander of such worship as is not to 
 God, contrary to his majesty's own mind, manifest in his 
 writings. But this you do, not to advance God's glory, 
 nor the king's honour, but your own cursed kingdom of 
 
 ' [Kdit. 1662.] 
 
JUDGED AND CONDEMNED. 109 
 
 darkness, which you hold by flattery and falsehood. For 
 if this compelled worship, which is not to God, were taken 
 away, then your kingdom would fall to hell, from whence 
 it came ; and therefore all men may here see it is sup- 
 ported only by wickedness. 
 
 A. I confess the king's authority is earthly, but he is 
 head over the church under Christ. 
 
 C. God forbid that any mortal man should so equalize 
 himself with Christ, who alone is head of his church, as 
 the husband is of the wife, and hath left no vicegerent in epIi- t. 23. 
 that his office, for he is never absent from his church. Matt. xtiu. 
 
 . ,20, xxviii. 
 
 All that any mortal man can be, is to be a subject of his 20. 
 kingdom ; for there is but one Lord, and one lawgiver, j cor. xii. 5. 
 And that this is so, his majesty confirmeth by his own tes- •'™'*"-^^- 
 timony, in his 'Apology for the Oath of Allegiance.' "^ 
 " But as I well allow of the hierarchy of the church for 
 distinction of orders, for so I understand it, so I utterly 
 deny that there is an earthly monarch thereof, whose word 
 must be a law, and who cannot err in his sentence by an 
 infallibility of spirit : because earthly kingdoms must have 
 earthly monarohs, it doth not follow that the church must 
 have a visible monarch too: for the world hath not one 
 earthly temporal monarch ; Christ is his church's monarch, 
 and the Holy Ghost his deputy. The kings of the Gentiks 
 reign over them ; but ye shall not be so, Luke xxii. 25.' 
 Christ did not promise before his ascension to leave Peter 
 with them, to direct and instruct them in all things ; but 
 he promised to send the Holy Ghost unto them for that 
 end." These are his highness's own words, whereby it 
 evidently appeareth his majesty challengeth no supremacy 
 over the church, but laboureth to overthrow that abomi- 
 
 ' [Works. Premonition to all ' [" Reges gentium dominantur 
 
 Christian Monarchs, p. 306.] , eorum, vos autem non sic."] 
 
110 PERSECUTION POK RELIGION, 
 
 nable exaltation of that man of sin in the Bomish profes- 
 sion ; for Christ hath given no supremacy in nor over his 
 church to any mortal man, but expressly commanded the 
 contrary, as the place of Luke, mentioned by his majesty, 
 plainly declare th. His highness is supreme head and go- 
 vernor over all his subjects' bodies and goods within his 
 dominions, and therein I detest and abhor aU foreign 
 powers whatsoever. 
 
 But now for the thing in controversy betwixt you and 
 me, of compelling, men by persecutions to do service to 
 God, as is pretended, wherein they have not faith ; it shall 
 be manifest not to be of God, in that Christ Jesus himself, 
 the only Lord and law-giver to the soul, neither had any 
 such power and authority, neither taught any such thing 
 to his disciples, but the contrary. First, Matt, xxviii. 18, 
 19, All power is given me in heaven and in earth ; go, tiiere- 
 fore, and teach all nations. And 2 Cor. x. 4, The weapons 
 of our warfare are not carnal, but wighty tiirough God, to 
 cast down holds,* Sfc. Here we see Christ hath mo worldly 
 power, nor worldly weapons. Secondly, he practisai and 
 taught the contrary. When the Samaritans would not 
 Luke ix. [51 receive him going to Jerusalem, his disciples would have had 
 
 —56.') — 
 
 fire come down from heaven, and devoured them. Christ * 
 rebuked them, and said. Ye know not of what spirit ye are:^ 
 the Son of man is not come to destroy mew's Uvea, but to save 
 2 Tim. ii. 24, them. And the apostle, by the Spirit of Christ, com- 
 mandeth the servants of the Lord, not to strive , but to be 
 gentle towards all men, apt to teach, steering the evil men 
 patiently, instructing them with meekness that are contrary- 
 minded; proving, if God at any time tmill give them repentamee^, 
 that they may know the truth, and come to amendment out of 
 
 * [strong holds ; 1662.] « [are of: for, 1662.] 
 
 5 [But Christ ; 1662.] 
 
JUDGED AND CONDEMNED. Ill 
 
 the deviFs snare, §"e. These scriptures need no explanation 
 for this most evident truth. 
 
 A, Well, yet notwithstanding all this, it is manifest in 
 the scriptures, by the example of the apostle Peter smiting 
 Ananias and Sapphira to death, and of the apostle Paul Act,T.[5,io.] 
 striking Elymas the sorcerer blind, and also by delivering Act. xiu. ii. 
 Hymeneus and Alexander unto Satan for the destruction 
 of the flesh ; tihat punishment upon the body may be used, [iTim. i.20; 
 and the flesh destroyed. For if it were lawful for them 
 to smite to death, and the like, though by extraordinary 
 means, then it must be lawful for us by ordinary means, 
 since extraordinary means now fail. If you say it be not 
 lawfiil for us, then you must say it was not lawful for 
 them ; and that were to accuse them of laying a false foun- 
 dation, which none fearing God wiU affirm. 
 
 C. I dare not once admit of such a thought, as to dis- 
 allow the truth of that foundation which the apostles, as 
 skilful master-builders, have laid ; but for your argument 
 of Peter's extraordinary smiting of Ananias and Sapphira, 
 he neither laid hand upon them, nor threatened them by 
 word, only declared what should befall them from God, 
 and therefore serveth nothing to your purpose. Also that 
 of Paul to Elymas, he laid no hands upon him, but only 
 declared the Lord's hand upon him, and the judgment that 
 should follow. If you can so pronounce, and it so come to 
 pass upon any, do it, and then it may be you may be 
 accounted master-builders, and layers of a new foundation, 
 or another gospel. 
 
 And for the apostle Paul his delivering Hymeneus and 
 Alexander unto Satan, it was not by any temporal sword i Tim. i. 20. 
 or power, but even by the power of our Lord Jesus Christ, 
 in his name, by the sword of the Spirit. And this was not 1 cor.'v. 4 j 
 extraordinary, but ordinary, to continue in all churches to ^ " '"' 
 the end ; and not to destroy the outward man, as you teach 
 
112 PERSECUTION FOR RELIGION, 
 
 and practice, but to destroy those lustful affections which 
 dwell in the flesh, that so the flesh being mortified, the 
 spirit may be quickened, and the soul saved in the day of 
 the Lord Jesus. And whereas you say, that as they did 
 it by extraordinary means, so you may do it by ordinary 
 means : if you would use only those weapons which Christ 
 commanded his disciples to use in this business, which are 
 not carnal, we would agree with you herein ; but if your 
 ordinary means be such as Christ never had, nor any of 
 his disciples, then it is a means of your own devising, for 
 Christ hath aU means whatsoever for bringing men to the 
 obedience of the truth. 
 
 A. Doth not Christ in the parable teach, that he com- 
 [Luke xiT. pelled all to come in ? 
 
 23 T 
 
 C. I demand of you, wherewith doth he compel them ? 
 
 He hath no carnal weapons. Doth he not compel them by 
 Heb. iv. 12; his word, which is his two-edged sword? Doth he smite 
 isa^^xL 4. t^6 earth with any other weapons than by the breath of 
 
 his lips ? 
 
 A. Well then, you see then compulsion may be used. 
 C. Yes, I confess to you, such compulsion as much as 
 
 you will, if when you have done you will walk in his 
 [Luke viu. stcps, who whcu the Gaderenes prayed him to depart, he 
 
 left them, and taught his disciples where they should 
 
 preach the word of God, if they would not receive them,- 
 jj that they should shalie off the dust of their feet for a 
 
 Act.xiii. 51 ^^fness against them; which accordingly they practised. 
 and xyiii. 6, jjg ncvcr taught them to pull the contrary-minded out of 
 
 their houses, and put them in prisons, to the undoing of 
 
 them, their wives and children. This was Saul's course 
 Acts ix. 1, when he was a blasphemer and persecutor, &c. Christ 
 *°' taught his disciples to wait if at any time God would give 
 
 the contrary^minded repentance, and not to prevent their 
 
 repentance by seeking their blood. , 
 
JUDGED AND CONDEMNED. 113 
 
 Indifferent Man. I have heard you all this while, and by 
 that I have heard, I see evidently that none ought to be 
 compelled by any worldly means to worship God, neither 
 can any be accepted in such worship, in that it is spiritual 
 worship that he accepteth. 
 
 C. Blessed be the Lord that you see it ; I would not 
 you only, but all men did see that the sword of the magis- 
 trate, and all afflictions proceeding therefrom, are only 
 upon the outward man, and cannot convert a soul from 
 going astray, nor beget faith. It, comes by hearing the Rom. ». it. 
 word of God, and therefore is no instrument in this work. 
 All that a magistrate can do is to compel me to bring my 
 body ; for, except there be a willing mind, which no man 
 can see, there is no acceptance with God ; and, therefore, 
 it is not God's glory, nor my acceptance with him they 
 seek by forcing me, but merely their own obedience, to 
 God's great dishonour, and the destruction of my soul, if 
 I should so do. But if it would suffice them to bring my 
 body to that they call their church, and require of me no 
 worship, I will go when they will, only not when their 
 false worship is performed. For I abhor the accursed 
 doctrine of the familists herein.'' 
 
 /. It is a lamentable thing to consider how many thou- 
 sands in this nation there be, that, for fear of trouble, 
 submit to things in religion which they disapprove of. 
 
 C. Oh ! whose eye doth not gush out with tears in the 
 consideration thereof? seeing in all that God is highly 
 displeased, and aU those are under the judgments of God 
 everlasting^ if they repent not. 
 
 A. If it were as you would have it, that all religions 
 should be suffered, how dangerous would it be to the king's 
 person and state. What treacheries and treasons would be 
 plotted ! 
 
 ■' [See Addenda, A.] » [everlaatingly j edit. 1662.] 
 
114 PERSECUTION FOR RELIGION, 
 
 /. Indeed that is a thing greatly to be suspected, but if 
 permission of all religions should be cleared of that,^ there 
 is no question but it might prevail with the king and state. 
 C. If it be not cleared of that, then let all men abhor it. 
 First, it is the commandment of him who is the God, not 
 of confusion, but of peace and order, and therefore to be 
 Matt. xiii. obeved. Let the good and bad grow together vmio l3ie end of 
 2 Tim. ii. 24. the world : suff^mmg the contrary-minded paUently, proving, if 
 God at any time will gioe (hem repentance, that they may 
 achrumdedge the truth, ^e. Secondly, if the just laws in that 
 behalf made be but duly executed, which is, that all his 
 subjects should protest their faithful allegiance to his 
 majesty's person, crown, and dignity, all that will not be 
 obedient, let them be disposed of at his majesty's pleasure, 
 and you shall see no such treacheries and treasons practised 
 as hath been.^ First, for all those that seek and practise 
 in themselves reformation in religion, Satan himself cannot 
 tax them with the least jot of treachery. And for the 
 papists, may it not justly be suspected that one chief 
 cause of all their treasons, hath been because of all the 
 compulsions that have been used against their con- 
 sciences, in compelling them to the worship practised in 
 public, according to the law of this land ; which, being 
 taken away, there is no doubt but they would be much 
 more peaceable ; as we see it verified in divers other 
 nations, where no such compxdsion is used; for if they 
 might have freedom in their religion unto their faithful 
 allegiance to the king, the fear of the king's laws, and 
 their own prosperity and peace, would make them live 
 more inoffensively in that respect. 
 
 /. Only the papists are dangerous, in that some of them 
 
 [could be cleared in that; 1662.] » [This sentence is omitted in edit. 
 
 1662.] 
 
JUDGED AND CONDEMNED. 
 
 115 
 
 hold, that kings and princes that be excommunicate by 
 the pope, may be deposed or murdered by their subjects, 
 or any other.* 
 
 C. For that damnable and accursed doctrine, as we 
 abhor it with our souls, so we desire all others may ; and, 
 therefore, all the laws that can be made for the prevention 
 of such execrable practices are most necessary. But now 
 I desire all men to see that the bishops and we justly cry 
 out, against this accursed doctrine and practice in the pope 
 and his associates, that princes should be murdered by their 
 subjects for contrary-mindedness in religion ; yet they 
 teach the king to murder his subjects for the self-same 
 thing, vi^. for being contrary- minded to them in their 
 
 ' [By the canon law it ia ex- 
 pressly declared, "that subjects owe 
 no allegiance to an excommunicated 
 lord, if after admonition he ia not re- 
 conciled to the church." (Hallam, 
 Europe during the Middle Ages, ii. 
 288.) The best commentary on this 
 papal usurpation is found in the bulls 
 of deposition, published by pope Paul 
 the third against Henry the eighth, 
 and by pope Pius the fifth against 
 Elizabeth. " We, out of the pleni- 
 tude of our apostolical authority," 
 says the latter pope, " declare the 
 aforesaid Elizabeth an heretic, and an 
 encourager of heretics. We declare the 
 saidElizabeth deprived of the pretended 
 right to the kingdom above-mentioned, 
 and of all dominion, dignity, and pri- 
 vilege whatsoever; and that all the 
 nobility and subjects of the said realm, 
 who have sworn to her in any manner 
 whatsoever, are for ever absolved from 
 any such oath, and from all obli- 
 gation of fidelity and allegiance." 
 (Collier vi. 474. The original Latin 
 
 is in Doc. Annals i. 330.) That the 
 catholics acted on this doctrine in the 
 plots of Elizabeth's reign there can be 
 no doubt, several of them " by their 
 owne confessions " acknowledging its 
 truth. (Tiemey's Dodd. iii. 13, 14, 
 and App. No. 3.) The Jesuits have 
 ever been the chief maintainers of 
 the pope's supremacy and deposing 
 power. A collection of testimonies, 
 from their writings on this subject, 
 may be seen in "The Principles of 
 the Jesuits," pp. 216—261. "We 
 are not," says one of them, Gretser, 
 " so timid and faint-hearted that we 
 fear to affirm openly that the Roman 
 pontiff can, if occasion require, absolve 
 catholic subjects from their oath of 
 allegiance, if the prince should use 
 them tyrannically, and destroy the true 
 religion.'' (p. 256.) See also Bar- 
 row's Treatise on the Pope's Supre- 
 macy,- pp. 3—19, ed. 1839. This 
 claim has never yet been disallowed 
 by any succeeding pope or council.] 
 
116 PERSECUTION FOR RELIGION, 
 
 religion.' So, likewise, as that accursed doctrine is , to be 
 abhorred in the papists, who teach subjects not to be 
 obedient to their princes that are excommunicate by the 
 pope ; even so is that accursed doctrine of the bishops to 
 be abhorred, who teach princes not to protect their sub- 
 jects that are excommunicate by them, in not affording 
 them either law or justice, not to bear testimony in any 
 court. Do not the bishops herein justify this accursed 
 doctrine and practice in the papists ? 
 
 A. There is great difference in the persons, for the one 
 are princes, the other subjects ; and subjects must be 
 obedient. 
 
 C. Most true it is, but is it not also true that princes 
 must afford all their subjects justice and equity, although 
 they be as heathens and publicans ? For, if princes be freed 
 from doing right and justice, and protecting their subjects 
 that be excommunicate, why are not subjects also freed 
 from subjection and allegiance to their princes, being ex- 
 communicate, if excommunication be Christ's law to all 
 alike that will be saved, without respect of persons ? And 
 also, is not that law of Christ herein to be observed, that 
 Mattvii. 12. whatsoever ye would men should do to you, even so do you 
 to them ? * And therefore, as princes would that all their 
 subjects should be faithful and obedient unto them, so 
 ought princes to be just and equal to all their subjects, in 
 
 ' [" The first point of kingly ser- Society's edit.) " Tlieir duty is not 
 vice unto God is to purge and cleanse to suffer God's enemies to invade or 
 his church. It appertaineth to prin- hurt, slander or blaspheme, those that 
 ces, to magistrates, to them which are they have charge over, but to draw 
 now assembled in this honourable the sword, if need be, to drive away 
 court of parliament, by all good such wolves, and punish such wicked 
 means and laws, to see God's house tongues." (Bishop Pilkington's Ex- 
 made clean; that it may be the house position on Nehemiah, 1585, p. 360. 
 of prayer, and not a den of thieves." Parker Society's edit.)] 
 — (Archbishop Sandys' Sermon be- * [unto you, even so do ye unto, 
 fore Parliament, 1585, p. 42. Parker 1662.] 
 
JUDGED AND CONDEMNED. 117 
 
 maintaining them in every just and equal cause between 
 
 man and man ; for, for this cause, not for religion, saith 
 
 the apostle, the saints at Kome paid their tribute to Caesar, [Bom. xiii. 
 
 their heathen prince, who was against them in religion. 
 
 Shall they escape damnation for this accursed doctrine 
 
 and practice, and think you you shall? Thou that judgest iiiomii. i.-\ 
 
 another, judgest thou not thyself? By this it may appear, as 
 
 also by exceeding many other doctrines and practices, how 
 
 near you are to that bloody spiritual power, what pretences 
 
 to the contrary soever you make. 
 
 A. It were a lamentable thing if that bloody religion 
 should be practised again in this nation. 
 
 C. I acknowledge it a bloody religion, but God hath 
 cast down the power thereof in this kingdom, blessed be 
 his name. But I would you could see your own cruel 
 bloody religion ; but that Grod of his mercy hath restrained 
 it by the king's majesty, who thirsteth not after blood. 
 How many, only for seeking reformation in religion, have 
 been put to death by your power in the days of queen 
 Elizabeth ? ^ and how many, both then and since, have been 
 consumed to death in prisons ? Yea, since that cruel spi- 
 ritual power hath been set up, hath no hanging, burning, 
 exile, imprisonments, and all manner of contempt been 
 used, and all for religion, although some for grievous 
 errors ? And yet you see not this to be a bloody religion. 
 
 ' [ " These towers on Zion, the question in baptism, concerning faith, 
 painful pastors and ministers of the from the infants to the godfathers, 
 word, by what malice we know not, which is but you for thou— some for 
 are now of late at every assizes brought leaving out the cross in baptism — 
 to the bar, marshalled with the worst some for leaving out the ring in mar- 
 malefactors, indicted, arraigned, and riage. Now, a most pityfiil thing to 
 condemned for matters, as we pre- see, the back of this law turned to the 
 Bume, of very slender moment ; some adversary, and the edge, with all the 
 for leaving holy days unbidden — some sharpness, laid upon the friend and 
 for singing ihe hymn nunc dimitHs in the true-hesirted subject." (Parte of a 
 the morning — some for turning the Register, &c. The Complaint to the 
 
118 PERSECUTION FOR RELIGION, 
 
 Further, you cry out of their bloody cruelty ; the reason 
 is, because you will not be of their religion. And when 
 you have done, [yourselves]^ are most bloody and cruel, 
 so far as is in your power, because we and all men will 
 not be of yoiu* religion. 
 
 A. If men hold errors, and will not obey the truth, do 
 they not sin against God, and deserve punishment? 
 
 C. Yes, such deserve punishment, but God hath ap- 
 pointed their punishment, and the time thereof. Theif 
 Rom. ii. 8.9. punishment: To them that are contentious, and disobey the 
 truth, and obey unrighteousness, shall be indiffmation and 
 wrath, tribulation and anguish shall be upon the soul of every 
 Mark xyi. ^^^ ^j^^ doeth evU. He that will not believe, shall be damned. 
 2 Thesa. i. 8. In fioming fife, rendering vengeance unto them that know not 
 God, and obey not the gospel of our Lord Jesus Christ, which 
 shall be punished toith everlasting perdition from the presence 
 of the Lord, and the glory of his power. The time thereof. 
 Verse 7. the last place recited. When the Lord Jesus shall show 
 Bom. ii. 5. Mmself from heaven with his mighty angels. And, the day of 
 vcr. 16. wrath. At thai day when God shall judge the secrets of men 
 And Matt, by Jesus Christ. At the end of this world the Son of man 
 
 xiii- 40 41 
 
 142.] ' ' shall send forth his angels, and they shall gather out of his 
 kingdom all things that offend, and them that do iniquity, and 
 shall cast them into a furnace of jvre, ^c. Here is showed 
 the punisher, the punishment, and the time thereof. This 
 
 Privy Council, p. 128.) " It would took alike of tHe queen's severity, and 
 
 be endless to lelate the sufferings of she dipt hei hands in the blood of 
 
 the puritans in this leign. Silencings, both parties. Under the dreadful 
 
 deprivations, and imprisonments, and pretence of heresy, eleven Dutchmen 
 
 not unfrequently the gibbet and the [baptists] were condemned to he 
 
 stake, were the merciful lot of those burnt aHve, and two of them were 
 
 who could not digest the nauseating made to expiate their supposed crime 
 
 drugs imported from Bome. The in Smithfield." (Wilson's Hist, of 
 
 wit of man could not invent any thing Dissent. Churches^ iv. S07.)] 
 more terrible thmi the ecclesiastical ' [Edit. 1662.] 
 
 courts. Papists and protestants par- 
 
JUDGED AND CONDEMNED. 119 
 
 Punisher hath commanded you to wait for their repentance, 
 by his own example, which is in his hands to give them ; 
 and not to cut them off and send them to hell as you teach 
 and practise, which is contrary to God, who is patient 
 towards mockers, which walk after their lusts. Because he 2 Peter sn. 
 would have no man to perish, hut would that all men what- 
 soever should come to repentance. But you, contrary to [verse s.] 
 him, use all the means you can to cut men off that they 
 might perish, in that you seek to destroy their bodies 
 whilst they remain in their errors. 
 
 A. I confess that God commandeth that the good and Matt. xiis. 
 bad must grow together unto the end of the world, but that 
 is in the church. 
 
 C. Well, if that be the true exposition, I pray you why 
 do you then excommunicate any out of your church, con- 
 trary to your own acknowledgment ? And here let all men 
 take notice, that by this exposition you overthrow your 
 own excommunication quite, and accuse Christ for giving 
 
 a rule, and the apostle Paul, and the church of Corinth, Matt, xviii. 
 
 ri7 ~\ 
 for practising that rule, in casting out of the church. For ^ co, ^ qj -, 
 
 you say all must grow together to the end in the church ; 
 
 but the exposition of the Law-giver himself is against you, 
 
 that the field is the world. Yet in that you confess that the verse 3g. 
 
 wicked and the godly must be let alone in the church unto 
 
 the end, much more in the world unto the end. For, if the 
 
 wicked pollute not the church, sure it is they pollute not 
 
 the world. This then you are commanded unto : Nay, ga^ verse 29, 
 
 th£r them not, let them grow together unto the end of the world. ^"' 
 
 A. Let them come to church, and they shall grow 
 together unto the end. 
 
 C, Indeed I think so. Hereby you manifest you regard 
 not how wicked and ungodly men be ; so they come to your 
 church, you will not destroy them, though they remain in 
 their abominable lusts ; but if they will not come to your 
 
120 PERSECUTION FOR RELIGION, 
 
 church, let them be wheat or tares, you will gather them, 
 and, as much as in you is, send them to burning. Herein 
 all men may see, as I said before, that you seek your own 
 
 2 Thesa. ii. glory and obedience, and not God's, and so exalt your- 
 selves above God. 
 
 /. Well, I bless God, I see this as clearly as the sun 
 shining in his brightness, that it is to fight against God to 
 compel any, contrary to their consciences, to perform any 
 service unto him, in that there are so many places of scripr 
 ture commanding the contrary. 
 
 C. The whole New Testament throughout, in all the 
 doctrines and practices of Christ and his disciples, teach no 
 such thing as compelling men by persecutions and afflic- 
 tions to obey the gospel, but the direct contrary, viz. to 
 suffer at the hands of the wicked ; when they were perse- 
 
 u Pet. iii. cuted for righteousness' sake, to suffer it ; when the un- 
 
 14.] . 
 
 CMatt.v. 44.] believers and wicked curse them, to bless, and pray for 
 their repentance, and that God would forgive them, and 
 Luke xxiii. never lay these sins to their charge, as our Saviour, 
 Act. vii. 60. Stephen, and the rest did. And for a conclusion of this 
 point, that your faith may be full herein, consider that 
 we are to wait for the Jews' conversion, and not to destroy 
 them. 
 
 /. It is true, that might give all men satisfaction in 
 these things. 
 
 C. Oh yes, if men had any regard of God or his word, 
 they would never deal more in this thing ; the Lord, we 
 Hom.xi. [28, ®®^» ^*^ promised, that when the fulness of ^;he Gentiles 
 ^^■^ is come in, the Jews shall be converted. Now if the Jews, 
 
 who are such fearful blasphemers of Christ and his gospelj 
 that contemn him and his testament with all despite, if 
 their conversion must be waited for, and that they may 
 not be destroyed from the face of the earth ; then who 
 may not see (if they shut not their eyes) that the conver- 
 
JUDGED AND CONDEMNED, 121 
 
 sion of all is to be waited for ? and, that no man for blas- 
 pheming Christ and his gospel may be destroyed, or afflicted 
 by imprisonments, death, or any calamity whatsoever. 
 
 /. It is not be gainsaid with any show of truth. I would 
 God the king's majesty would consider of this pomt, seeing 
 that the cruel bishops, by using his power, commit such 
 sin against Grod in this thing, both in persecuting them 
 that cannot of faith yield, and also in forcing them that do 
 yield contrary to their consciences, to sin against God, and 
 to perish, if they repent not. 
 
 C. I am persuaded that if his highness did but once 
 well weigh and consider it, he would never suffer such 
 high iniquity to be committed against God, contrary to 
 his express commandment, and all to be done by the king's 
 power, for nothing have they else to bear them out. The 
 Lord persuade the hearts of his majesty and his posterity 
 unto it, seeing his throne is established by him, that he 
 and his posterity may sit and reign over these nations and 
 kingdoms, till Jesus Christ, the commander of these things, 
 come in his glory to recompense every man accordiog to 
 his works, without respect of persons. 
 
 A. If wicked malefactors should be let alone to the end 
 of the world, then where is the magistrate's sword ? It is 
 of no force if evil men may not be cut off. 
 
 C. I acknowledge unfeignedly, that God hath given to 
 magistrates a sword to cut off wicked men, and to reward 
 the weU-doers. But this ministry is a worldly ministry, Bom. xui. 
 their sword is a worldly sword, their punishments can extend ' 
 no fiirther than the outward man, they can but kill the hody. mke xu. 4. 
 And therefore this ministry and sword is appointed only 
 to punish the breach of worldly ordinances, which is all 
 that God hath given to any mortal man to punish. The 
 king may make laws for the safety and good- of his person, 
 state, and subjects, against the which, whosoever is dis- 
 
 PEESECUTION, &C.] I 
 
122 PERSECUTION FOR RELIGION, 
 
 loyalj or disobedient, he may dispose of at his pleasure. The 
 Lord hath given him this sword and authority, foreseeing 
 in his eternal wisdom, that if this his ordinanee of magis- 
 tracy were not, there would be no living for men in the 
 world, and especially for the godly; and therefore the 
 godly have particular cause to glorify God for this his 
 blessed ordinance of magistracy, and to regard it with all 
 reverence. 
 
 But now, the breach of Christ's laws, of the which we 
 all this while speak, which is the thing only I stand upon; 
 his kingdom is spiritual, his laws spiritual, the transgres- 
 sions spiritual, the punishment spiritual, everlasting death 
 of soul, his sword spiritual, no carnal or worldly weapon is 
 given to the supportation of his kingdom. The Law-giver 
 himself hath ftommanded that the transgressors of these 
 [Matt. xiu. laws should be let alone until the harvest, because he knows, 
 they that are now tares may hereafter come to repentance, 
 and become wheat ; they that are now blasphemers, per- 
 il Tim.i. is.] secutors, and oppressors, as Paul was, may, by the power 
 of God's word, become faithful, and a faithful witness, as 
 he was : they that are now fornicators, &c., as some of the 
 icor. Ti. 9. Corinthians once were, may hereafter become washed, 
 cleansed, and sanctified, as they were : they that are now 
 Pet. ii. M. no people, nor imder mercy, as the saints sometimes were, 
 may hereafter become the people of God, and obtain 
 mercy, as they did. All come not at the first hour, some 
 come not till the eleventh hour ; if those that come not 
 till the last hour should be destroyed, because they came 
 not at the first hour, then should they never come, but be 
 prevented. 
 Lev. xxiv. A. Were not- blasphemers put to death in time of the law? 
 
 11, &c. '■ '^ 
 
 C. Yes, an Israelite blaspheming the Lord, or doing 
 Num. XT. 30. anything presumptuously, which was blasphemy, no sacri- 
 fice [was] to be offered for him. But would you from 
 hence have the king's majesty put all his subjects to death 
 
JUDGED AND CONDEMNED. 123 
 
 that contemn the truth of Christ ? If yea, see what will 
 follow : all papists ought to be put to death, who are direct 
 blasphemers ; when the vial of God's wrath was poured r«t. xvl lo, 
 upon the throne of the beast, which all England confess is 
 meant the popish power, they blasphemed the God of heaven, 
 &c. AH the Jews that speak many things blasphemously 
 against Christ, ought to be put to death. Yea, of what 
 profession soever he be, doing any thing presumptuously 
 against Christ, ought to be put to death by your affirma- 
 tion ; no sacrifice to be offered, no repentance to be 
 admitted, die he must under two or three witnesses. But 
 that this is most false, Christ and his apostles in his testa- 
 ment do manifestly declare, as is before shown. Was not 
 Paul, a blasphemer, yet received to mercy ? But this the 
 Holy Ghost teacheth from blasphemy under the law. He Heb. ». as. 
 that despiseth Moses' law, dieth without mercy, under two or 
 three vntnesses. Of how much sorer punishment suppose ye, 
 shall he be worthy, that treadeth under foot the Son of 
 God, and counteth the blood of the testament as an unholy 
 thing, wherewith he was sanctified, and doth despite to the 
 Spirit of grace ? Speaking of such as had received and 
 acknowledged the truth. ^'=' ^^• 
 
 This is now the due proportion : an Israelite according to 
 the flesh, in the time of the law, presumptuously sinning 
 against God's commandment, by his command must die by 
 the worldly sword, no sacrifice to be offered for him. So 
 in the new testament, or time of the gospel, a spiritual 
 Israelite according to the faith, contemptuously or de- 
 spitefuUy sinning against Christ's commands [which] "< he 
 hath formerly acknowledged, despiting and contemning 
 them, by his command must die by the spiritual sword, no 
 repentance to be admitted, seeing he crucifieth again to Heb. vi. «. 
 himself the Son of God, and makes a mock of him. David 
 
 ' [Edit. 1662.] 
 
 I 2 
 
124 PERSECUTION FOR RELIGION, 
 
 and Peter came not within this compass; though they 
 sinned of knowledge, yet they did it not contemptuously 
 nor despitefuUy, but through frailty. If an Israelite under 
 As Num. XV. ^jjg jg^^ ^jj aught through ignorance, or through frailty, 
 120 "^' "■ there was sacrifice for him : so under the gospel, an Israelite 
 doing aught through ignorance, or through fraUty, as Peter 
 and Barnabas, with the rest of the Jews, mentioned GraJ. 
 ii. [13,] or the incestuous person, 1 Cor. v. [1,] there is 
 repentance for him. 
 
 This is it that confounds all true religion. That be- 
 cause it was so in the time of the law, therefore it may be 
 so in the time of the gospel, by which reason men might 
 set up as truly the whole law, as some part, and utterly 
 abolish Christ. I pray you seriously consider what is 
 here said. 
 
 A. Hath not the king the same power that the kings of 
 Israel had, who compelled men to the observation of the 
 law of God ? 
 
 C. First, I answer you, that the kings of Israel had 
 never power from God to set up any thing in, or for the 
 service of God, but that only which was commanded by 
 Deut. iv. 1, God, no, not so much as the manner of any law ; and 
 Num.xY.ie, therefore this will not serve your purpose, that kings may 
 set up within their dominions such spiritual lords and laws 
 for the serving of God; no, nor the manner thereof as 
 may best please themselves, under what pretence soever, 
 thereby making God for his worship subject to their plea- 
 sures. And his majesty acknowledgeth, that Christ's 
 church after the establishing of it by miracles in the primi- 
 tive time, was ever after to be governed " within the limits 
 of his revealed will." — Speech at parliament, anno 1609.^ 
 
 ' [Works, p. 631. " God, during a church which was bought and re- 
 
 the time of the old testament, spake deemed by the blood of his only Son 
 
 by oracles, and wrought by miracles, Christ, then was there a cessation of 
 
 yet how soon it pleased him to settle both ; he ever after governing hispeo- 
 
JUDGED AND CONDEMNED. 125 
 
 Secondlyj the kings of Israel might compel men to the 
 sacrifices and ordinances of the old testament, all which 
 were carnal, and purged not the conscience, as circum- Heb. ix. 9, 
 cision, the passover, &c. But no mortal man, whatsoever 
 he be, can compel any man to offer the sacrifices of the 
 new testament, which are spiritual, and purge the con- 
 science, except he can beget faith in him, and convert his 
 soul.- The ordinances of the old testament were to be 
 performed by the posterity of Abraham according to the 
 flesh, that thereby they might be taught Christ ; but the 
 ordinances of the new testament are to be performed only 
 by the posterity of Abraham according to the faith, that 
 have learned Christ, and have put on Christ, and so having 29.] ' 
 him, all things else appertaineth to them. But one thing 
 I demand of you, Who now is king of Israel ? 
 
 A. I confess Christ is king of Israel. 
 
 C. Yes, Christ alone is king of Israel, that sits upon 
 David's throne, and therefore mark the true proportion : 
 in the time of the old testament, the kings of Israel had 
 power from God to compel all to the ordinances of God, 
 or -to cut them off by their sword from the earthly land of 
 Canaan, and the promises thereof; so in the new testa- 
 ment, the king of Israel, Christ Jesus, hath power from 
 the Father to compel all to the ordinances of God, or to 
 cut them off by the sword from the heavenly land of 
 Canaan, and the promises thereof. ' The kings of Israel 
 only had this power under the law, and the king of Israel 
 only hath this power under the gospel. And therefore, 
 whosoever will challenge this power under the gospel, 
 he must be the king of Israel in the time of the gospel, 
 which is particular ^ only to Jesus Christ, unto whom all 
 power in heaven and earth is given. 
 
 pie and church within the limits of ' [peculiar, 1669.] 
 
 his revealed will."] 
 
126 PERSECUTION FOR RELIGION, 
 
 And let it be here well observed, that by this opinion 
 of yours, you make the kingdom and ordinances of Israel 
 under the law, and the kingdom and ordinances of Israel 
 under the gospel, all one, directly contrary to the whole 
 scripture ; for the kingdom and ordinances of Israel under 
 the law were of this world, but the kingdom and ordi- 
 nances of Israel under the gospel are not of this world, as 
 Christ the king thereof himself testifieth, John xviii. [36.] 
 And therefore, you, setting up a worldly king over this 
 heavenly kingdom and ordinances, you and all of your 
 profession, declare yourselves to be of that worldly king- 
 dom, and so to look for that heavenly and spiritual king, 
 yet to come in the flesh, being of the number of those that 
 deny him to be come in the flesh, and so are deceivers and 
 antichrists, whatsoever you say to the contrary. 
 
 A. Well, yet I cannot see, but that as the kings of 
 Israel hath power from God to compel all their subjects 
 to the worship then appointed, so the king, being a 
 Christian king, hath power to compel his subjects to 
 the worship now appointed. 
 
 C. You may see, if you shut not your eyes, that what 
 power the kings of Israel had under the law in matters 
 of religion, Christ Jesus, the king of Israel, hath under the 
 gospel. But I pray you let me ask you this question ; you 
 say, the king's majesty hath this power as he is a Christian 
 king ; my question is, whether it appertain unto him as he 
 is a king, or as he is a Christian? 
 
 A. Neither simply as he is a king, nor as he is a Chris- 
 tian, but jointly as he is complete in them both ; for I grant 
 that no heathen king hath power to compel in matters of 
 religion, but a Christian king hath. 
 
 C. Then you confess, that if a Christian king may be 
 deprived of his Christianity, for of his kingdom or kingly 
 power, or any part thereof, I affirm he may not be deprived, 
 
JUDGED AND CONDEMNED. 127 
 
 he hath lost this power you plead for, in compelling men 
 in matters of religion. What say you to this ? 
 
 A. I confess, if he may be deprived of his Christianity, 
 he hath not this power I plead for. 
 
 C. Then I demand this question. Whether every Chris- 
 tian, without respect of persons, ought not to be subject to 
 Christ's laws for his salvation ? 
 
 A. Yes, it cannot be denied. 
 
 C. Christ hath given his censure, excommunication, for 
 the salvation of every Christian, that he that will not heaf Matt. xviu. 
 the church is to be as « heathen and a publican ; that is, hath 
 lost all right and title in Christ and in his church, till he 
 repent. Now 1 know it cannot be denied but every 
 Christian whatsover is subject to sin, and so to excommu- 
 nication, to be as a heathen, &c. If you say that kings 
 either are not subject to sin, and to impenitency therein, 
 and so [not] * to this censure of Christ, of excommunica- 
 tion for their impenitent sin, then consider what you make 
 them, Snd God you make a liar. [Or] if you grant, as you 
 cannot deny, that kings as well as others, are subject to 
 impenitent sin, and so to excommunication for the same ; 
 then, they being deprived of their Christianity, by your 
 own confession they are deprived of power to compel in 
 matters of religion, the which, if it were any part of their 
 kingly power, they might be deprived of a part of their 
 kingly power by being exoommnnicate. Consider what a 
 wicked doctrine you teach herein. 
 
 A. Doth not the prophet say, that hinffs shall be nursing ^s. xiix 23.] 
 fathers, and queens nursing mothers to the church ? And 
 also it is said, that kings shall hate the whore, make her de- [bbt. xvH. 
 solute, eat her flesh, and burn her with fire. Where we see, 
 that kings that have power and authorityj shall destroy 
 
 ' [Edit. 1662.] 
 
128 PERSECUTION FOR RELIGION, 
 
 antichrist's kingdom, and nourish and cherish Christ's 
 kingdom. 
 
 C. Most true it is : the Lord hath spoken it, and there- 
 fore it ought to be a great comfort to Grod's people. But 
 what is this to the purpose in hand, namely, that kings 
 may persecute the contrary-minded. The words of the 
 prophet Isaiah prove, that kings and queens that have 
 formerly persecuted and destroyed the church, their hearts 
 shall he turned, by the power of God's word, to be lovers 
 and preservers of the church. And the other place proves, 
 
 R6v.xvii.i6. that kings shall, make that whore desolate, &c., not by 
 their temporal authority or sword — as some say, that make 
 more show of religion than you do, although themselves be 
 now persecuted, yet, if kings were of their minds, would 
 
 2The8s.ii.8. be as cruel as you, for they maintain the same thing — but 
 by the spirit of the Lord^s mouth, and the brightness of his 
 
 Dan.viii.25. cominff. For this kingdom of antichrist shall be destroyed 
 without hand, only by the everlasting gospel, the true 
 armour indeed wherewith the witnesses fight against the 
 antichrist : as the king's majesty acknowledgeth.^ 
 
 A. You are so stiff against using of outward weapons in 
 church matters. Did not our Saviour make a whip of 
 
 " Apology. [Works, pp. 316, 317. their feet, and raising them to the 
 
 " By these two witnesses should (pro- heavens in a triumphal cloud of 
 
 bably) be meant the old and new glory, like Elias his fiery chariot, 
 
 testament : for as the antichrist can- Which exalting of the gospel again, 
 
 not choose but be an adversary to the hath bred such an earthquake and 
 
 word of God above all things; so will alteration amongst many nations; as 
 
 he omit no endeavour to disgrace, a tenth part, or a good portion of 
 
 corrupt, suppress, and destroy the these that were in subjection to that 
 
 same. great city, to wit, Babylon, are fallen 
 
 " And yet, praised be God, we be- from her ; seven thousand, that is, 
 gin now with our eyes, as our prede- many thousands, having been killed 
 cessors have done in some ages before, upon the occasion of that great alter- 
 to see these witnesses rise again, and ation; and many other converted to 
 shine in their former glory : God, as the fear of God, and giving glory to 
 it were, selling them up again upon the God of heaven."} 
 
JUDGED AND CONDEMNED. 129 
 
 small cords, and whip the buyers and sellers out of the CJohnuis.] 
 temple ? And why may not we follow his example ? 
 
 C. In this and many other actions of Christ our Saviour, 
 we are to consider him as the fulfiller and ender of the 
 law; as in the action of the passover, and sending himCi"^«Ti*o 
 that was cleansed of his leprosy to offer to the priest the 
 gift that Moses commanded : in which things we are not 
 to imitate him; for by him the ceremonies are fulfilled 
 and abolished, and the everlasting gospel established, in 
 the which we are to walk : and it were more than foolish 
 to reason thus : Christ whipped wicked men out of God's 
 temple made with hands, with whips made of cord, there- 
 fore we may whip wicked men out of God's temple made 
 without hands, with whips made of cord. There is a 
 wholesome doctrine to be collected from the type to the 
 truth, as thus : Christ drove out wicked men out of the 
 temple made with hands, by a carnal or worldly whip ; so 
 Christ, by his people, must drive wicked men out of the 
 temple made without hands, by a spiritual whip, even his 
 word, which is called a whip or rod, Rev. ii. 27, and Ps. 
 ii. 9. So is excommunication, 1 Cor. iv. 21. 
 
 A. If freedom of religion should be granted, there would 
 be such divisions as would breed sedition and innovation in 
 the state. 
 
 C. Thus when your shows out of the scripture ai-e 
 answered, then you run to conceits, 'and imaginations of 
 sedition, innovation, and the like, thinking thereby to dis- 
 suade princes and all that are in authprity therefrom, 
 knowing else your kingdom of iniquity would fall. But 
 that it may appear to all that you deal deceitfully herein, 
 let us consider, first, the scriptures; secondly, behold the 
 success of suffering of religion free in other countries. 
 And first, Christ our Saviour, who is that Prince of peace, is. «. e, 
 not of sedition, hath taught that he came not to send peace — 36.]\uke 
 
 . xii. [51, 53.] 
 
130 PERSECUTION FOR RELIGION, 
 
 on the earth, but debate ; to divide five in one house, two 
 against three, and three against two ; the father against the 
 son, 8fc. And a mmis enemies shall be they of his man house- 
 hold. And his desire is that the fire of such sedition 
 should be kindkd. Where we see, this Prince of peace 
 putteth difference in religion by preaching his gospel, 
 which some receive as the savour of life unto them; others 
 refuse it, and so become enemies unto the truth, and wit- 
 nesses thereof, as they did to Christ Jesus himself and his 
 disciples, and as you do to me and others. Secondly, be- 
 hold the nations where freedom of religion is permitted, 
 and you may see there are not more flourishing and pros- 
 perous nations under the heavens than they are. 
 
 /. The convocation of bishops, and the rest, have made 
 a canon, that whosoever shall affirm that the king's majesty 
 hath not the same power in causes ecclesiastical under the 
 gospel that the godly kings of Israel had under the law, 
 let him be excommunicate, ^sofacto.^ 
 
 ' [In 1532 the bishops and clergy and forty one, of which the canon 
 assembled in convocation, formally referred to in the text is the second. 
 " obliged themselves, neither to make Although sanctioned by^king James, 
 nor execute any canons or consti- yet not having been confirmed by 
 tutions ecclesiastical, but as they parliament, the laity are not bound 
 were thereto enabled by the king's by them, " except where they are ex- 
 authority." Various attempts were planatory of the ancient canon law." 
 made by archbishops Cranmer, Par- Touching their damnatory and perse- 
 ker, and Whitgift, to enact a body of cuting character, it is "said amiss 
 ecclesiastical laws obligatory on both of such ecclesiastical canons," by the 
 the clergy and laity. In the convo- learned Hooker, " That by ' instinct 
 cation of 1603—4, by the king's of the Holy Ghost they have been 
 licence, a book of q%nonB was at last made, and consecrated by the re- 
 compiled, from the " queen's articles, verend acceptation of all the world." " 
 orders of her commissioners, adver- Godolphin's Abridgment, p. 584. 
 tisements, canons of 1571 and 1697," Fuller's Church History, iii. 203, ed. 
 which with many others added at the 1843. Price's Hist, of Nonconform- 
 same time are the " Constitutions and ity, i. 476. Conder's View of all 
 Canons Ecclesiastical," by which the Religions, p. 366. Hanbury's Hooker, 
 church of England is professedly go- i. 23).] 
 verned. The number is one hundred 
 
JUDGED AND CONDEMNED. 
 
 131 
 
 C. Yes ; they have so. In the beginniHg of his majes- 
 ty's reign, when they had got him sure unto them — of the 
 which they so much doubted, as with my own ears I heard 
 some of their chief followers say, when his highness was 
 coming into England :* " Now must steeples down, and 
 we shall have no more high commission !" (with lamen- 
 tation they spake it) — then they made this canon ; because 
 their consciences are convinced that they stand only by his 
 power ; and if his hand be turned, their spiritual power of 
 darkness falleth to the pit of darkness, from whence it 
 
 * [It was with language like the 
 following that James had raised the 
 hopes of the Puritans, and depressed 
 those of the prelates. In the eighth 
 session of the General Assembly of 
 1590, " to please the Assembly, he 
 praised God that he was born in such 
 a time, as in the time of the light of 
 the gospelj to such a place, as to be 
 king of such a kirk, the sincerest kirk 
 of the world. The kirk of Geneva," 
 said he, " keeped Fasch and Yule, 
 what have they for them ? They 
 have no institution. As for our neigh- 
 bour kirk in England, their service is 
 an evil said mass in English, they 
 want nothing of the mass, but the 
 liftings." (Calderwood, Hiat. of Ch. 
 of Scotland, p. 2S6.) " And now it 
 was strange with what assiduity and 
 diligence the two potent parties, ,the 
 defenders of episcopacy and presby- 
 tery, with equal hopes of success, 
 made, beside private and particular 
 addresses, public and visible applica- 
 tions to king James, — the first to con- 
 tinue, the latter to restore, or rathei 
 set up their government ; so that 
 whilst each side was jealous his rival 
 should get the start by early stirring, 
 and rise first in the king's favour, such 
 
 was their vigilance, that neither may 
 seem to go to bed, incessantly diligent 
 both before and since ^the queen's 
 death, in despatching posts and mes- 
 sages into Scotland to sidvance their 
 
 several designs Dr. Thomas 
 
 Nevill . . . being solemnly employed 
 by Archbishop Whitgift . . . brought 
 back a welcome answer, to such as 
 sent him, of his highness's purpose, 
 which was to uphold and maintain 
 the government of the late queen, as 
 she left it settled." (Fuller, Ch. Hist, 
 iii. p. 168, 169.) James thus speaks 
 of his reception by these anxious and 
 conflicting parties, in his first speech 
 to the parliament : — " Shall I ever, 
 nay, can I ever be able, or rather so 
 unable in memory, as to forget your 
 unexpected readiness and alacrity, 
 your ever memorable resolutions, and 
 your most wonderful conjunction and 
 harmony of your hearts in declaring 
 and embracing me as your undoubted 
 and lawful king and governor? Or 
 shall it be ever blotted out of my 
 mind, how at my first entry into this 
 kingdom, the people of all sorts rid 
 and ran, nay rather flew to meet me ? 
 their eyes flaming nothing but sparkles 
 of affection, their mouths and tongues 
 
132 PERSECTTION FOR RELIGION, 
 
 came, and whither it must go, there being' never so much 
 
 Bev. xTiii. means used for the supporting of it ; for the strong Lord 
 hath spoken it. As for their sending men to hell, as they 
 suppose, with tlieir ipso facto excommunications ; if they 
 had no stronger weapons for the supporting of their king- 
 dom, it would stand but a short space. If Israel now 
 were of this world, as it was under the law, then they said 
 
 John xvii. Something ; but if it be not of this world, as it is not, then 
 the king ^ is not of this world ; for when this king came, 
 the worldly Israel knew him not. 
 
 /. I see evidently, that all are but cavils, and that no 
 mortal man can make any man offer sacrifices under the 
 new testament, until he be a believer and converted ; for 
 he must be in Christ before he may offer sacrifices ; for in 
 Christ only the Father accepteth us. But what say you ? 
 Have they not power to compel men to come to the place 
 where the word is publicly taught, that they may be con- 
 verted ? 
 
 C. Well then, you see that the example of the kings of 
 Israel, who had power to compel them to sacrifice, or to 
 cut them off, applied to earthly princes, is gone, as a mere 
 doctrine of man, and not of God. And for compelling 
 men to hear, that they [may] be converted ; we can learn 
 of no better than of him whom if we hear not we shall 
 have a dreadful recompence. He had all power in heaven 
 and in earth for converting souls given unto him, and sent 
 
 John XX. 21. his disciples, as his Father sent him, charging them that 
 when they should come into a city, &c., if they would not 
 receive them nor their word, to shake off the dust of their 
 
 [Mark vi. feet foT a witness affainst them, saying, it should be easier for 
 
 uttering nothing but sounds of joy, earnestness to meet and embrace their 
 
 their hands, feet, and all the rest of new sovereign." (Works, p. 486.) 
 their members, in their gestures dis- ' [though there be; 1662.] 
 
 covering a passionate longing, and ° [king of Israel; 1662.] 
 
JUDGED AND CONDEMNED. 133 
 
 Sodom and Gomorrah in the day of judgment than for that 
 city or house. And so the apostles went from city to city 
 accordingly. Here were no temples made/ nor worldly 
 power to compel all to come unto them to hear the word 
 of the Lord, but they [were] commanded to go from city 
 to city, and from house to house. 
 
 /. In those days the magistrates were unbelievers, but 
 the question is where magistrates be believers. 
 
 C. Christ had aU power needful for that work : if ma- , 
 gistracy were a power needful for "that work, then Christ 
 had not all power. Magistracy is God's blessed ordinance 
 in its right place; but let us not be wiser than God to 
 devise him a means for the publishing of his gospel, which 
 he that had all power had not, nor hath commanded. Ma- 
 gistracy is a power of this world: the kingdom, power, 
 subjects, and means of publishing the gospel, are not of 
 this world. 
 
 A A goodly thing, indeed, that men must go about the 
 country to preach. 
 
 C. In your estimation it is base and contemptible, your 
 pomp and pride will not bear this ; it is more easy for you 
 to hunt after promotion till you come to the highest, in 
 getting to be chief bishop of bishops within these domi- 
 nions, and then cometh your fall, full low, if you repent 
 not. But the wisdom of God hath appointed the chiefest 
 officers of Christ's kingdom, even the apostles, thus 
 basely to go up and down, to and fro, to preach his 
 gospel; yea, that worthy aptistle, Paul, preached this 
 gospel night and day, with many tears, openly and through- Acts xx. [20, 
 out every house, 
 
 I. But if this be thus, as for my own part I am 
 fully persuaded it is, then I see the high commission 
 
 ' [made with hands; 1662.] 
 
134 PERSECUTION FOR RELIGION, 
 
 cannot stand; for, as I take it, it is only for causes 
 ecclesiastical.* 
 
 C. So far as it is over church matters^ it is most un- 
 lawful: for the commission for judging and punishing of 
 the transgressors of the laws of Christ's church is given to 
 Christ the monarch thereof, a part whereof he hath left to 
 his disciples, which is no worldly commission or power, but 
 only the power of the Lord Jesus, the uttermost of which" 
 1 Cor. V. IS ■] commission is excommunication. 
 
 A, The high commission is from the king; and dare you 
 once call it into question ? 
 
 C. If I do take any authority from the king's majesty, 
 let me be judged worthy my desert ; but if I defend the 
 authority of Christ Jesus over men's souls, which apper- 
 taineth to no mortal man whatsoever, then know you, that 
 whosoever would rob him of that honour which is not of 
 this world, he will tread them under foot. Earthly au- 
 thority belongeth to earthly kings ; but spiritual authority 
 belongeth to that one spiritual King who is King of 
 
 KINGS. 
 
 A. Well, all your pleading will not serve your turn, 
 either you must come to church, or else go to prison. ' 
 
 ' [The High Commission Court cal power can ... be reformed ... or 
 was established by letters patent, un- amended to the pleasure of Almighty 
 der the powers granted to queen God." In that sacred name she accord- 
 Elizabeth in the "Act restoring to inglyproceedstoauthorizehercommis- 
 the crown the ancient jurisdiction of sioners to inquire, by all the means they 
 the state ecclesiastical and spiritual ;" can devise, after heretical opinions, 
 and the first warrant for the same books, seditious books, contempts, con- 
 was issued the 19th July, 1S59. To spiracles, false rumours, tales, sedi- 
 the queen, her heirs and successors, • tiou8misbehaviours,8landerouswords." 
 was given the power to " visit, re- All other crimes contrary to law, are 
 form, repress, order, correct, and included in this sweeping commission, 
 amend, all such errors, heresies, and especially must the commissioners 
 schisms, abuses, offences, contempts, seek for all who " obstinately absent 
 and enormities whatsoever, which by themselves from church." Offenders 
 any manner of spiritual or ecclesiasti- are to be fined, imprisoned, or other- 
 
JUDGED AND CONDEMNED. 135 
 
 C. I have showed you by the law of Christ that your 
 course is most wicked, to compel any by persecution to 
 perform any service to God, as you pretend. Now I 
 desire also to show you, that the statute law of the land 
 requireth only civil obedience, and his majesty's writ- 
 ings, maintaining the oath of allegiance, testifieth the same. 
 
 The law of the land requireth, that whosoever cometh 
 not to church, or receiveth not the sacraments, the oath of 
 allegiance is to be tendered to them, which, that it may be 
 manifest to all, that not only I, but all that profess the 
 faith with me, are most willing to subscribe unto it in 
 faithfulness and truth, I have thought good to express it. 
 
 The words of the Oath. Anno 3. Jacobi Regis. 
 
 " I, A. B., do truly and sincerely acknowledge, profess, 
 and testify, and declare in my conscience before God and 
 the world, that our sovereign lord King James is lawful 
 king of this realm, and of all other his majesty's dominions 
 and countries ; and that the pope, neither of himself, nor 
 by any other authority of the church or see of Eome, or 
 by any other means with any other, hath any power or 
 authority to depose the king, or to dispose of any his 
 
 wise punished at the discretion of on their oaths interrogated against 
 
 their judges. Suspected persons, as their own fathers and although 
 
 well as all others, are to be examined these accusations were not capital, yet 
 "upon their corporal oath for the because their parents' credit was so 
 better triaj and opening of the pre- deeply concerned therein, such pro- 
 mises.'" (Godolphin's Abridg. p. 11. ceedings had a strong tang of ty- 
 Doc. Annals, i. 223.) Thus " they ranny." (Fuller, iii. 90.) These 
 entangled their prisoners with oaths powers were most oppressively exer- 
 ex officio, and the inextricable mazes cised by a succession of commission- 
 
 of the popish canon law These ers, until their arbitrary and cruel 
 
 commissioners sported themselves in proceedings under Laud, roused the 
 
 all the wanton acts of tyranny and ire of the parliament of 1641, by 
 
 oppression, till their very name be- which this court, with its fellow the 
 
 came odious to the whole nation." Star Chamber, was for ever destroyed.] 
 (Neal. 1. So.) Even " children were 
 
136 PERSECUTION FOR RELIGION, 
 
 majesty's kingdoms or dominions, or to authorize any 
 foreign prince to invade or annoy him or his countries, or 
 to discharge any of his subjects of their allegiance and 
 obedience to his majesty; or to give licence or leave to any 
 of them to bear arms, raise tumults, or to offer any vio- 
 lence or hurt to his majesty's^ royal person, state, or 
 government, or any of his majesty's subjects within his 
 majesty's dominions. Also I do swear from my heart, 
 that notwithstanding any declaration or sentence of ex- 
 communication, or deprivation made or granted, or to be 
 made or granted by the pope or his successors, or by any 
 authority derived, or pretended to be derived from him or 
 his see, against the said king, his heirs or successors, or 
 any absolution of the said subjects from their obedience, I 
 will bear faith and true allegiance to his majesty, his heirs 
 and successors, and him and them will defend to the utter- 
 most of my power against all conspiracies and attempts 
 whatsoever which shall be made against his or their per- 
 sons, their crown and dignity, by reason or colour of any 
 such sentence or declaration or otherwise, and will do my 
 best endeavour to disclose and make known unto his 
 majesty, his heirs and successors, aU treasons and traitorous. ■ 
 conspiracies, which I shall know or hear of, to be against*' 
 him or any of them. And I do further swear, that 1 do 
 from my heart abhor, detest, and abjure, as impious and 
 heretical, this damnable doctrine and position, that princes 
 which be excommunicated or deprived by the pope, may 
 be deposed, or murdered by their subjects, or any other 
 whatsoever. And I do believe, and in conscience am re- 
 solved, that neither the pope, nor any person whatsoever, 
 hath power to absolve me of this oath, or any part thererf, 
 which I acknowledge by good and full authority to be 
 lawfully ministered to me, and do renounce all pardons and 
 dispensations to the contrary. And all these things I do 
 
JUDGED AND C6NDEMNED. 
 
 137 
 
 plainly and sincerely acknowledge and swear, according to 
 these express words by me spoken, and according to the 
 plain and common sense and understanding of the same 
 words, without any equivocation, or mental evasion, or 
 secret reservation whatsoever. And I do make this recog- 
 nition and acknowledgment heartily, willingly, and truly, 
 upon the true faith of a Christian. So help me, God." 
 
 A. This oath was intended for the papists, and not 
 for you. 9 
 
 C. It is not so: for his majesty at the last session of 
 parliament, anno 1609, saith thus : " Some doubts have 
 been conceived anent the using of the oath of allegiance ; 
 and that part of the act which ordains the taking thereof is 
 thought so obscure, that no man can tell who ought to be 
 pressed therewith.' And therefore if there be any scruple 
 
 ' [The statute in question is entitled, 
 "An Act for the better discovering 
 and repressing of Popish Recusants." 
 It enacts that every recusant who had 
 conformed, or should in future con- 
 form, should "repair to the church 
 and continue there during the time of 
 divine service,'' under a penalty of 
 twenty pounds for the first, forty for 
 the second, and sixty for every subse- 
 quent omission ; and " receive the 
 blessed sacrament of the Lord's sup- 
 per," at the least once in every year. 
 It then imposes the oath given above, 
 and subjects those refusing to take it, 
 if a female, to imprisonment, and all 
 other individuals of the age of eighteen 
 years to the penalties of premunire. 
 It continues the weekly fine of twelve 
 pence, imposed by an act of Elizabeth, 
 for absence from church on Sundays; 
 and concludes by declaring every 
 housekeeper, of whatever religion, re- 
 ceiving a visitor or keeping a servant, 
 
 PERSECUTION, &C.J 
 
 who should not repair to some church 
 or chapel to hear divine service, 
 should be liable to a penalty of ten 
 pounds for every month they should 
 continue to harbour or keep such 
 stranger or servant. ( Tiemey 's Dodd's 
 Church History, iv. 67, and App. No. 
 20.) The king's professions of liber- 
 ality and horror of persecution, were 
 strangely in contrast with the oppres- 
 sive measures which followed in the 
 train of this intolerant enactment ; 
 and which in its operation was made 
 to include all other persons, besides 
 papists, who hesitated to worship at 
 the altars of the established church. 
 Indeed in many cases, " especially of 
 great men's wives, and their kin and 
 followers," the catholics were connived 
 at, while the whole weight of royal 
 and episcopal authority fell without 
 mercy upon the puritans. (King 
 James's Works, pp. 144, 252, S45.)] 
 ' [" For I myself, when upon a 
 K 
 
138 PERSECUTION FOR RELIGION, 
 
 touching the ministering thereof, I would wish it now to 
 be cleared."' And thereupon this statute was made, anno 
 7, regni regis Jacobi, &c. chap. 6, towards the latter end. 
 
 '^ And if any person or persons whatsoever, of and above 
 the age of eighteen years, do now stand, or at any time 
 hereafter shall stand, and be presented, indicted, and con- 
 victed, for not coming to church, or receiving the Lord's 
 supper, according to the laws and statutes of this realm, 
 before the ordinary, or any other having power to take 
 such presentments or indictments ; or if the minister, petty 
 constable, or churchwardens, or any two of them, shall at 
 any time hereafter complain to any justice of peace near 
 adjoining to the place where any person complained of 
 shall dwell, and the said justice shall find cause of suspi- 
 cion ; that then any one justice of peace, within whose 
 commission or power any such person or persons shaU at 
 any time hereafter be, or to whom complaint shall be 
 made, shall upon notice thereof require such person or 
 persons to take the said oath. And that if any person or 
 persons being of the age of eighteen years or above, shall 
 refuse to take the said oath, duly tendered unto him or 
 her, according to the true intent and meaning of this 
 statute, that then the persons authorized by this law to 
 give the said oath, shall and may commit the said offender 
 to the common gaol, &c."^ 
 
 time I called the judges before me at of enacting this statute. It was pre- 
 their going to their circuits, I moved ceded by a proclamation " strictly 
 this question unto them ; wherein, as commanding all Jesuits and Roman 
 I thought, they could not resolutely catholic priests to depart this king- 
 answer me."] dom." And all recusants were for- 
 
 » [Works. Speech at Whitehall, bidden to come within ten miles of 
 
 p. 644.] _ the court. Collier, vii. 356, ed. 1840. 
 
 ' [The assassination of Henry IV. of Browning's Hist, of the HugoenSts, 
 
 France, by Eavilliac, at the instiga- p. 206.] 
 tion of the Jesuits, was the occasion 
 
JUDGED AND CONDEMNED. 139 
 
 Where we see, that if any take the said oath at their 
 first apprehension, they are not to be committed, or if 
 they, being tjommitted, take the said oath at the next open 
 court, they are to be set at liberty; if they will not take 
 the said oath, to be in premunire, as is at large in the 
 statute declared, and as is daily practised with papists and 
 others. 
 
 A. The king's majesty requireth your allegiance to be 
 testified by your coming to church. 
 
 C. I pray let me demand this question : Doth the king 
 require my coming to church to worship and serve God, or 
 to worship and serve the king ? If to worship and serve 
 the king, I am ready to obey: if to worship and serve 
 God, which none can do but of conscience, the king him- 
 self saith he never intended to lay any thing to the charge 
 of any for the cause of conscience; and this coming to 
 chiurch being a cause of conscience, if not he, why do you 
 lay any thing to my charge for the same ? And therefore 
 you wrong his majesty in thus affirming ; for his highness 
 requireth only my faithful allegiance to be testified by the 
 aforesaid oath, and therefore hath ordained it, aa I shall 
 show by his highness's own testimony. 
 
 If I should come to church, and not of conscience, but 
 for other respects, as many papists and other hypocrites do, 
 to God it were most abominable; and what faithfulness 
 can be hoped for in such towards his majesty's person and 
 state? Can any godly, wise man think that he that playeth 
 the dissembling hypocrite Avith God, that he will do less 
 with men, and will not work any villany, if it were in his 
 power? And therefore herein you compelling me by 
 tyi'anny, to bring my body whereunto my spirit cannot 
 be brought, you compel me to hypocrisy with God and 
 man : for if my heart were not faithful in sincerity to his 
 majesty's crown and dignity, as I take God to witness 
 
 ■S.2 
 
140 PERSECUTION FOR RELIGION, 
 
 (before whom I must be condemned or justified) it is, 
 these courses would rather harden my heart to work 
 villany than otherwise. 
 
 Now for his -majesty's many testimonies in his writings, 
 they are worthy to be recorded with thankfulness to the 
 Highest for guiding his heart and pen to write such things. 
 
 In his Apology for the Oath of Allegiance," he saith, 
 speaking of such papists as took the oath of allegiance, 
 " And I gave a good proof that I intended no persecution 
 against them for conscience' cause, but only desired to be 
 secured of them for civil obedience, which for conscience' 
 cause they were bound to perform." And, speaking of 
 Blackwell, the archpriest, he saith,* "It was never my 
 intention to lay any thing to the said archpriest's charge, 
 as I have never done to any, for cause of conscience." 
 And, page 336, he saith, " First, [as] for the cause of their 
 punishment, I do constantly maintain that which I [have] 
 said in my Apology, that no man, either in my time, or in 
 the lafle queen's, ever died here for his conscience : for, let 
 him be never so devout a papist, nay, though he pi-ofess 
 the same never so constantly, his life is in no danger by 
 the law, if he break not out into some outward act 
 expressly against the words of the law ; or plot not some 
 unlawful or dangerous practice or attempt," &c. Where 
 we may see in short what is the whole sum that he re- 
 quireth. 
 
 And in his majesty's speech at the -last session of par- 
 liament, anno Domini, 1609, where he saith he showeth. his 
 subjects his heart,^ he saith thus: "I never found, that 
 
 * [Works, p. 248.] now called you here, to recompense 
 
 ' [Works, p. 268.] you again with a great and rare prc- 
 
 ' [" As ye made me a fair present sent, which is a fair and crystal mir- 
 
 indeed in presenting your thanks and ror. Not such a mirror wherein jov 
 
 loving duties unto me : so have I may see your own faces, or shadows; 
 
JUDGED AND CONDEMNED. 141 
 
 blood and too much severity did good in matters of reli- 
 gion : for, besides [that] it is a sure rule in divinity, that 
 God never loves to plant his church by violence and blood- 
 shed, natural reason may even persuade us, and daily 
 experience proves it true, that when men are severely 
 persecuted for religion, the gallantness of many men's 
 spirits, and the wilfulness of their humours, rfither than the 
 justness of their cause, make them to take a pride boldly to 
 endure any torments, or death itself, to gain thereby the 
 reputation of martyrdom, though but ia a false shadow."' 
 
 A most undoubted truth ; which if it be (as most mani- 
 fest it is by the testimony of the Holy Ghost throughout 
 Christ's testament, as before is proved), then how cursed 
 are all the rank of you that continually break this sure 
 rule of God, thus confidently acknowledged by his ma- 
 jesty, planting your church by violence and bloodshed, 
 forcing many thousands against their consciences to be of 
 your church, and to receive your sacraments, by all the 
 persecutions that would follow if they did not yield ; and 
 those that fear God more than men, and dare not yield, 
 casting them into noisome prisons, amongst most wicked 
 blasphemers of God, to the wounding of their souls, di- 
 viding them from their wives, children, and families, and 
 from their callings, some a hundred miles and more, utterly 
 consuming that substance they have, which sustaineth the 
 blood of them, their wives and children ; seldom or never 
 affording them release, but either by yielding to you 
 against their consciences, or else by consuming their bodies 
 to death in prison, banishment, or the like, leaving them 
 and their wives to horrible temptations of adultery, in 
 
 butsuch a mirror or crystal, as through regis is in manu Domini, so will I 
 
 the transparencies thereof, you may now set cor regis in oculis populi." 
 
 see the heart of your king As it Works, pp. 527, 528.] 
 
 is a true axiom in divinity, that cor ' [Ibid. p. 544.] 
 
142 
 
 PERSECUTION FOR RELIGION, 
 
 parting them and their wives, and to all manner of evil, 
 in taking them from their callings, and eo leaving them in 
 continual idleness. Is God's church thus planted f or, do 
 Christ's disciples thus plant ? 
 
 /. Oh, I see this spiritual power is little inferior in 
 cruelty to the Eomish spiritual power: I pray ho#, or 
 when was this set up ? 
 
 C. Henry the eighth casting off pope Clement the 
 seventh, and so the pope's power, anno 1534, set up this 
 spiritual power under him.* 
 
 /. I pray you show the likeness between these two spi- 
 ritual powers. 
 
 C. I will do my best endeavour, which is but smaU. 
 First, the Eiomish spiritual power doth make laws to the 
 conscience, and compel all thereunto by excommunication, 
 imprisonment, banishment, death, and the like. This 
 
 ° See Acts and Monuments. [In 
 the parliament assembled in the 
 month of March, it was " most gra- 
 ciously, and by the blessed will of 
 God, enacted, that the pope, and all 
 his college of cardinals, with his par- 
 dons and indulgencies, which so long 
 had clogged this realm of England, to 
 the miserable slaughter of so many 
 good men, and which never could be 
 removed away before, was now abo- 
 lished, eradicate, and exploded out of 
 this land, and sent home again to their 
 own country of Rome, from whence 
 they came. God be everlastingly 
 praised therefore. Am^n." The se- 
 paration from Rome was completed, 
 and the new order of things defini- 
 tively settled in the following session, 
 by " An act concerning the king's 
 highness to be the supreme head of the 
 church of England." It says, " Al- 
 beit the king's taajesty justly and 
 
 rightfully is and ought to be the su- 
 preme head of the church of England^ 
 and so is recognized by the clergy 
 of this realm in their convocation ;" 
 and then proceeds to enact, "that 
 the king our sovereign lord, his heirs 
 and successors, kings of this realm, 
 shall be taken, accepted, and reputed 
 the only supreme head ia earth of the 
 church of England, called Anglicana 
 Ecclesia. And shall have full power 
 to visit, repress, redress, order, cor- 
 rect, restrsiin, and amend all such 
 errors, abuses, offences, whatsoever 
 they be, which, by any manner of 
 spiritual authority, ought, or may 
 lawfully . be reformed or amended, 
 most to the pleasure of Almighty 
 God, the increase of virtue in Christ's 
 religion, and for the conservation of 
 the peace, unity, and tranquillity of 
 this realm."— Fox, ii. 963, ed. 1610.] 
 
JUDGED AND CONDEMNED. 
 
 143 
 
 spiritual power doth the like, upon the like penalties, as 
 all know. 
 
 The Romish power doth give titles to his ministers, 
 which are the titles of God and Christ, as spiritual lords, 
 great bishop, and many more. This spiritual power doth 
 the like, as all know. 
 
 The Romish power doth set up lords over their brethren 
 in spiritual things, unto whom they command honour, and 
 great livings to be given, great pomp and pride. This 
 power doth the like, as all know.^ 
 
 I shall not need to speak of this, in that all books are 
 fiill, and all consciences (except those that are seared with 
 hot irons) convinced hereof. Let but Master Fox, or any 
 others, who have described the spiritual power of Rome, 
 let but their description thereof be compared with this 
 spiritual power, in all their laws, courts, titles, pomp, pride, 
 and cruelty, and you shall see then) very little differ. 
 
 ' ["The pope of Rome writeth 
 himself Father of Fathers, and the 
 head of the church. 
 
 The pope of Lambeth writeth Rev- 
 erend Father Matthew of Canterbury, 
 by the sufferance of God, metropolitan 
 and primate of all England ; as much 
 as to say, as chief head of the church 
 of England. 
 
 The pope of Rome doth command 
 superstitious holy days to be kept, 
 contrary to the commandment of 
 God. 
 
 The pope of Lambeth doth the 
 same, and compelleth men to break 
 the commandment of God, to observe 
 popish traditions. 
 
 The pope of Rome doth rule his 
 church by the cursed canon law, with 
 popish excommunication, the scalding 
 house of conscience. 
 
 The pope ofi Lambeth with his 
 
 cardinals^ the other bishops, doth the 
 same. 
 
 The pope of Rome doth make his 
 ministers or priests by his own power, 
 and not by consent of the congre- 
 gation. 
 
 The pope of Lambeth, with his 
 bishops or cardinals, doth the same. 
 
 The pope of Rome doth persecute 
 all godly preachers and people that 
 would bring the congregation to the 
 purity and truth of the apostolic 
 church. 
 
 The pope of Lambeth, with his 
 clergy, do the same, and that can the 
 Gatehouse, the Fleet, Bridewell, the 
 Marshalsea, the White Lion, and 
 both the Counters testify." — A Viewe 
 of Antichrist, his Lawes and Ceremo- 
 nies, in A Parte of a Register, pp. 
 67, S8.] 
 
144 PERSECUTION FOR RELIGION, 
 
 except in their cruelties, which (glory be to God) the 
 king's majesty, who thirsteth not after blood, hath some- 
 thing restrained, although it is most grievous cruelty to 
 lie divers years in most noisome and filthy prisons, and 
 continual temptations of want, their estates overthrown, 
 and never coming out (many of them) till death ; let it be 
 well weighed, and it is little inferior to the cruel sudden 
 death in times of Romish power in this nation. 
 ' /. It Is very apparent it is that image or similitude of 
 that beast spoken of. Rev. xiii. [15.] 
 
 C Oh yes, for there is no such image of the popish 
 power under the heavens as this. Well, our comfort is, 
 the strong Lord hath said, the kings of the earth, by 
 whose power both the beast and his image is supported, 
 shall take their power from her,' then shall she stand 
 naked and desolate. And to this purpose his majesty hath 
 a worthy exhortation to all princes, &c., in his Apology.* 
 The words are these : "For as she did fly but with your 
 feathers, borrowing as well her titles of greatness, and 
 forms of honouring her from you, as also enjoying all her 
 temporal living by your liberalities, so if every man do 
 but take his own again, she will stand up naked," &c. Oh 
 that the words of God, might be accepted of his majesty, 
 
 Kom.ii.[2i.]set down by the Holy Ghost, Thou that teachest another; 
 teachest thou not thyself? For, if he would take but his 
 own, their titles of greatness, and forms of honouring- 
 them, and their temporal liviags, this spiritual power 
 would stand very naked and desolate. 
 
 LProv. xxi. /. Well, the hearts of kings are in the hands of the Lord, 
 and he can turn them as the rivers of .waters, but I desire 
 your advice for my own estate, I know every one must 
 
 ' [Rev. xvii. 16.] « [ Works. Premonition, &c. p. 
 
 3-27.] 
 
, XIV. 
 10, 11 
 
 JUDGED AND CONDEMNED. 145 
 
 bear their own burden: I have a long time remained subject 
 to this spiritual power, partly through ignorance, and 
 partly through fear. 
 
 C. I will first declare unto you the judgments of God 
 against such as submit thereunto, that so from an utter 
 abhorring thereof you may come out, never to return 
 thither again. Secondly, I will do the best I can to show 
 you the way the Lord requireth you to walk in, and that 
 only out of his word. 
 
 The judgments are so fearful that I tremble to think of 
 them, greater than which is not manifested in the whole 
 book of God, And the third angel followed them, saying Her. 
 with a loud voice, If any man worship the beast and his image, 
 and receive his mark in his forehead, or on his hand, the same 
 shall drink of the wine of the wrath of God, yea, of the pure 
 wine that is poured into the cup of his wrath, he shall be tor- 
 mented injire and brimstone before the holy angels, and before 
 the Lamb. And the smoke of their torments shall ascend ever- 
 more, and they shall have no rest day nor night, which wor- 
 ship the beast and his image, and whosoever receiveth the print 
 of his name. 
 
 I. I confess these judgments are to be trembled at ; but 
 how do you apply them properly to such as worship in 
 these assemblies ? 
 
 C. For the satisfaction of all consciences herein, that it 
 may appear plainly, not to be gainsaid, let us consider the 
 words of wisdom, set down in order as they lie. And 
 first, what is meant by worship. Secondly, what by the 
 beast. Thirdly, what his image is. Fourthly, what 
 his mark is. And lastly, what is meant by forehead 
 or hand. 
 
 And first, for worship. It is plentifully manifested in 
 the scriptures, that it is service, subjection, or obedience to Matt.iv.io; 
 such things as are commanded by God or others, and there- Deit.^m.l' 
 
146 PERSECUTION FOR RELIGION, 
 
 Bom. Ti. le. fore, his servants we are whom we obey. And as the Lord 
 Mai. i. 6. saith, If I he your master, where is my fear? if a father, 
 where is mine honour or worship ? 
 
 Secondly, by beast, the scripture speaketh sometimes of 
 i!uke™kui! crucl men in power and authority. Sometimes of a blas- 
 Tim.iv.i7. phemous spiritual power exercised by men, received of the 
 dragon exalting itself above God, making war with the 
 saints, and overcoming them, and that hath power over every 
 kindred, and tongue, and nation, so that all that dwell upon 
 the earth worship him, &c. And this is the beast here 
 spoken of, even that spiritual power or jurisdiction of Eome, 
 which first wrought in a mystery, and by degrees was 
 exalted, till at the last it was exalted to this cruel beast, 
 described Rev. xiii, 1, &c., which beast openeth his mouth 
 in blasphemy against God ; saying and practising, that the 
 commandments that God hath given for his service are not 
 to be regarded ; but instead thereof, setting up commands 
 of his own, unto which whosoever will not be subject, 
 excommunication and all cruelty, even to death, will ensue, 
 yea, even with gunpowder ere it fail : and for this his crudty 
 he is called a beast. 
 
 Thirdly, by image, is meant any form, shape, similitude, 
 As Dent. iv. or resemblancc of the thing spoken of, so that wheresoever 
 
 JOj i-Vf otC \ 
 
 Exod. XX. 4. guch a spiritual power is, as this above described, there is 
 the beast's image, as in England ; the like power or beast 
 to the first, is not to be found under the heavens in exalta- 
 tion and cruelty. 
 
 Fourthly, by mark, is meant profession or practice, 
 
 20;'"i'j<Sn whereby we are known from others. As badges or marks 
 
 xiiL35. do put difference between this man's and that man's, in 
 cattle or servants: as by such a man's mark we know 
 these are his sheep: and by such a man's badge we 
 know this man belongeth to such a great man : feo they 
 
 GaLiii. 27. are said to have put on Christ, that have received his 
 
JUDGED AND CONDEMNED. 147 
 
 baptism, even as a servant is known by putting on his 
 livery. 
 
 / Lastly, forehead or hand, the Holy Ghost useth that 
 phrase from the old testament, where God's people were 
 commanded, not only to lay up his commands in their 
 hearts and in their souls, but to bind them for a sign upon Deut.xi.i8; 
 their hands, that they might be as frontlets between their eyes. ' ' 
 The wisdom of God therein teaching, that [as] the forehead 
 and hand are the apparentest parts of the body to the 
 view of all men, so that to receive the mark in the fore- 
 head or hand, is to make manifest profession of him we 
 obey. The sum of all which is, that whosoever openly 
 professeth obedience and subjection to that spiritual cruel 
 power of Rome, the beast, or to that spiritual cruel power 
 of England, his itoage, (wheresoever they or either of 
 them are exalted,) such a one, and such persons, shall 
 drink of the wine of God's wrath, and be tormented in 
 fire and brimstone, and shall have no rest day nor night 
 for evermore. 
 
 /. Your description of the beast the papists will deny, 
 so will the English lord bishops and their followers deny 
 your description of his image ; but thousands will grant 
 both, and some will deny both, as the familists, who say 
 that religion standeth not in outward things, and therefore 
 they woidd submit to any outward service : and they that do 
 not so, but suffer persecution, say they, are justly persecuted.* 
 
 C. Those enemies to the cross of Christ are most of 
 them not worth information, because for the most part 
 they are such as do with a high hand sin after enlight- 
 ening, having forsaken the way wherein they walked, 
 because they would not bear Christ's cross; but in that 
 some simple souls may be seduced by them, let us a little 
 in general compare their opinion with the sra-iptures. 
 
 » [See Addenda, A.] 
 
148 PERSECUTION FOR RELIGION, 
 
 True it is, that religion standeth not in outward things 
 only, for God requireth the heart, and truth in the in- 
 ward parts ; but that Grod requireth not our subjection, 
 upon fearful punishments, to those outward ordinances 
 which he requireth, is a doctrine of devils, as I shall 
 prove. 
 
 And first, for the outward ordinances of the old testa- 
 
 Gai. iv. 9. ment, which were merely shadows, and now are beggarly 
 rudiments, what indignation the Lord had towards them 
 that transgressed. Nadab and Abihu offering strange fire. 
 
 Lev. i. 1, 2. which the Lord hath not commanded, a fire went out from 
 the Lord and devoured.* The men of Bethshemesh looking 
 
 Num. iT. 20. into the outward ark, which God had forbidden, the Lord 
 
 isa.mM.i9. slew fiftg- tkousand and threescore and ten of them. Uzza, 
 of a good intent, leaning his shoulder to the same outward 
 
 ichron.xiii. ark, which God forbad, the Lord slew him. Uzziah the 
 
 7—10, 
 
 king offering up outward incense, which God commanded 
 Num. xTiii. |.Q ]jg done only by the priests, the Lord smote him with 
 xxvum'] leprosy until his death. Korah and his company, what 
 fearful judgments came upon them, though he [was] a 
 Levite, for presuming to meddle with the priest's oflBce, the 
 Si^'sso"' ^^^t'^ opening and swallowing them up. King Saul likewise 
 offering up incense, in time of need as he thought, the 
 Qgi™!]^"'" I^oi'd rent his Iringdom from him, as also for his dis- 
 obedience afterwards, touching the fat of Amalek's 
 [20-23.]^^' cattle. 
 
 How often was the wrath of the Lord poured down upon 
 the Israelites because of their transgression of ,his outward 
 ordinances, in place, person, and things ? for it was a law, 
 Lev: xvii. 3, that whoso brought not his sacrifice to the place, viz., to 
 the door of the tabernacle of the congregation, but offered it 
 up other where, blood should be imputed to that man, and he 
 should be cut off from amortg his people ; yea, such saci'ificcs 
 
 * [destroyed them ; 1662.] 
 
JUDGED AND CONDEMNED. 149 
 
 were esteemed of God as offered to devils. And the Lord verse?. 
 caused them to pronounce, Cvrsed be he that confirmeth not Deut. xxvu. 
 all the words of this law, to do them ; and all the people 
 miist say. So be it. Was God thus jealous of Moses's ordi- 
 nances, and is he less jealous of Christ's ? Must he die 
 that'despiseth Moses's law, and shall he escape that de- 
 spiseth Christ's, upon what pretence soever ? And Christ 
 saith, it becometh him, and all his, to fulfil all righteousness Matt. ui. ]5. 
 in outwai'd ordinances, as washing with water. And 
 whosoever saith, he knoweth God, and keepeth not his com- ^ ^"^^ "■ ^■ 
 mandments, which are outward as well as inward, he is a 
 liar. And whosoever breaks the hast commandment, and Matt. t. 19. 
 teacheth men so, he shall be called the least in the kingdom 
 of heaven. And whosoever will not hear that prophet, Christ ^"'^ '"■ ^^• 
 Jesus, in all things that he shall say unto them, shall be 
 destroyed out of his people. 
 
 The affections of the soul are to be manifested by the 
 actions of the body, according to God's word, and all other 
 good intents or affections are abominable. We may not, 
 neither can we, worship God with our spirits, and the devil 
 ■jvith our bodies ; for, we are bought with a price, and therefore i.cor. vi. 20 
 must not be the^^servants of men, but must glorify God with 
 our bodies and with our spirits, for they are his. And this 
 may suffice to satisfy any concerning the overthrow of this 
 cursed conceit, knowing also that Christ and his apostles, 
 and all his disciples to the end of the world, might and 
 may live peaceably enough from persecution, if this 
 doctrine might be observed, viz., submission with our 
 bodies to any outward service. The Lord discover such 
 hypocrites. 
 
 /. I bless God I have learned of the apostle, to say 
 nothing against the truth, but for the truth, and therefore 2 coi-.xiii. 8. 
 when I see things are evidently manifested by the scrip- 
 tures, am desirous to submit, and not to cavil. But you 
 
150 
 
 PERSECUTION FOR RELIGION, 
 
 know it is pleaded, they have the word and sacraments in 
 the English assemblies.^ 
 
 C. I confess they have the scriptures, in the which 
 God's mysteries are contained, which are locked up from 
 
 coL i. 26. them, and i*evealed to his saints, which they wofally per- 
 vert to their own destruction. They have also imitations 
 of God's ordinances, as water, bread, and wine, and other 
 things, which they use after their own inventions ; which 
 things make them boast so much of their Christianity and 
 of their church, and which m'aketh them reason thus : 
 "We are God's people, for we have the word and 
 
 1 Sam. V. sacraments." The Philistines might better have reasoned, 
 who had the true ark of God amongst them, (these have 
 but a show,) " We are God's people, for we have God's 
 ark and holy oracles amongst us." ^ But I think they had 
 no great cause to rejoice thereof in the end ; no more shall 
 
 5 [" We have, by God's mercy, the 
 trae and right use of the word and 
 sacraments, and all other essential gifts 
 and graces of God ; if there might 
 be some further helps in execution, to 
 make these more effectual, we resist 
 not. — If there be Christ with us, if the 
 Spirit of God in us, if assemblies, if 
 calling by the word ; whatsoever is, or 
 is not else in the constitution, there 
 is whatsoever is required to the essence 
 of a church. — We are true Christians, 
 for we were baptized into the name of 
 Christ ; we truly confess our conti- 
 nuance in the same feith in which we 
 were baptized ; we join together in 
 the public services of God ; we main- 
 tain every point of the most ancient 
 creeds ; we overthrow not the foun- 
 dation by any consequence. There- 
 fore whatever is wanting to us, what- 
 ever is superfluous, in spite of all the 
 gates of hell, we are the true church 
 
 of God." An Apologie against Brown- 
 ists. Bp. Hall's Works, ed. 1620, 
 pp. 636, 486, fl27.] 
 
 ' [" Their having the word and sa- 
 craments proves no more'their churches 
 to be true, than doth a true man's purse 
 in the hand of a thief prove him to be 
 an honest man. As the Lord's vessels 
 were of old in the temporal Babylon, 
 so are there sundry of his ordinances 
 now in spiritual Babylon, and there- 
 fore the papists can say the like, and 
 all other heretics. If any should 
 reply, but these have the word 
 preached in an unlawful ministry, 
 and the sacraments unrightly admi- 
 nistered, I answer, the same may be 
 said of the English assemblies, as the 
 nonconformists have soundly proved." 
 — A Necessitie of Separation from the 
 Church of England, &c., by John 
 Canne, p. 204, 4to. 1634.] 
 
JUDGED AND CONDEMNED. 151 
 
 these have in the end, when God recompenseth all that 
 withhold the truth ia unrighteousness. God's dealing is 
 now as it was of old, he now reserveth punishment to the 
 last day, he is patient, and would have men repent ; but 
 they despise his bountifulness and long-suffering, preaching 
 peace when there is no peace. 
 
 /. It cannot be denied, but that the ministers preach 
 many excellent truths, and do bring people to much refor- 
 mation LQ many things. 
 
 C. True, it cannot be denied ; for, if the devil shbuld 
 come in his own likeness, men would resist him; but because 
 he transformeth himself into an angel of light, therefore 
 he deceiveth. So his ministers, if they should teach all lies, 
 men would not be deceived by them, nor plead for them, 
 but because they teach many truths, people receive them. 
 
 But first, for whatsoever they teach, they neither could 
 nor should teach publicly, their mouths should be stopped, 
 if they received not that, their power to teach such truthe, 
 from those the dragon sends ; and therefore none can 
 receive those truths from them, but they receive the devil 
 by whose power they teach ; for, as our Saviour saith, 
 he that receiveth you, recdveth me, and he that receiveth me, Matt. x. 4o. 
 reeeiveth him that sent me. So, he that receiveth those the 
 beast sends, receiveth the beast; and he that receiveth 
 the beast, receiveth him that sent him, that is the devil. 
 Further, did not that soothsayer Balaam teach excellent Num. xxui. 
 truths? Yea, the soothsayers of the Philistines the like — i ^am. vi. 
 yea, those in the gospel preach in Christ's name. As many Matt, vii.22 
 more testimonies might be manifested. 
 
 And secondly, for their bringing of people to reforma- 
 tion, and therein doing great works. Did not the sooth- 
 sayers, before recited, show the princes their sin in 1 sam. vi 
 detaining God's ark, and the judgments against them for 
 the same, exhorting them to send it away, and not to 
 
152 PERSECUTION FOR RELIGION, 
 
 harden their hearts, as Pharaoh and the Egyptians har- 
 dened their hearts? And was not reformation wrought 
 thereby? And did not they that preached in Christ's 
 name cast out devils, and do many and great works, of 
 whom our Saviour testifieth, he never acknowledged them? 
 
 But let us a little consider wherein the reformation consist- 
 eth, procured by their preaching. In drunkenness, whoredom, 
 swearing, &c., moral duties, which things whosoever is not 
 reformed in, shall never see God's kingdom ; yet which things 
 many of the philosophers (that knew not God) abounded in, 
 as they that know the stories cannot deny. But do they 
 teach their hearers to hate vain inventions, and love God's 
 law ? In a general manner of teaching they may, but if 
 it come to particular practice, you shall see what they will 
 do. Do they teach any to .submit to that one law-giver, 
 Christ Jesus, for the guidance of his church, and not to 
 antichrist's abominations? No, they will teU you^ you 
 must sigh and groan till the magistrate wUl reform ; for 
 you are a private person, and must be subject.' 
 
 And if the powerful working of God's word and Spirit 
 prevail in you, to let you see that the magistrates not 
 reforming will not excuse you at the day of account, but 
 that that soul that committeth abomination shall die ; and that 
 rather than you will worship the beast or his image, you 
 will suffer with Christ peaceably, separating yourself from 
 such open profanation as neither can nor will be reformed, 
 endeavouring to square yourself both in your- entrance and 
 walking in Christ's way, unto that golden rule that he hath 
 left for direction. Then the best of all these preachers and 
 reformers will be hot and bitter, labouring with all the 
 
 ' [ " A PiiivATE MAN, say they, groan with love, until God eithei: 
 
 HATH not to meddle with the public amend or correct them, whose office 
 
 actions and afTairs of the church, it is to root out the tares." — A Brief 
 
 which, (if they be amiss,) he is pa- Discourse of the False Church, by H. 
 
 tiently to bear, and to mourn and Barrow, p. 32, 1590.] 
 
JUDGED AND CONDEMNED. 153 
 
 turning of devices to turn you, and withhold you from 
 reformation ; 8 and if they cannot prevail hereby, then 
 publish you in their privileged pulpits, where none may 
 answer them : you are a schismatic, Brownist, anabaptist, 
 and what not, to make the multitude abhor your doings, 
 and not to follow you therein ; and some of them, if not 
 all, under a colour, procure your imprisonment and trouble 
 by their canonized lords, or some of their hellish pursui- 
 vants. And such preachers of reformation are the best of 
 them all.9 
 
 7. Oh ! how have we been besotted in these things for 
 want of true knowledge and imderstanding from the scrip- 
 tures ; how have I and others satisfied ourselves with these 
 things, in that our estate was happy, persuading ourselves 
 thereof, when, alas ! our fear towards God was taught by 
 the inventions^ of men ; but the reason thereof was, we 
 judged ourselves by our own persuasions, and not by 
 God's word. 
 
 C. I pray you let not that seem strange unto you, that 
 people should persuade themselves of their good estate 
 with God, when it is not so. The Israelites, God's people, 
 thought' their estate good many times, when, alas ! it was 
 otherwise, as the prophets declared unto them ; yea, our 
 Saviour testifieth that they boasted of God being their 
 Father, when they not so much as knew him; yea, when John vUi. 19. 
 
 ' [" Whom do they take for greater » ["They pray, let thy kingdom 
 
 enemies, than the separatists ? And come, but how do they think that 
 
 why ? Because these boldly put in ever they shall behold the beauty and 
 
 practice, what they do teach, but dare glory thereof, seeing they resolve not 
 
 not perform. And for this very thing to set their hands unto the raising of 
 
 many ofus have received most grievous it up, but do leave the work wholly 
 
 injuries, both from their tongues and to the magistrate? So that if the 
 
 hands, but the Lord forgive them for arm of flesh will not build a spiritual 
 
 it." — A Necessitie of Separation, &o., temple for the Lord, he is likely, for 
 
 by John Canne, p. 206. Printed their part, to have none at alI."-~ 
 
 1634.] Canne's Necessitie, &C., p. 168.] 
 
 PERSECUTION, &C.J L 
 
154 PERSECUTION FOR RELIGION, 
 
 venie 44. they wcre of their father the devil. The five foolish 
 virgins thought their condition good enough, and that 
 
 Matt. xxT. |.jjgy. should have been let in, but it was otherwise. The 
 
 John xyi. 2. wickcd thought they did God service that killed Christ's 
 
 jer. xTii. 9. disciplcs. Mau's heart is deceitful. Who are more con- 
 fident of their good estate with God than the papists, not- 
 withstanding all their gross abominations ? Even so have 
 you and I (God pardon us) thought beyond all, that we 
 were in a good estate, having such zealous teachers, that 
 teach so many excellent truths under the title of Christ's 
 ministers, till we came to examine them, as the church of 
 
 Bev. ii. [2.] Ephesus did, then we found them to have no other ministry 
 than that they received from the beast and his image, which 
 
 Bey.xui.[4, ^he dragou gave. 
 
 /. Are all, without exception, in this fearful estate to 
 
 be cast into the lake that bumeth with fire and brimstone ? 
 
 C. All that submit, obey, or worship the beast without 
 
 exception, for there is no respect of persons with God. So 
 
 [Rev.xiy.Q.] saith the Lord, If any man worship, Sfc, These worshippers 
 under the beast's image may be divided into two sorts : first, 
 those that ignorantly persuade themselves that all that is 
 practised is good and acceptable to God ; secondly, those 
 that see and acknowledge many things to be evil, which 
 they would gladly have removed, but because they cannot 
 without the cross of Christ, partly for that, and partly by 
 the persuasion of their prophets (that the things are not 
 fundamental, and the like pretences), all submit, and teach 
 men so. 
 
 I. Some affirm, there be thousands in England that 
 never worshipped the beast, &c., but be careful to keep 
 the commandment of God, and faith of Jesus. 
 
 C. Such are not under these judgments. But if their 
 meaning be of any that submit to these ordinances ap- 
 pointed for these assemblies, such teachers preach peace 
 
JUDGED AND CONDEMNED. 155 
 
 when there is none, strengthen the wicked that they cannot 
 return from their wicked way, by promising them life, 
 whose reward shall be according to the reward of such false 
 prophets; because they follow their own spirit, and have Ezek.xui.z; 
 not received it from the Lord; for thus saith the Lord, 
 such shall drink of the wine of the wrath of God. Rev. xiv. lo. 
 
 1. It is also affirmed by some, that in respect of per- 
 sonal graces, some of the professors (as they are called) are 
 the children of God, and may be communicated with pri- 
 vately, though in respect of their church-actions they are 
 members of antichrist's body, to whom the judgments of 
 God appertaineth. 
 
 C. This opinion proceedeth not from God's word, but 
 from man's vain heart, by the suggestion of the devil: 
 which, that it may evidently appear, let us a little consider 
 of it. In truth, it is to say, that in one respect they have 
 God's promises appertaining to them: in another respect 
 they have God's most fearful torments, pronounced against 
 that beast, and that false prophet, appertaining to them. Bef.xix.20. 
 In one respect they are God's people, serving him their 
 master : in another respect the devil's people, serving him 
 their master. In one respect they shall be saved; in 
 another respect they shall be damned. But what false 
 doctrine this is God's holy word doth discover. Our Sa- 
 viour saith. No man can serve two masters ; ye cannot serve Matt. ^ i. 24. 
 God and riches. And can any serve Christ and the beast, 
 God and the dragon? Wheif Christ shall come at the last 
 day to give to every man according to his works, will he 
 say to any one, " In respect of thy personal graces, I will 
 save thee; come, thou blessed," as he will say to all his 
 children : " but in respect of thy being a member of 
 antichrist's body, I will damn thee; go, thou cursed," as 
 he will to all that worship or obey the beast ? Will not 
 Christ Jesus pronounce absolutely either salvation or con- 
 
 .. L 2 
 
156 PERSECUTION FOR RELIGION, 
 
 demnation to every one ? and that according to this word, 
 John xiL 48 ; so as God in his righteousness will either 
 justify or condemn every man. So hath he taught us to 
 J8ine8iii.i2. know, that no fountain can make salt water and sweet. 
 And therefore, that by men's fruits we should know and 
 judge them to be not both good and evil trees at one time, 
 as this opinion teacheth, but either good or evil : always 
 taking heed, we justify not the wicked, nor condemn the 
 innocent, both which are abominable to the Lord. And 
 for any communion whatsoever with them. What fellow- 
 ship hath Christ with antichrist, the righteous with the 
 wicked, the servants of the Lamb with the servants of the 
 beast ? But I leave this for further answer to those, who, 
 although they are nearer to this man that hath published 
 this opinion than I am, yet hath (according to truth) con- 
 fessed in writing, " that there is nothing to be expected 
 from Christ by any member of the church of England, but 
 a pouring out of his eternal wrath upon them."'° 
 
 /. Well, I praise God, I am much informed in these 
 
 >° Mr. De Cluse, Advertis. page 9. have conducted its affairs, until it 
 
 [This gentleman is called by Paget chose for its pastor the celebrated Mr. 
 
 the "ancientest and busiest elder" of John Canne. Paget 's Arrow against 
 
 Mr. Henry Ainsworth's church at the Separation of the Brownists, pp. 
 
 Amsterdam. He had been :>. mem- 126,46,S6.ed.l618. He also translated 
 
 ber of the French reformed church, into the French language Ainsworth's 
 
 and desired the oflBce of the ministry treatise on the " Communion of 
 
 in that community. The reasons for Saints." Hanbury's Hist. Memorials, 
 
 his separation are said to have been, i. 273, 616. The book referred to 
 
 " their sins in their public worship ol"* above, was probably written in oppo- 
 
 God, and administration of the church, sition to the sentiments of Mr. Bright- 
 
 as praying out of human prescribed man, of which, Paget says, he made 
 
 liturgies, preaching from human apo- " manifold erroneous collections 
 
 cryphal catechisms, baptizing such as whereof he is also convinced in that 
 
 are not in the covenant of Christ, and book which was shortly after written 
 
 the like." He frequently exercised fortherefutation and reproof of him." 
 
 his gifts in the church of which he An Arrow, &c,; pp. 88, 89. See 
 
 became an elder, and after the death of also Addenda 'B!] 
 Mr. Ainsworth, appears for a time to 
 
JUDGED AND CONDEMNED. 157 
 
 things; yet one thing more I will desire your answer 
 unto. The case standeth thus with me : in these things I 
 am betwixt faith and doubting ; though the rather I 
 believe these things you say are true, and that I may never 
 go to these assemblies again without sin; but I am not 
 so persuaded thereof that I dare suffer for it. What if I 
 should, not having faith to suffer, for fear of persecution, 
 go to their worship again ? 
 
 C. It were your most fearful sin, which I prove thus ; 
 and I pray you observe it well : you must do it, either as 
 being verily persuaded you do well, and then all this 
 beginning of light in you should be extinguished, and so 
 your estate is with the worst, if not worse : or else you 
 must do it, doubting whether you do well or no ; for I 
 hope you will not say, you do it knowing you do evil. If 
 you do it doubting, the Lord saith, it is sin ; which I hope Rom.xiT.23. 
 you will acknowledge, and not approve yoiirself to do well 
 in sinning, and then God is merciful to forgive your sin, 1 jghn i. 9, 
 either this or any other. But If you say, you sin not 
 therein, doing It doubtingly, you make God a liar, who 
 salth, it is sin, and your sin remaineth. 
 
 I. What if I should many times go through weakness? 
 
 C. If you unfeignedly repent, being through weakness, 
 there is mercy with God, though it should be seventy times Matt. xTja. 
 seven times in a day. But we had need to take heed of our ' 
 repentance. The apostle saith, where there Is godly sor- 
 row for sin, what care it worketh in you, yea, what indigna- 2 Cor. vu. 
 titm, &c. ; and custom in sin Is dangerous, we had need to 
 take heed we be not hardened, through the deceitfulness ofneh. ul is. 
 sin. 
 
 I. Then you hold, that if any man approve himself in 
 sinning, his sin remaineth. 
 
 C. If any man sin, and say he hath not sinned, there is 1 john i. s. 
 no truth in him; and God will enter into judgment with him. j»r. a. as. 
 
158 PERSECUTION FOR RELIGION, 
 
 /. Then absolutely I see, that if any man worship the 
 beast, or his image, &c., as before you have showed, he 
 neither hath faith nor fear of God in him, what show of 
 godliness soever he maketh. But what say you, may not 
 a man that separateth from all uncleanness, though he yet 
 see not the way of Christ in his ordinances, may not such 
 A man be saved ? 
 
 C. Yes, upon this condition, that he believe in Jesus 
 
 Christ for his only righteousness, and be willing and ready 
 
 to hear and obey his ordinances. An example hereof we 
 
 Acts X. have in Cornelius. But if any will not hear that prophet, 
 
 Acta iii. 22, . •' r r ' 
 
 ^^- Christ Jesus, in all things whatsoeoer he shall say unto them, 
 
 [he] shall be destroyed out of his people. 
 I. What do you mean by " will not hear ?" 
 C. That when any part of the ways of God is manifest 
 to them, they despise and contemn it, or carelessly neglect 
 it ; otherwise men may not receive some of Christ's truth, 
 and yet not be said that they will not receive it. 
 
 /. Next after forsaking the ways of wickedness, and 
 
 embracing Christ for our righteousness, what must we do ? 
 
 C. Christ's whole testament teacheth this, and no other 
 
 way ; after repentance from dead works, and faith towards 
 
 Mark xvi. God, to bc baptized with water; and a cloud of witnesses ; 
 
 16; Acts ii/ n- i i t r^ 
 
 II'- ^'"is'*' ^'^'""S these the beginnings of Canst, a.-aA. foundation. 
 
 Hei). Ti. I, /. May none be admitted to the church to partake in 
 the ordinances, except they be baptized ? 
 
 1 Cor. iT. 6. C. If any teach otherwise, he presumeth above that 
 
 GaL i. 8, 9. which is written, and therefore ought to be held accursed. 
 For there was never true church, since Christ's mani- 
 festing' in the flesh, joined together of unbaptized persons, 
 though some have vainly published the contrary.^ 
 
 1 [Christ was manifested; 1662.] nings of his church ? That there was 
 
 " [" Is this so strange to John Ro- first one stood up and made a cove- 
 
 binson ? Do we not know the begin- nant, and then another, and these 
 
JUDGED AND CONDEMNED. 159 
 
 /. True, I think that cannot be denied, where the per- 
 sons were never baptized ; but now the members of the 
 church of Rome, from whence the baptism of the church 
 of England cometh, are baptized, therefore why need they 
 again be baptized ? 
 
 C. If they be baptized with Christ's baptism, I will 
 acknowledge they need not again be baptized: but that 
 the baptism of the church of Rome is Christ's baptism, that 
 can never be proved; for Christ requireth that only his 
 disciple should baptize his disciple, and into his body: 
 none of which is in Rome's baptism.^ For Christ's adver- 
 saries wash with water those that are not Christ's disciples, 
 into the body, not of Christ, but of antichrist. 
 
 /. I confess that the church of Rome, and members 
 thereof, are the church and members of antichrist, but 
 they use the water and words in their baptism that Christ 
 appointed. 
 
 C. What then ? Is it therefore Christ's baptism ? The 
 conjtirors used the same words that the apostles did, ^e Actsxix.i3, 
 adjure you by the name of Jesus, &c. ; yet abominable was 
 their action. Also, Unto the wicked said God, What hast p^. i. [le.] 
 thou to do with my ordinances, or to take my word in thy 
 mouth ? &c. Also the papists use the same words of their 
 church, that Christ hath appointed to be used of his, as 
 also of their ministry ; is it therefore Christ's church and 
 
 two joined together, and so a third, God hath Predestinated Concerning 
 and these became a chufch, say they; Man. Printed 1620, pp. 169, 170.] 
 which we deny, except a synagogue ^ [" The church of Rome at this 
 of Satan. For was ever church of day, and for divers hundred years, 
 the new testament made by a cove- not being made by baptizing believers, 
 nant without baptism .' There is not but by washing fleshly infants upon 
 the least show for it. In this they confession of sureties for them, there- 
 run to Israel's renewed covenant, fore they have not Christ, but are in 
 wherein again they acknowledge Rome God's account as the worst pagans, 
 and England true churches in their Egyptians, &c." — A Description, &o. 
 foundation-'V- A Description of what p. 166.] 
 
160 PERSECUTION FOR RELIGION, 
 
 ministry? They use also the same washing water and words,* 
 in baptizing their bells,* that they use in their baptizing 
 their infants ; is it therefore Christ's baptism ? If answer 
 be made, Bells are not to be baptized ; I answer. No more 
 are the seed of wicked persecutors, by our opposite's own 
 confession. If this were any thing, you should see what 
 wiU foUow : the baptism of Rome is Christ's baptisin, be- 
 cause they use water and these words; so if any use 
 water and these words, as the Jews, or any other of 
 Christ's adversaries (as the papists are), there is Christ's 
 baptism. Consider this, and see what truth there is in it. . 
 
 /. Though the baptism of the church of Eome should 
 be nought, yet the baptism of the church of England' may • 
 be good, in that there be many thousands that were never 
 baptized in the church of Rome. 
 
 C. I answer, that the first beginning of the churchof 
 England was made of the members of the church of Rome, 
 as is apparent in the days of king Henry the eighth, and 
 afterwards in the beginning of queen Elizabeth's reign, 
 after queen Mary's death, and so continueth unto this 
 day ; and the long continuance of it, maketh it not 
 
 * [words, and washing with water ; certmn psalms, he is newly marked 
 
 1662.] again with seven crosses without, and 
 
 ' [" In the blessing and exorcising four crosses within, which are made 
 
 of a bell, they give him godfathers with the chrism with the bishop's or 
 
 and godmothers, which hold the rope his suffragan's thumb, who at every 
 
 in their hands; the suffragan, asketh cross repeats these words: ' Conse- 
 
 certain questions of the bell ; they cretur et sanctificetur Domine signum. 
 
 clothe him in white, sprinkle him istud in nomine Patris et Filii, et 
 
 with holy water and salt; the bishop Spiritus Sancti.' In all this cere- 
 
 or his suffragan anoints him vrith oil, mony there is nothing wanting but 
 
 with many signs of the cross, praying the word baptism, save that it is done 
 
 God that he will grant power unto somewhat more diversely." — DuMou■^ 
 
 the bell against the secret assaults of lin, Defence of the Catholic Faith, p. 
 
 the devil, against thunder and tem- 309, ed. 1610. Sleidan, Comment, 
 
 pest, and for the comfort of souls de- lib. xxi. fol, 3S0, ed. 1559.] 
 parted ; then after the singing of 
 
JUDGED AND CONDEMNED. 161 
 
 approvable.^ And the papists themselves bid the protest- 
 ants prove if they have or hold any other baptism, church, 
 or ministry, than that they have from them, and show it, 
 and they will recant. Besides, the baptism now practised 
 in the church of England is no better, no otherwise than 
 that of Eome : for the church of Eome baptizeth all the 
 infants of the most wicked that are in her dominions ; and 
 so the church of England baptizeth all the infants of the 
 most wicked that are in the king's majesty's dominion^: 
 and of thig timber are both these churches built; and 
 therefore we may truly say, " As is the mother, so is the 
 daughter."^ And as they are in their first building, so are 
 they in most of their laws, lords, lawmakers, courts, and 
 thousands of their abominations, insomuch that it is plain 
 enough, the latter is the very image of the first; unto 
 which, whosoever submitteth, or obeyeth, or maintaineth 
 their baptism, or any other of their human trash, he shall 
 be tormented in fire and brimstone for evermore, and shall 
 
 never have rest day nor night. And therefore in God's Rev 
 
 Cii.] 
 
 " [" Their parishes were at first himself acknowledgeth, that the Lord 
 constituted, as now they stand, of the never made covenant with Rome nor 
 members of antichrist, to wit, the England ; and not only Brownists, 
 idolatrous papists, and of all other but Calvinists, church of England, 
 kind of most notorious sinners, scoff- and others, apply all these things — 
 ers at religion, &c. This profane against Rome ; yet being loth to cast 
 multitude, without any profession of her down to the ground, even all of 
 faith and repentance, were forced and them retain and maintain the Baby- 
 compelled by human authority in the lonish, Egyptian, and Sodomitish 
 beginning of queen Elizabeth's reign, washing of the habitation of devils> 
 to be members of their church, and for the outward badge of their Chris- 
 so have continued, they and their tianity, wherein they take the chief 
 seed ever .since, contrary to the ex- corner-stone of Babylon for founda- 
 press word of God." — Canne's Neces- tion, contrary to the express command 
 
 sitieof Separation, p. 196.] of the Lord therefore shall they 
 
 ' [" That such is and was the estate be destroyed, and are in God's account 
 
 of Rome and England when John so far from being true churches, that 
 
 Robinson and his company left it, old they are synagogues of Satan." — A 
 
 Brownism freely confesseth ; yea, he Description, &c. pp. 157, 158.] 
 
 xiv. 
 
162 PERSECUTION FOR RELIGION, 
 
 fear cast away that cursed action of washing, where was 
 neither Christ's disciple administering, nor his disciple 
 upon whom it was administered}- nor Christ's body or 
 church baptized into : and obey Christ's voice in becomiog 
 his disciple, and [in coming] to his church, that you may 
 be baptized by his disciple, and be made a member of 
 his body or church. This only is Christ's baptism, and of 
 him acknowledged, and ought to be of all his disciples; 
 and the contrary to be held accursed, and in no sort 
 maintained or kept. 
 
 /. It is objected, that we must cast away that which is 
 man's ordinance, and retain that which is God's ordinance, 
 namely, washing, and water, and words. 
 
 C. I deny that any thing in that action was God's ordi- 
 nance or appointment. What truth ia there in this, to 
 say, that because God appointeth water, and washing, and 
 words in his baptism, therefore, howsoever water, and 
 washing, and these words are used, that is Christ's ordi- 
 nance? I confess, water, and washing, and words are 
 God's ordinance, being used as he hath commanded, the 
 which I acknowledge must be held ; but this use of them, 
 or action forespoken of, being not the use of them, or 
 action appointed of God (aa the adversaries confess) is to 
 be cast away as execrable. 
 
 /. Further, it is objected, they repent of that which is 
 evil, and retain that which is good. 
 
 C. For the better discovering ai this deceit, let us con- 
 sider what is the evil, they confess and that they repent of. 
 Say they, an unlawful person performed an unlawful 
 action upon an unlawfuF person ; this is the evil. Now 
 this is the question, whether this action thus unlawfully 
 performed may be kept, and yet repented of? The scrip- 
 proT.xxviii. turc tcachcth, that not only confessing, but forsaking sin, 
 is repentance. Can a thief that hath stolen goods, repent 
 
JUDGED AND CONDEMNED. 163 
 
 thereof to acceptance with God, and not make restitution 
 to the party wronged, being in his power, or having 
 ability to restore ? I would know how this will be main- 
 tained; for the one is a greater theft than the other. 
 
 /. It is further objected, that Jeroboam's followers had 
 no right to circumcision in their idolatrous estate, yet such 
 as were circumcised in that estate, were not afterwards 
 circumcised when they came to repentance. 
 
 C. It is their forgeiy so to object ; for, either they had 
 right to circumcision, being true Israelites, although in 
 transgression, or else none had right to circumcision in the 
 world ; no, not Judah. For, what can be said, but that 
 because the ten tribes were in rebellion against God, 
 therefore they had no right to circumcision ? May not 
 the same be said in as high a measure of Judah? Was 
 Israel's sin half so great as Judah's ? If it be said, that 
 Israel forsook the place of God's worship, the temple ; so 
 did Judah too, worshipping under every green tree, and 
 grove, and high place : whatsoever can be said of the one, 
 as much may be said of the other. This is a mere 
 deceitful forgery, raised up by Satan in the hearts of his 
 false prophets, to deceive themselves, and them that shall 
 perish, if they repent not ; in that they receive not the 
 love of the truth, but believe these lies, and have pleasure 
 therein; concluding from this false ground, that because 
 the Israelites in transgression were circumcised, and after 
 coming to repentance were not circumcised again : so 
 Egyptians, Sodomites, and Babylonians, never having been 
 Israelites, baptized in the synagogues of Satan, are not to 
 be re-baptized (as they call it), there being no comparison 
 betwixt the persons ; the one being true Israelites accord- 
 ing to the flesh, God's people, to whom by God's appoint- 
 ment circumcision appertained, and who should have 
 increased their transgressions if they had not performed 
 
164 PERSECUTION FOR RELIGION, 
 
 it; and the other true Babylonians, God's adversaries, 
 unto whom God threateneth his judgments, for taking his 
 ordinances in their mouths or hands. 
 
 /. I see indeed there is no true proportion betwixt the 
 persons in circumcision and baptism ; for the one were the 
 persons appointed of God to be circumcised, which circum- 
 cision taught them the forsaking of their wicked ways, and 
 
 Gal. y. 3. bouud them to the observation of the law, and they had 
 no cause to repent of that their action : the other are not 
 the persons appointed of God to be baptized, but sinned in 
 that their action, and must repent thereof, by your oppo- 
 site's own confession. Bub if this be granted, this ques- 
 tion ariseth. Who shall then baptize after antichrist's 
 exaltation ? 
 
 C. For answer to this, there are three ways professed 
 in the world; one by the papists, and their several suc- 
 cessors, professing succession from the pope and his minis- 
 ters; another by the familists^ and scattered flock, that 
 none may intermeddle therewith lawfully, till their extra- 
 ordinary men come; another, we and others affirm, that 
 any disciple of Christ, in what part of the world soever, 
 coming to the Lord's way, he by the word and spirit of 
 ijrod preaching that way unto others and converting; he 
 may and ought also to baptize them. The two former I 
 shall through the help of God confute, and confirm the 
 latter by the scriptures. 
 
 First, to the papists and all their several successors, 
 some standing for all, by succession from Rome, some for 
 more, some for less, some for nothing but baptism, being 
 of our judgment for the appointing of their ministry. To 
 
 pb. 1. 16. them all I answer with the words of the Lord, Wlmt have 
 antichrists ministers to do to take GocHs word in their 
 
 ' [See Addenda, note A.] 
 
JUDGED AND CONDEMNED. 165 
 
 moittJis, or to declare his ordinances, seeing they hate to be_ 
 reformed, and have cast God's word behind their backs ? If 
 they have nothing to do with his word and ordinances, 
 then not with ministry and baptism. Besides, God hath 
 forbidden that the adversaries of him, his temple, and 
 them that dwell in heaven, should build, according to that 
 of Neh. ii. 20, The God of heaven, he mil prosper us, and we 
 his servants will rise up and build ; but as for you, you have 
 no portion, nor right, nor memorial in Jerusalem. 
 
 Secondly, to that fantastical sect I answer ; it is their 
 dream and false vision to look for extraordinary men, for 
 God hath not spoken it. For if an angel from heaven eai. i. 8, 9. 
 should come and preach otherwise than those extraordinary 
 men the apostles have preached, which none else could 
 preach, and which is written in Christ's testament, we are 
 to hold them accursed. Which truth none need go into 
 heaven to seek, but every one that searcheth the scriptures 
 may find by the direction of the Holy Ghost, which God Acts v. [32.1 
 hath promised to aU that obey him and ask it. ° "'■ ^' 
 
 I. Now I pray you let me hear your confirmation of 
 your practice. 
 
 C. As it was in the second building of the material 
 temple, after the captivity of Babylon in Chaldea; so, 
 according to the true proportion, it is to be in the second 
 building of the spiritual temple, after the captivity of spiri- 
 tual Babylon. Now this is [to be] observed in the former, 
 that every Israelite with whom the Lord was, and whose 
 spirit the Lord stirred up, was commanded to go and build, Ezra i 3, 5. 
 though some were more excellent in the business than 
 others So now, every spiritual Israelite with whom the 
 Lord is, and whose spirit the Lord stirreth up, are com- 
 manded to go and build, and the Lord will prosper them 
 in rising up and building, though some be more excellent 
 in the business than others ; the beginning of which spiri- 
 
166 PERSECUTION FOR RELIGION, 
 
 tual building is, first, to beget men anew by the immortal 
 seed of God's word, so making them living stones, and 
 
 1 Pet. ii. [5.] thereupon to oouple them together a spiritual house unto 
 God, upon the confession of their faith by baptism, as the 
 scriptures of the new testament every where teach, as 
 before is showed. 
 
 I. It is confessed of many, that any that hath gifts may 
 preach, and convert, but not baptize.^ 
 
 C. Such our Saviour accounteth hypocrites, and re- 
 proveth, that held it was lawful to swear by the temple, 
 but not by the gold of the temple ; by the altar, but not 
 
 Matt, xxiii. by the offering on the altar : to whom he saith. Whether is 
 greater, the gold, or the temple that sanctifies the gpldl ike 
 offering, or the altar that sanctifies the offering ? So may I 
 say. Whether is greater, the water and washing, or the 
 word that sanctifies the water ? 
 
 /. What other example have you in the scriptures,- that 
 an unbaptized person may baptize ? 
 
 C. If there were no other than that aforementioned, it 
 were sufficient. An Israelite circumcised in flesh, God 
 stirring up his heart, was to build the temple made with 
 hands, from the first stone to the last ; so an Israelite cir- 
 cumcised in heart, God stirring hun up, is to build the 
 temple made without hands, from the first stone to the 
 
 ' [" Though a private man might quently, that you and all your corn- 
 dispense the word alone; yet doth it panies in England, wanting pastors, 
 not follow that he may administer are unbaptized. .... Some of the 
 both the word and the seal thereof: Brownists acknowledging it lawful for 
 both which are joined in baptism, and any disciple to preach and convert, 
 jointly administered."— Perkins on but not baptize: though others of 
 Galatians, p. 258, ed. 1604. them hold, that disciples of Christ, 
 
 "John Robinson, preacher to the though not in office of pastor or elder, 
 
 English at Leyden, hath printed half may convert and baptize also, upon 
 
 a sheet of paper, who laboureth to which they have been at deadly jars 
 
 prove, that none may baptize but pas- these many years." A Description, 
 
 tors or elders of a church, and conse- &c. pp. 154, 162.] 
 
JUDGED AND CONDEMNED. 167 
 
 last, beginning with, Go, preach and baptize, teaching to CMatthew 
 
 xxviii 19.1 
 
 observe all that God commands, as Christ teacheth his dis- 
 ciples to the end of the world. But further, we have the 
 particular example of John Baptist, who being unbaptized, 
 preached, converted, and baptized. 
 
 /. But John Baptist was an extraordinary man, it will 
 be objected, for Grod spake to him extraordinarily. 
 
 C. What then, is not his practice written for our in- 
 struction? God hath spoken at several times after sundry ^eb.ii.&e. 
 manners, yet all to one end. As for this of John Baptist, 
 the same God that spake to John Baptist in the wilderness 
 his word, the same God speaketh to us in his scriptures 
 the same word he spake to John ; and therefore seeing the 
 Lord hath spoken, who shall not preach and practise ac- 
 cording to his word ? seeing now God speaketh to no par- 
 ticular persons ; for whatsoever is written aforetime is toritten Kom. xv. 4. 
 for every maris instruction.^ 
 
 I. Many famous men, as Mr. Perkins and others, confess 
 that if a Turk should come to the knowledge of the truth 
 in Turkey, he might preach the same to others, and con- 
 verting them, baptize them, though unbaptized.^ 
 
 ' [" Every believer hath Chjist and receive them into the church ? The 
 hia apostles, commanding him to covet primitive churches never knew this, 
 to preach, 1 Cor. xiv, 1 ; and to call who all were gathered by faith and 
 aU to come, Rev. xxii. 17 ; and when baptism, and who were without pas- 
 they come, to baptize them. Here torsagood while. Acts xiv. 21, 23, for 
 is the King and Lawgiver, the city a young disciple may not be a pastor, 
 Jerusalem, the new testament, with 1 Tim. iii. 6; and they increased and 
 her gates open ; and the Spirit of grew, being left of the apostles for a 
 God bidding all come freely ; and all season, who after their long journeys 
 the faithful made kings and priests to other places, came to them again, 
 unto God, 1 Pet. ii. 5 ; Rev. i. 6. and taught them the order of having 
 What should let that they may not pastors in every church." — A De- 
 baptize till they have officers, or when scription, &c. p. 164.] 
 the officers are sick, die, are in pri- " [" If in Turkey or America, or 
 son, or the like ? Doth their power elsewhere, the gospel should be re- 
 then cease to baptize any ? and so to ceived of men, by the counsel and 
 
168 
 
 PERSECUTION FOR RELIGION, 
 
 C. True, but this mystery of iniquity so prevaileth, 
 persuading many that they are Christians, because they 
 had baptism in their infancy, when it appertained not to 
 them, that they think their case is better than the Turksj 
 though, alas ! it is much worse : for it shall be easier for 
 the Turks than for them, if God's word be true. Are not 
 all Jews and Gentiles in one estate by nature? and is 
 there more than one way of coming to Christ for them 
 Gal. iii. 26, both, namely, to be the sons of God by faith, and to put 
 on Christ by baptism ? Who hath set up his new way ? 
 Christ or antichrist ? 
 
 /. Many of those called Brownists, do confess that they 
 are reasonably persuaded that antichristians coming to the 
 truth may be baptized ; ' and they would not differ with 
 you concerning that, but that you deny infants' baptism. 
 
 persuasion of private persons, they 
 shall not need to send into Europe 
 for consecrated ministers, but they 
 have power to choose their own mi- 
 nisters from within themselves ; be- 
 cause where God gives the word, be 
 gives the power also.'' Perkins on 
 Galatians, p. 35, ed. 1604. " All 
 which I have showed to this end, 
 to make plain, that if John Rob- 
 [inson] and others did walk in the 
 path of the Lord, as they follow the 
 vision of their own hearts, they should 
 be constrained to practise that in the 
 building of the church of Christ, which 
 they disapprove in us ; that is, that 
 when they separated from that habi- 
 tation of devils, Rome, and were to 
 combine themselves together to be a 
 church, some one must baptize, not 
 being yet pastor or elder. For there 
 must be a flock before a shepherd, as 
 were all the churches of the primitive 
 time, and as was Jo. Rob[inson's] 
 flock before they, made him their 
 
 shepherd." A Description, &c. p. 
 1S8.] 
 
 ' [Whether a " Turk coming to the 
 knowledge of Christ, and to faith 
 by reading the new testament, and 
 withal teaching his family, and con- 
 verting it, and others to Christ, and ■ 
 being in a country whence he cannot- 
 easily come to Christian churches, 
 whether he may baptize them whom 
 he hath converted to Christ, he him- 
 self being unbaptized .' Zanchius 
 answers, ' I doubt not of it, but that 
 he may, and withal proride, that he 
 himself be baptized of one of the three 
 converted by him.' The reason (he 
 gives) is, because he is a minister of 
 the word stirred up extraordinarily of 
 Christ ; and so, as such a minister 
 may, with the consent of that small , 
 church, appoint one of the communi- 
 cants, and provide that he be baptized 
 by him." Robinson's Justifi(^ation of 
 Separation, pp. 339,^349, ed. 1639.] 
 
JUDGED AND CONDEMNED. 169 
 
 t 
 
 What say you, may not the infants of the faithful be 
 baptized? 
 
 C. No, except God have appointed it. 
 
 I. You know it is granted that there is neither plain 
 command nor example for it in Christ's testament, but 
 from the consequence of circumcision in that covenant that 
 God made with Abraham and his seed, Gen. xvii. [2,] and 
 other places agreeing therewith. 
 
 C. Let us endeavour to put an end to this, if it may be, 
 in short. I demand of you, what covenant the Lord 
 meaneth here ? It must be granted, he meaneth either 
 the covenant of the land of Canaan, with all the promises 
 thereof, or the covenant of Christ's coming of his loins 
 cencerning the flesh, or else the covenant of life and salva- 
 tioi^ by Christ ; one of these three it must needs be. Let 
 me have your answer, or any man's hereto. 
 
 /. The first and second cannot be pleaded, therefore it 
 must be the third, namely, life and salvation by Christ. 
 
 C. Well then, I demand, hath the fleshly children of the 
 faithful more pri^lege to life and salvation than the 
 faithful themselves ? 
 
 /. No, I think it cannot be said. 
 
 C. Well then, I affirm that the faithful have right to 
 this covenant of life and salvation only upon their re- 
 pentance and faith, and not otherwise : and so have their 
 children, and not otherwise, except you will say they have 
 greater privilege than the faithful, or else that they shall 
 have life and salvation by their parents' faith, or else that 
 they have right and title to it, whether they repent and 
 believe or no. If any say they have right and title to it 
 by God's promise, I answer, God hath promised life and 
 salvation by Christ to none that are under condemnation, 
 but only by repentance and faith ; let any show the con- 
 trary if they be able. If any say, as some foolishly have 
 
 PERSECUTION, &C.J M 
 
170^ PERSECUTION FOR RELIGION, 
 
 done, being urged, that it is the covenant of the visible 
 church; what covenant is that but the covenant of life 
 and salvation made to the faithful, Christ's body and 
 church? And therefore, seeing they are so confounded 
 herein, some teaching one thing and some another, some 
 that infants have neither faith nor repentance, but by vir- 
 tue of the covenant made to their parents ; others teach that 
 repentance and faith is to be performed of every one that 
 is to be baptized, and that infants may repent and believe 
 by their sureties, till they come to age themselves : seeing, 
 I say, they are thus confounded herein, having nothing 
 in Christ's perfect testament, only some show of a forged 
 consequence, and also that they agree not amongst them<- 
 selves; let us take heed of profaning the Lord's holy 
 ordinance, administering it where he hath not commai^ed. 
 Many other things mi^t be said, but this may suflSce, 
 seeing much is already written, and more may be ere 
 long, knowing they have nothing to say but their several 
 conceits. 
 
 /. But what do you then hold of infants ? 
 3, &o'. ; xix! C. That they are innocents, as Christ teacheth, that 
 
 14 &e. ; 1 
 
 Cor. xiT.'20. they have no knowledge, that God speaketh not to them, 
 Jonah iv.ii! requiring any thing at their hands, and therefore they have 
 Rom'Tii'l- '^^^ sinned, seeing sin is the breach of God's law. 
 \ ^lAii I- Then you hold they shaU be saved ? 
 Kom. iT. 15.' Q ^Yherefore should they be condemned ? 
 
 I. For that original sin, they have received from Adami 
 C. Well, it is not my purpose now, time wiU not serve, 
 to answer all the objections that are made in this matter. 
 In short, I trust to cut down that conceit, that any infant 
 should be condemned, as thus. I demand of you, did any 
 of Adam's posterity fall deeper in that transgression than 
 he himself? 
 
 7. No, I never heard it affirmed ; but as deep as he. 
 
JUDGED AND CONDEMNED. 171 
 
 C. Well, out of your own ground you shall be con- 
 vinced : Did God ever purpose or declare that Adam for 
 that transgression should go to hell? Consider it well 
 before you answer. 
 
 /. No ; for from eternity he purposed that Christ 
 should be betwixt that sin and condemnation. 
 
 C. You say true. Then for that sin God never pur- 
 posed to condemn Adam to hell. If not him for that, why 
 any of his posterity for that ? Let this be considered, it 
 is your own ground. Further, I say, and that without 
 contradiction, it was never God's purpose that any should 
 go to hell, but for refusing Christ. This is condemnation, John lu. 19. 
 that light, or .Christ, is come into the world, and men love 
 darkness better. And Christ will condemn the world ofjohnxvi. 9. 
 sin, because they believe not in him.* 
 
 /. I cannot contradict you in this, I will better consider 
 of it. But, I pray you, what hold you then of predes- 
 tination ? 
 
 C. If you conceive the former, you may see what I 
 hold ; namely, that, before all beginnings, it was God's 
 purpose, or predestination, that salvation should consist in 
 the receiving, or believing in Christ, and condemnation 
 in refusing of Christ. He that will not believe shall be Markxrf.ie. 
 damned, and not otherwise. 
 
 * [" Further, I say, it was never of all the earth to do ? The scripture 
 
 God's purpose to execute upon Adam saith, This is condemnation, that 
 
 for that transgression, condemnation light, or Christ that true light, ia 
 
 to hell ; in that, he purposed to send come into the world, and men love , 
 
 Christ betwixt, in whom, Adam be- darkness better. And Christ will 
 
 lieving, he should be saved. If A dam condemn the world of sin, because 
 
 himself, for his own sin was not con- they believe not in him. Condemna- 
 
 demned to heU without remedy, shall tion consisteth in refusing Christ, he 
 
 any of his posterity be sent to hell, that will not believe shall be damned, 
 
 without remedy, and that for his sin ? and not else. For God hath shut up 
 
 Seeing they fell no deeper in the all in unbelief," A Description, &c. 
 
 transgression than he, if so deep. p. 115.] 
 Is this equal and right for the Judge 
 
 M 2 
 
172 PERSECUTION FOR RELIGION, 
 
 /. Then you hold that God hath predestinated some to 
 be saved, and some to be damned ? 
 
 C. Yes, as I told you, namely, the receivers of Christ 
 to be saved, and the refusers of Christ to be damned. 
 But that God hath predestinated or appointed some to the 
 means and end, namely, to be wicked and to be damned,' 
 is the most blasphemous conceit that ever Satan foisted 
 into man's heart or brain. 
 
 I. But are men left then to their own free-'wiU ? 
 
 C. What do you mean by free-will ? 
 
 I. Ability of ourselves to do good or evil. 
 
 C. You say well, that truly is free-will. To do evil^ 
 
 and to resist God's word and Spirit, we have free-will or 
 
 ^f^^"'"**' power of ourselves. But to do good, or to receive God's 
 
 word or Spirit, we have no power of ourselves. God 
 
 phiL ii. 13.J worketh the will and the deed hereunto. We are both 
 
 begotten again of God, by his abundant mercy in Christy 
 
 1 Peter i. 3, to that heavenly inheritance, and kept by his power, through 
 
 faith, unto salvation. So that nothing appertaineth to us 
 
 but shame; to him only appertaineth the glory for ;our life 
 
 from death, and for our preservation therein. 
 
 I. How comes it then that some do believe, and some 
 do not ? " 
 
 C. That any do believe, I have showed you the cause, 
 without the which none could believe; namely, God's 
 mercy in Christ, in quickening us that were dead, by his 
 powerful arid lively word [and] Spirit. That some do not 
 believe, the cause is, they having free-will to do evil, and 
 to resist God's word and Spirit, use the same, and so do 
 not believe. That any believe, it is thus God's mercy ; 
 that most believe not, the cause is not God's, but their 
 own wicked, resisting wUl. 
 
 /. It is said that the reason why some believe not, is, 
 because God doth not effectually call them, as he doth the 
 other ; for if he did, they should come. 
 
JUDGED AND CONDEMNED. 173 
 
 C. This saying is partly blasphemous, partly ignorant. 
 Blasphemous, in that it layeth the cause of their not 
 believing on God, in that he effectually caUeth them not, 
 and maketh God a dissembler in his word, who saith, As 
 
 rEz.'xxxiii 
 
 he liveth, he would have it otherwise. Ignorant it is, in n-i , 
 that such persons, as so say, know not God's work in 
 creating man. For if God had made Adam otherwise 
 than he made him, either unchangeably good or evU, he 
 must have made him either a god or a devil. For if he 
 could not have resisted God, by his creation, then what 
 was he but as God, unchangeable ? And If he could 
 not have resisted the devil, by his creation, what was 
 he but a devil, unchangeable ? Or if he could not 
 have resisted God in eating the forbidden fruit, how 
 could God have manifested his mercy to him in Christ ? 
 Or if he could not have resisted the devil therein, how 
 could God justly pour out his judgments upon him for his 
 obedience to Satan, God creating him thereunto.* 
 
 Now for us, Adam's posterity, it is granted of all, that 
 we have the same wiU or power to evil that Adam had, or 
 rather worse, though not the will to good he had, and 
 therefore men may, and do resist God in his effectual 
 
 ' [" If God had made Adam that he would continue him in that blessed 
 
 he could not but continue righteous, estate he created him in ; if not, he 
 
 he must have made him God, like would bring upon him his judgments 
 
 himself, unchangeable ; or, if God — God not forcing him either way. 
 
 had made him that he could not -but Further, if God had made Adam un- 
 
 sin, what was he then but as the changeably good, that he could not 
 
 devils now are, unchangeable ? But break his righteous law, then it had 
 
 God, in making man, made a very been to no purpose to set a penalty 
 
 good creature, yet subject to change, to that law, which could not be trans- 
 
 by having his will brought to submit gressed. And then had those most 
 
 unto evil through the devil's tempta- holy attributes of God, his justice to 
 
 tions. So that I may conclude, that punish sin, and his mercy to pardon 
 
 God could not make man otherwise upon repentance, been utterly without 
 
 than he made him, a reasonable crea- use towards man." A Description, 
 
 ture, yet mutable, able to obey his &c. pp. 10, 11.] 
 righteous precepts, which, if he did, 
 
174 PERSECUTION FOR RELIGION, 
 
 calling of them, as Adam did in God's effectual forbidding 
 him that tree. God is no respecter of persons, he calleth 
 all effectually, and in good earnest, and whosoever holdeth 
 otherwise, he hath an evil conceit of God.^ 
 
 /. I praise God you have given me great satisfaction iq 
 these thiags. What must we do after our baptism ? 
 
 C. As the saints, our predecessors, did ; they that gladly 
 
 Acta ii. [41, received the word, were baptized, and they continued in the 
 apostles' doctrine, fellowship, breaking of bread, and prayers, 
 walking in fear towards God, and in love, in word and 
 deed, one towards another, according to the blessed rules 
 in Christ's testament ; and also justly and unblameably 
 towards all men, that they may cause their conversation, 
 
 LMattv. i6.]as well as their doctrine, to shine before men, that men 
 may see their good works, and glorify their Father which is in 
 heaven, without the which conversation, all profession is 
 nothing. 
 
 /. It is a great stumbling-block to many, that divers 
 who profess religion walk corruptly in their conversation ; 
 it is a great cause that the wicked open their mouths 
 against God's truth. 
 
 C. Alas, it is most lamentable ! But God's people 
 must know, it hath been, and will be so, unto the end of 
 
 a7];'icor.v! the world; and therefore hath Christ Jesus appointed 
 means for the redressing thereof In his church. And we 
 may not justify nor condemn any religion whatsoever by 
 men's personal walkings. May we say the religion of the 
 
 ' [The whole of the above paa- thetimeof James with those of Henry 
 sages, commencing on page 170 up to VIII. and Edward VI. As they 
 this point, on original sin in infants, thought alike on these subjects, so also 
 iiee-will, and predestination, are to did their opinions coincide on the main 
 be found in the first edition onljj, topic of the tract — liberty of con- 
 being omitted in all the subsequent science. See the Historical Intro- 
 reprints. They are important, as duction, for the evidence on this 
 placing beyond question the accord- subject.] 
 ance in sentiment of the baptists of 
 
JUDGED AND CONDEMNED. 175 
 
 philosophers was good, because of their moral virtues ? or, 
 that the religion that Judah and David professed was 
 evil, because of Judah's incest, and David's adultery and 
 murder ? or the religion of Christ evil, because that one LaoT?!™! 
 
 xl. (2 17.1 
 
 that professed it fell into incest ? God's people had need i cor.'v. ii.] 
 to take heed of sinning, whereby to cause the adversaries 
 to blaspheme, for the which God may make them examples 
 to all succeeding ages. 
 
 /. I give you hearty thanks for your pains with me in 
 these things, and I trust I shall not let them slip, but 
 remember them all my life, and put them in practice. 
 
 C. The glory and thanks thereof only belongeth to God, 
 for to him it is due ; but this I desire you to consider, that 
 the knowing of the will of God, without practising it, doth 
 us rather hurt than good ; the scripture saith. Not the S"™- 'v " ' 
 knowers, but the doers are justified. And he that knows his [Luke xii. 
 
 9 47.1 
 
 master^s will, and doth it not, shall be beaten with many 
 stripes. Many there be in this nation, with grief of SOul 
 I speak it, that acknowledge and confess the truth, but 
 practise it not, for some respects or other ; the Lord per- 
 suade all your hearts to the speedy practice thereof, and 
 that by many examples that are left unto you. David, 
 that man of God, saith, / made haste, and delayed not to pa. cxix. en. 
 keep thy commandments. The disciples, immediately, with- Matt ly.csc] 
 put tarrying, followed Christ. The three thousand, the 
 same day they were informed, obeyed the Lord, and were Actsu. C4i.] 
 baptized. The Samaritans, as soon as they believed, were Acts tui. 12. 
 baptized, both men and women. The eunuch likewise. The verse ss. 
 gaoler, Lydia, Paul, and a cloud of witnesses, communing not 
 with flesh and blood, but obeyed the Lord as soon as they 
 believed. Here was no staying to hear what this and that 
 learned man could say against it, as now a days, but as 
 they were confidently persuaded thereof, they obeyed. 
 
176 PERSECUTION FOR RELIGION, 
 
 And so I am assured it shall b^, by little and little, as 
 the kingdom of the beast diminisheth. 
 
 /. I hope I shall testify to all, my speedy walking in 
 the steps of these holy men ; but one thing there is yet 
 which hath much troubled me and others, and in my 
 judgment hath much hindered the growth of godliness in 
 this kingdom, and that is, that many so soon as they see 
 or fear trouble will ensue, they fly into another nation, 
 who cannot see their conversation, and thereby deprive 
 many poor ignorant souls in their own nation of their 
 information, and of their conversation amongst them. 
 
 C. Oh ! that hath been the overthrow of religion in this 
 land, the best able and greater part being gone, and leaving 
 behind them some few, who, by the others' departure, have 
 had their afflictions and contempt increased, which hath 
 been the cause of many falling back, and of the adversaries* 
 exulting. But they will tell us, we are not to judge 
 things by the effects, therefore we must prove that their 
 flight be unlawful, or we say nothing. 
 
 And first. Whereas it is said by some of the fliers,°that 
 many of the people of God fled into foreign countries, and 
 that God gave approbation thereof, as Moses, David, 
 our Saviour Christ in his infancy, and others, thinking 
 hereby to justify this 'their flight : I answer, God pre- 
 served Moses and the rest in their flight till the time was 
 come that he employed them in his service, then in no 
 case would he suffer them to fly : as when Moses mani- 
 fested his exceeding backwardness to the Lord's work, in 
 helping his people out of bondage, using many excuses, 
 Ex. iv. 10— the Lord was very angry with him. And whither did -our 
 Luke i. 80. Saviour fly, when the time came that he was to show himself 
 to Israel? If any of these men can prove the Lord 
 requireth no work at their hands to be done for his glojy, 
 
JUDGED AND CONDEMNED; 177" 
 
 and the salvation of thousands' of ignorant souls in their 
 own nation, let them stay in foreign countries. 
 
 But I trust God's people have learned not to say, the 
 time 18 not yet come that Babel should be destroyed, and 
 the Lord's house builded ; but that the time is come to Hag. i. [2, 
 build the Lord's house, and not to dwell in ceiled houses, 
 nor any way to seek our outward promotion ; which, if it 
 be granted, that the time is come, not only to come out of 
 Babel, but to destroy her, all these objections are nothing, 
 except they prove, that when God called any of his people 
 to his work, they left it for fear of trouble. This doctrine 
 was not approved of God, when the time came that his 
 adversaries were to be rooted out, and that his people had 
 gotten some victory. The Reubenites and the Gadites 
 could have been content to have remained to their most 
 peace and commodity, but Moses said unto them, /SAaZZ ^"^jYi*"- 
 your hreihren go to war, and ye tarry here ? Wherefore now 
 discourage ye the hearts of the children of Israel ? Sac. ; sharply 
 reproving them, as an increase of sinful men, risen up in 
 their fathers^ steads, still to augment the fierce wrath of the 
 Lord. And Moses would not be satisfied, until they had 
 promised that they would go with their brethren to the 
 Lord's work, and would not return to their houses till they 
 had accomplished the same. And the angel of the Lord 
 doth say. Curse ye Meroz, curse the inhabitants thereof, Jud. t. 23. 
 because they came not to help the Lord, to help the Lord 
 against the mighty. Also, because the men of Jabesh- 
 gilead came not up to the Lord to help their brethren, 
 against the wicked men of Gibeah, all the men were jud. xxi. 11. 
 destroyed, and all the women that had lain by men, no 
 excuse whatsoever could serve. 
 
 Did God thus respect his work and people then, that all 
 must put to their helping hand, and none must withdraw 
 their shoulder lest others were discouraged ; and is there 
 
178 PEKSECUTION FOR RELIGION, 
 
 no regard to be had thereof now, but any occasion, as 
 fear of a little imprisonment, or the like, may excuse any, 
 both from the Lord's work and the help of their brethren, 
 that for want of their society and comfort are exceedingly 
 weakened, if not overcome? If answer be made, they 
 perform their duty in both, that they do the Lord's work, 
 the pastor feeding his flock, and the people walking [in 
 fellowship] one towards another ; I demand. Doth the 
 Lord require no more work of them ? doth he not require 
 that they should help to. cast down Babel? If reply be 
 made, they do it by their i books ; I answer, that may be 
 done, and their lights shine by their mouths and conversa- 
 tions also among the wicked, which is the greatest means 
 of converting them, and destroying antichrist^ kingdom : 
 
 Hey. xii. 11. Tksy Overcame, not by flying away, [but] by the blood of 
 the Lamb, and by the word of their testimony ; and they 
 loved not their lives unto the death. 
 
 Matt. V. [u, God's people are the lights of the world, a city set on a 
 hill, a candle set on the candlestick, giving light to all 
 that come in, and therefore must shine by their persons, 
 more than by their books. And great help and encourage- 
 ment would it be to God's people in affliction of imprison- 
 ment and the like, to have their brethren's presence, to 
 administer to their souls or bodies, and for which cause 
 
 Matt. xxy. Christ wHl Say, / was in prison, and ye visited me ; in 
 distress, and ye comforted me \ and unto those that do not 
 so, according to their ability. Go, ye cursed. If men had 
 greater love to God's commands, or the salvation of thou- 
 sands of ignorant souls in our nation, that for want of 
 instruction perish, than to a little temporal affliction, 
 they would neither publish nor practise as they do in 
 this thing. 
 
 Thus have I, in short, showed you my poor ability in 
 these things. And for all other things we hold; as the 
 
JUDGED AND CONDEMNED. 179 
 
 lawfulness of magistracy, God's blessed ordinance : of 
 Christ our Saviour, taking his flesh of the virgin Mary, 
 by the wonderful work of the Holy Ghost, &c. : you may 
 see them in our Confession in print, published four ye^rs 
 ^o.T 
 
 /• Many that be called anabaptists hold the contrary, 
 and many other strange things. 
 
 C. We cannot but lament for it; so did many in 
 Christ's churches in the primitive times hold strange 
 opinions; as some of the Corinths denied the resurrection; 
 and in many of the seven churches were grievous things, 
 which the Lord by his servants warned them of, upon 
 pain of his displeasure and removing of his presence from 
 them; nevertheless, others professing the same general 
 cause of Christ, were commended. 
 
 /. Well, you will yet be called anabaptists, because 
 you deny baptism to infants. 
 
 C. So were Christians before us called sects: and so 
 they may [call] John Baptist, Jesus Christ himself, and his 
 apostles anabaptists ; for we profess and practise no other- 
 wise herein than they, namely, the baptizing of such as 
 confess with the mouth the belief of the heart. And if 
 they be anabaptists that deny baptism where God hath 
 appointed it, they, and not we, are anabaptists. But the 
 Lord give them repentance, that their sins may be put 
 
 ' ["A little after Mr. Smith's death, of Mr. Smith's last sickness and 
 
 Mr. Helwisse and his people published death." Crosby, Hist, of Eng. Bap- 
 
 a confession of their faith It was tists, i. 271. At the end of his first 
 
 supposed to have been chiefly drawn volume, Crosby gives some particulars 
 
 up by Mr. Smith himself, before his of this Confession, collected from a 
 
 decease; but it was called, The Con- work of Mr. John Robinson, written 
 
 fession of Fgith, piiblished in certain in reply : and in the appendix of the 
 
 conelusions, by the remainder of Mr, second volume, the Confession itself 
 
 Smith''s company, and came out in entire, which he obtained subsequent 
 
 the year 1611. At the end of it there to the publication of his first volume. 
 
 was an appendix, giving some account See Addenda, C] 
 
180 PERSECUTION FOR RELIGION CONDEMNED. 
 
 away, and never laid to their charge, even for his Christ's 
 ?ake. Amen. 
 
 r Thus have we in this dialogue, according to our poor 
 ability, answered such objections, as, hitherto in our poor 
 and unworthy testimony, have been objected against any 
 of us concerning persecution for religion: as also with 
 good consciences pointed at the principal things of Mr. 
 Robinson's late book tiU further time.^ 
 
 * [This paragraph was omitted in all subsequent editions,] 
 
 FINIS, 
 
AN HUMBLE 
 
 SUPPLICATION 
 
 TO THE 
 
 KING'S MAJESTY. 
 1620. 
 
A MOST 
 
 HUMBLE SUPPLICATION 
 
 OF MANY OF THE 
 
 KING'S MAJESTY'S LOYAL SUBJECTS, 
 
 READY TO TESTIFY ALL 
 
 CIVIL OBEDIENCE, 
 
 OATH OF ALLEGIANCE, 
 
 OB OTHERWISE, 
 
 AIJD THAT OF CONSCIENCE; 
 
 PERSECUTED (ONLY FOE, DIFFERING IN RELIGION), 
 
 CONTRARY TO DIVINE AND HUMAN TESTIMONIES. 
 
 As fonmceOi. 
 
 PRINTED 1620. 
 
 [This is the title-page of tlie original edition, according to Crosby."! 
 
INTRODUCTOEY NOTICE. 
 
 Since the year 1614, when Leonard Busher presented 
 his petition for liberty of conscience to king James, and to 
 the parhament then assembled, there had been no session 
 of the great council of the nation. In the mean time, the 
 baptists had been called to endure, in many parts of the 
 country, severe persecutions, imprisonments, loss of goods 
 and life ; " not for any disloyalty, nor hurt to mortal 
 man," but because they dared not assent to, nor practice 
 in the worship of God, such things as they deemed con- 
 trary to, or unsanctioned by, his word. 
 
 Constrained by his urgent necessities, James in 1620 
 summoned the houses of Lords and Commons ; but was 
 most unwilling that they should enter upon a considera- 
 tion of the domestic wants and grievances of his people. 
 His inaugural speech promised no relief to tender con- 
 sciences ; his former professions of liberality were un- 
 heeded or forgotten. " For religion," says he, " there are 
 laws enough, so as the true intent and execution follow. 
 The maintenance of religion stands in two points : 1. Per- 
 suasion, which must precede. 2, Compulsion, which must 
 
 HUMBLE SUPPLICATION.] _N 
 
186 INTRODUCTORY NOTICE. 
 
 follow ; for as all the world cannot create a new creature, 
 be it never so little, so no law of man can make a good 
 Christian in heart, without inward grace. Yet it is not 
 enough to trust to a good cause, and let it go alone. 
 Likewise the busypuritans ; do but see how busy they are 
 in persuading the people. But God forbid that I should 
 compel men's consciences, but leave them to the laws of 
 the kingdom ; for the rumour that is spread, tha,t I should 
 tolerate religion in respect of this match which hath been 
 long intreated with Spain for my son, I profess I will do 
 nothing therein which shall not be honourable, and for the 
 good of religion."^ 
 
 The wavering of the king between his hopes and fears, 
 and his feigned unwillingness to tolerate popery, did not 
 deceive the Commons, nor prevent them from exhibiting a 
 determined resolution to put down recusancy by yet 
 stronger measures. Moreover, they boldly expressed their 
 sympathy with the misfortunes of the Elector Palatine, 
 whose cause was regarded as that of all true protestants. 
 They determined to assist him, however distasteful it 
 might be to James, his father-in-law, or adverse to the 
 secret intrigues of their sovereign with France and Spain. 
 There were besides, grievances to be redressed, attacks on 
 the liberty of speech to be resented, and peculators to 
 be brought to justice. They rendered their sessions ever 
 memorable, by the impeachment and humiliation of the 
 renowned lord chancellor Bacon.^ 
 
 • Parliamentary History, vol, v. p. ' Pari. Hist. vol. v. pp. 309, 322, 
 
 315. 331, 334, 3S0. 
 
INTRODUCTORY NOTICE. 18T 
 
 Amid these exciting events the cry of the oppressed 
 could not be heard, and the earnest and loyal " Suppli- 
 cation" of the baptists passed unheeded. But if they 
 suffered much, they were in labours more abundant ; they 
 kept up their separate meetings, and many persons em- 
 braced their sentiments. An opponent says of them, that 
 at this time they had multitudes of disciples ; that it was 
 their custom to produce a great number of scriptures to 
 prove their doctrines; and that they were in appearance 
 more holy than those of the established church.^ Of their 
 attachment to a scriptural faith the following pages testiiyT^ 
 Their temperate, yet noble assertion of the rights of 
 conscience, deserves our admiration and esteem. In this 
 they stood alone among all their contemporaries. 
 
 A comparison of some passages with others occurring in 
 " A Description of what God hath predestinated concern- 
 ing Man,"* which book is understood to be the production 
 of Mr. John Murton and his friends, would indicate the 
 same authorship for the ensuing " Humble Supplication." 
 No copy of the original publication is known to exist. 
 The present edition is reprinted from that of 1662, col- 
 lated and corrected by the reprint of Crosby, who has 
 inserted it in the appendix of the second volume of his 
 History of the English Baptists, and apparently from the 
 first edition of 1620. 
 
 It was also reprinted by the late Kev. Joseph Ivimey, 
 in 1827, with " Persecution for Religion judged and con- 
 demned." 
 
 = Crosby, Hist, of Eng. Baptists, i. 139. ' See before p. 89. 
 
 N 2 
 
188 INTRODUCTORY NOTICE. 
 
 Some difficulty has been experienced in verifying the 
 references, from the indefinite manner of quotation 
 adopted, as also from the quotations being taken in some 
 instances from secondary sources. In two or three cases 
 the search has altogether failed. 
 
AN 
 
 HUMBLE SUPPLICATION 
 
 TO 
 
 THE KING'S MAJESTY; 
 
 AS IT WAS PREBENTBD 1620. 
 
 To the high and mighty King, James, by the grace of God, 
 King of Great Britain, France, and 'Ireland, \our sove- 
 reign lord on earth ;] * 
 
 To the right excellent and noble Prince, Chaeles, Prince of 
 Wales, Sfc. ; 
 
 To all the right honourable NOBILITT, grave and honourable 
 Judges, and to all other the right worshipful Gentey, of 
 all estates and degrees, assembled in this present Parliament. 
 
 Right high and mighty, right excellent and noble, right 
 honourable, and right worshipful ; 
 
 AS the consideration of that divine coimnandment of 
 the King of kings. Let supplications, prayers, inter- p un, ^_ 
 cessions, and giving of thanks, be made for kings, and for all ' ' 
 that are in authority ; that we may lead a quiet and a peace- 
 able life, in all godliness and honesty, doth cause in us a 
 daily practice thereof in our secret chambers for you all, as 
 in duty we are bound, of which the Searcher of all hearts 
 
 ' [Crosby.] 
 
190 AN HUMBLE 
 
 beareth us witness; so let it be pleasing unto your 
 majesty, and the rest in authority, that we make humble 
 supplications and prayers to you, for such our bodily 
 miseries and wants as are upon us, in that it is in your 
 power to redress them ; and especially at this present, in 
 this high meeting, assembled for the public weal of all 
 your loyal subjects. Our miseries are long and linger- 
 ing imprisonments for many years in divers counties of 
 England,'' in which many have died and left behind them 
 widows, and many small children : taking away our goods, 
 and others the like, of which we can make good probation; 
 not for any disloyalty to your majesty, nor hurt to any 
 mortal man, our adversaries themselves being judges ; but 
 only because we dare not assent unto, and practise in the 
 worship of God, such things as we have not faith in, 
 
 Heb. xi. 6 : becausc it is sin against the Most High. As your majesty 
 
 ''"^' well observeth in these words: "It is a good and safe 
 
 rule in theology, that in matters of the worship of God, 
 
 Rom. xiy. B. quod duMtos, ne feceris, according to Paul's rule. Let every 
 man be fully persuaded in his own mind." ^ 
 
 If we were in error herein, these courses of afflicting our 
 bodies for conscience' cause, are not of Christ, but of anti- 
 christ, as hereafter is most plainly showed. And if no . 
 
 ' ["They were not only railed ' Medit. on Lord's Prayer. [Works, 
 
 against in the pulpits under the names p. 681, " Surely we that are upon this 
 
 of heretics, schismatics, and anabap- earth are commanded to pray one for 
 
 tists, and harassed in the spiritual another; but no mention is made of 
 
 courts ; but the temporal sword was saints nor angels in that precept, nor 
 
 used against them ; their goods seized, any where else in the word of God : 
 
 their persons confined for many years and it is a good sure rule in theology, 
 
 in stinking gaols, where they were in matter of worship of God, quod 
 
 deprived of their wives, children, and dubitas, ne feceris (that which is 
 
 friends, till the Divine Majesty was doubtfiil, ought not to be done) ; ae- 
 
 pleased to release several of them by cording to that of Saint Paul, Rom. 
 
 death." Crosby, i. p. 128.] xiv. 5, Let every man be fully per- 
 suaded in his own mind."] 
 
SUPPLICATION. 191 
 
 church be the rule of faith, but only the holy scriptures, 
 as the learned protestants do truly confess; and that 
 therefore the doctrine of the church of Eome, that all 
 must believe as the church believes, and so practise, or 
 else be cruelly persecuted, be most ungodly, as it is; 
 then how can they avoid the like censure that practise 
 the same thing, contrary to their own judgment? For 
 the learned protestants do say, it is high cruelty for the 
 papists to constrain them to practise those things in God's 
 worship which they have not faith in, nay, which, they 
 know to be evil, with imprisonment, fire, and faggot. 
 And therefore why may not we say, it is great cruelty for 
 the learned protestants to constrain us to practise those 
 things in God's worship which we have not faith in? 
 nay, which we certainly know to be evil, with lingering 
 imprisonment, loss of goods, and what other cruelties they 
 can procure against us of your majesty and the civil state. 
 If your learned say, they have the truth, and we are in 
 error, that resteth to be tried by the true touchstone, the 
 holy scriptures. If they be our judges, the verdict must 
 needs go against us. If their sayings be a safe rule for 
 us to be saved by, we will rest upon them. And then 
 why may not the sayings of the papists be sure also, and 
 they be the protestants' judges, and so bring us all to 
 believe as the church believes ? The iniquity of which we 
 have discovered as briefly as we could; beseeching your 
 majesty and all that are in authority, to hear us. It 
 
 CONCEENETH OUR ETERNAL SALVATION, OR CONDEM- 
 NATION, AND IS THEREFORE OF GREAT IMPORTANCE; 
 FOR WHAT CAN A MAN GIVE FOR THE RANSOM OF HIS 
 SOUL? 
 
 Oh ! be pleased to remember the saying of that great 
 and good man. Job ; I delivered the poor that cried, and the C'ap- xxix. 
 
 '=' _ ^ [12—17.] 
 
 fatherless, and him that had none to help him : the blessing of 
 
192 AN HUMBLE 
 
 Mm that was ready to perish came upon me, and I caused 
 the widow^s heart to rejoice. I was a father to the poor ; 
 and when I knew not the cause, I sought it out diligently. I 
 brake also the jaws of the unrighteous man, and plucked the 
 prey out of his teeth. 
 
 Our prayers are and shall be for you day and night, to 
 that God of glory by whom you reign and are advanced, 
 that he will put it into your hearts to let these things 
 enter into your thoughts; and then we doubt not, the 
 evidence of them being such, that you will be moved to 
 repeal and make void all those cruel laws, which we most 
 humbly beseech, that persecute poor men, only for matters 
 of conscience. Not that we any way desire for ourselves 
 or others, any the least liberty from the strict observation 
 of any civil, temporal, or human law, made or to be made, 
 for the preservation of your majesty's person, crown, state, 
 or dignity ; for all that give not to Caesar that which is 
 his, let them bear their burden. But we only desire, that 
 God might have that which is his, which is the heart and 
 Eph.iy s. soul in that worship that he requireth, over which there is 
 Jas. iv. 12. but one Lord, and one Lawgiver, who is able to save it, or 
 to destroy it, which no mortal can do. It is not in your 
 power to compel the heart ; you may compel men to be 
 hypocrites, as a great many are, who are falsehearted both 
 towards God and the state ; which is sin both in you and 
 them. 
 
 The vileness of persecuting the body of any man, only 
 for cause of conscience, is against the word of God and 
 law of Christ. It is against the profession of your 
 majesty; against the profession and practice of famous 
 princes; the ancient and later approved writers witness 
 against it ; so do the puritans ; yea, the establishers of it, 
 the papists themselves, inveigh against it: so that God 
 and all men do detest it, as is herein showed. And there- 
 
SUPPLICATION. 193 
 
 fore, in most humble manner, we do beseech your majesty, 
 
 your highness, your honours, your worships, to consider 
 
 of it, and do as God directeth you in his word, that cannot 
 
 lie. Let the wheat and tares grow together in the world, Matt. xiii. j 
 
 until the harvest 
 
 And BO in humble manner we proceed. 
 
 CHAPTER I. 
 
 The rule of faith is the doctrine of the Holy Ghost con- 
 tained in the sacred scriptures, and not any church, council, 
 prince, or potentate, nor any mortal man whatsoever. 
 
 Provep, by the scriptures themselves, which are the 
 writings of Moses and the prophets, the evangelists and 
 apostles ; these are a sufficient rule alone, to try 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 2 nm. iu. 
 to eveiy good ivork. 2. Because these writings are written, 
 that we might have certainty of the things whereof we are 
 instructed, that our joy might be full ; and that we might j j„j,^ j. 4 
 believe, and in believing might have life. 3. We are com- j„j^ ^ 
 manded not to presume, or be wise above what is written, i cop. u e 
 For, with this weapon Christ put to flight the devil; and Matt.iv.4. 
 taught his disciples; and Paul, taught Christ Jesus. The 27"^° """"■ 
 godly are commended for searching the scriptures. All verL™' 
 are commanded to search them; and they that will not •'°'"' t- ^s- 
 
 *' Verse 47. 
 
 believe these writmgs, will not believe Christ's words, nor L^j^exvi-si. 
 one that should come from the dead. If any ask, how we 
 know all, or anyof these scriptures to be inspired of God ? 
 We answer, The ear discemeth words, and the mouth tasteth j^^ ^li n 
 meat for itself; and as the eye discerheth the light of the 
 
194 AN HUMBLK 
 
 sun, SO doth our spirit discern these scriptures to be 
 inspired of Grod. 
 
 And that for these reasons : 1. In regard of the majesty, 
 
 wisdom, and grace of them above all other writings ; for 
 
 there is as great glory in these scriptures as in the making 
 
 Heb. xi. 3. of this woudcrful world, which is most evidently discerned. 
 
 2. By their teachings, which excelleth all human teach- 
 ings, leading us from Satan, from this world and ourselves, 
 to God, in holiness, faith, love, fear, obedience, humility. 
 
 3. The true events of them, or fulfilling of the prophecies 
 contained in them. 4. The consent and agreement of all 
 the parts of them, the like whereof cannot be shown of so 
 many several writers since the world began. 5. The 
 admirable preservation thereof against time and tyrants; 
 all which could not extinguish them. 6. The devil and 
 his instruments rage against those that practise the doc- 
 trines contained in them. 7. The conversion of thousands 
 to God, by the power of their doctrine. 8. The vengeance 
 that hath come upon such as have not obeyed them. 9. 
 The acknowledgment of them by the very professed 
 adversaries thereof. 10. The miracles confirming them 
 from heaven. 11. The sight of a Saviour to man is only 
 by and from them. And lastly, the simplicity of the 
 writers and plainness of the writings; for God hath chosen 
 the mean, contemptible, and despised, to manifest unto the 
 
 1 Cor, i. [26, world his mysteries. 
 
 These are sufficient to persuade, that these holy writings 
 are inspired of God, and so able to make wise unto salva- 
 tion, and perfect to every good work. These scriptures 
 contain the law and testimony ; and if any church, council, 
 
 isa. Tiii. 20. prince, or potentate, speak not according to this word, it is 
 because there is no light in them. And we are commanded 
 
 Gal. i. 8. 9. to hold them accursed. For, whosoever shall add unto these 
 
 118,191 things, God shall add the plagues written herein; and who- 
 
SUPPLICATION. 195 
 
 soever shall take away from these things, God shall take his 
 name out of the book of life, and out of the holy city, and 
 from those things that are written. 
 
 . Much by us shall not need to be written on this 
 subject, the thing is so evident, and so generally acknow- 
 ledged, at least in words, excepting the papists, with 
 whom we have not here to do; only we will add some 
 human testimonies. 
 
 The learned protestants affirm and prove, that it is 
 the doctrine of the church of England,* Art. vi. [The 
 doctrine of holy scripture] " That the scripture compre- 
 hended in the [canonical books of the] old and new testa- 
 ment, is the rule of faith so far, that whatsoever is not 
 read therein, or cannot be proved thereby, is not to be 
 accepted as any point of faith, nor needful to be followed ; 
 but by it aU doctrines taught, and the church's 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,^ that the pope, or any mortal man, 
 should be the rule that must resolve in questions and 
 controversies of faith, is "an unreasonable position, void 
 of all indifferency ; when common sense teacheth, that he 
 which is a party, cannot be judge." And again,^ " Which 
 is the church is controversal, which is the scriptures is 
 not; therefore, let that be the rule which is out of doubt." 
 And again, " The scriptures contain the principles of our 
 faith, and shall we not believe them? Or, cannot we 
 
 * White's Way to the Church, de- where this day they sticke betweene 
 
 dicated to two bishops, page 12. [The the papists and us : &c.,&c.,by John 
 
 Way to the True Church; wherein White, minister of God's word at 
 
 the principall motives perswading to Eccles. London : 1610, 4to. De- 
 
 Romanisme, and Questions touching dicated to Tobie, the Lord Archbishop 
 
 the nature and authoritie of the of Yorke, and to George, Lord Bishop 
 
 Church and Scriptures, are familiarly of Chester.] 
 
 disputed, and driven to their issues, ' Page 1. ° Page 17. 
 
196 AN HUMBLE 
 
 know them infallibly of themselves, without we let in the 
 authority of the church?" This, and much more, the 
 learned protestants have written, and sufficiently con- 
 firmeth, that no church nor man whatsoever may be the 
 judge, rule, or umpire, in matters of faith, but only the 
 holy scriptures; and whosoever teacheth and practiseth 
 otherwise, they must hold and maintain the papists' creed, 
 or collier's faith, which the protestants so much in words 
 detest, and mention out of Staphilus his Apology,^ thus : 
 " The collier being at thg point of death, and tempted of 
 the devil, what his faith was ,• answered, ' I believe, and 
 die in the faith of Christ's church.' Being again de- 
 manded, what the faith of Christ's church was: 'That 
 faith,' _said he, ' that I believe in.' Thus the devil, 
 getting no other answer, was overcome and put to flight. 
 By this faith of the collier, every unlearned man may 
 try the spirits of men, whether they be of God or no ; 
 by this faith he may resist the devil, and judge the true 
 interpretation from the false, and discern the catholic 
 from the heretical minister, the true doctrine from the 
 forged." 
 
 If the answer of the collier, and the papist's conclusion 
 upon it be not sound, but detestable, as the protestants 
 confess, and cry woe unto the papists for the same, and 
 
 ' White's Way to the True Church, Atque hac eimplici ejus carbonarii 
 
 p. 6. [Apologia D. Frederici Sta- fide victus et profiigatus est tetei spi- 
 
 phyli, Colonise, 1662, fol. 82, 83. ritus. Eadem carbonarii fide potest 
 
 " Carbonarii fides optima. Et baec quilibet i vulgo idiota probare spiri- 
 
 est carbonarii illius fides, quem ferunt tus utrijm ex Deo sint : potest resistere 
 
 in supremo spiritu constitutuni, cilm et contradicere diabolo, potest diju^ 
 
 k malo spiritu de fide tentaretur, hoc dicare veram et catholicam, a falsa et 
 
 pacto respondisse : Ego credo, et jam haeretica interpretatione, potest ferre 
 
 animam reddo in ea fide, quam habet sententiam, quia catholicus, quis hse- 
 
 Christi ecclesia. Porro percontanti retious sit concionator, quis seductot, 
 
 dsemoni quod Christi ecclesia crederet, factiosus et haeresiarcha."] 
 iterum dixisse, Id quod ego credo. 
 
SUPPLICATION. 197 
 
 that justly ; then is it no less detestable in the protestants 
 or any other to require, or any to yield so far in religion 
 and faith, that upon such a temptation he hath no better 
 answer to make than as the collier, to say, " I believe 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 God's word, contained in the 
 scriptures, it is no better, nor other, than the answer of 
 the collier, " The faith that I believe iq." Oh! how many 
 millions of souls in this nation, not papists but protestants, 
 live and die, and have never other faith than this, where- 
 unto they are constrained and compelled by persecution, 
 without either faith or knowledge. . 
 
 CHAPTER II. 
 
 The interpreter of this rule is the scriptures, and Spirit of 
 God in whomsoever. 
 
 The next thing, as the immediate question from this 
 former, is. Who must interpret this rule ? Because, as is 
 -objected, there are many dark places in it, hard to be 2 -pei. in. 
 understood. Unto which we answer : the two witnesses of 
 God shall be the only interpreters thereof; which are, the 
 word of God contained in the same scriptures, and the john xv. 26, 
 Spirit of God ; so are they called. %] '"'^' ^■ 
 
 First, for the scriptures themselves; though some doc- 
 trines in some places be dark and obscure, as Peter 
 speaketh, yet the self-same doctrines in other places are 
 plain and manifest: for, all the words of the Lord a?-e Pr„T. yiii. 9. 
 plain to him that mil understand, and straight to them that 
 
198 AN HUMBLE 
 
 ProT. xiv. 6. would Jind knowkdge ; and knowledge is easy to him that 
 will understand. 
 
 1 John V. 6. Secondly, The Spirit of God ; so saith the apostle : It 
 is the Spirit that beareth toitness : for the Spirit is truth. 
 
 John xiv. 26. -^^^ ^^ Comforter, which is the Holy Ghost, whom the Father 
 will send in my name, he shall teach you all thing?, and bring 
 all things to your remembrance, which I have told you, 
 
 John xTi. 13. Howbeit when he is come, which is the Spirit of truth, he 
 will lead you into all truth; for he shall not speak of him- 
 self ; but whatsoever he shall hear, shall he speak, and he 
 
 1 Cor. ii. 10, will show you of the things to come. For the Spirit searcheth 
 all things, even the deep things of God. For the things of 
 
 iJohnii27 ^"'^ knoweth Tw man, but the Spirit of God. But the 
 anointing that ye have received of him dwelleth in you, and 
 ye need not that any man teach you ; but as the same 
 anointing teacheth you of all things, and it is true, and is 
 not lying ; and as it hath taught you, you shall abide in him. 
 
 1 John iii. Hereby we know that he abideth in us, even by the Spirit 
 
 I Cor. xii. 8. that he hath given us. For to one is given by the Spirit, 
 the word of wisdom ; and to another the word of knowkdge, 
 by the same Spirit. 
 
 The scriptures be so plain in this, that the greatest 
 adversaries thereof do acknowledge the truth of it : only 
 herein lieth the difficulty, who it is that hath this Spirit of 
 God to interpret the scriptures, which is this sure rule? 
 Which in the next place is to be handled. 
 
SUPPLICATION. 199 
 
 CHAPTER III. 
 
 That the Spirit of God, to understand and interpret the 
 scriptures, is given to all and every particular person that 
 fear and obey God, of what degree soever they be; and 
 not to the wicked. 
 
 Proved. What man is he that feareth the Lord? him Ps. xxt. 12, 
 
 14. 
 
 will he teach the way that he shall choose. The secret of the 
 Lord is revealed to them that fear him, and his covenant 
 to give them understanding. Who is wise that he may ob- Ps. cvu. 43. 
 serve these things 1 he shall understand the hvingkindness of 
 the Lord. None of the wicJted shall have understanding ; but Dan xii. lo. 
 the wise shall understand. For God will do nothing, but Amos m. 7. 
 he revealeth his secrets to his servants, I have had more 106. 
 understanding than all my teachers, and than all the ancients; 
 because I kept thy precepts. For he that keepeth the law wProT.xxviii 
 a child of undei'standing. If ye love me, keep my command- John xiv. 15 
 ments, and I will pray the Father, and he shall give you 
 the Spirit of truth. If any man love me, he will keep 
 my word, and my Father and I will come unto him and 
 will dwell with him. If any man will do his vnll, he shall John th. 17. 
 know of the doctrine, whether it be of God or no. Yea, and Acta v. 32. 
 the Holy Ghost, whom God hath given to all that obey him. 
 I will give you, my disciples that obey me, and suffer for Lnkexxi.is 
 my sake, a mouth, and wisdom, ^c. The Holy Ghost shall Luke xu. 12. 
 teach you what ye shall say. For, it is not you that speak. Matt. x. 20. 
 but the Spirit'of my Father that speaketh in you. And, to Mark iv. n. 
 you, my followers, is given to know the mysteries of the, king- 
 dom of God; but not to them that are without: for thecoi. i. ae. 
 mystery of the gospel is made manifest to the saints. 
 
 The church and saints of God have revealed unto them 
 by the Spirit, the things that eye hath not seen, 8fc. And 1 cor. ii. 9, 
 they have received the Spirit of God, that they might know C^^.t 
 
200 AN HUMBLE 
 
 the things that are given them of God. But the natural man 
 perceiveth not the things of the Spirit of God, for they are 
 foolishness to him; neither can lie know them, becatise they 
 are spiritually discerned: but he that is spiritual, discerneth 
 all things, &c. 
 
 Hence it is most plain to whom the Spirit of God is 
 given, even to every particular saint of God. And it is 
 2 Pet i. 20. no private spirit, but even the public Spirit of God which 
 is in him, which enableth him to understand, and so to 
 declare the things given him of God. 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 privat^., 
 God's Spirit is not private, for it is not comprehended only 
 within one place, person, or time, as man's is, but it is 
 universal and eternal ; so is not man's : therefore man's is 
 private, though they be many; God's is public, though 
 but in one person. 
 
 CHAPTER IV. 
 
 Those that fear and obey God, and so have the Spirit of God 
 to search out and know the mind of God in the scriptures, 
 are commonly, and for the most part, the simple, poor, 
 despised, Sfc. 
 
 25% f *' Proved, our Saviour saith, The poor receive the gospel; 
 
 and, / thank thee. Father, because thou hast opened these. 
 
 things unto babes; it is so, O Father, because thy good pleof 
 James ii. s. sure was such. Hearken, my beloved brethren, hath not Ggdt 
 
 chosen the poor of this world, that they should be rich in faith, 
 
 and heirs of the kingdom which he hath promised ? Sfc. Bre- 
 1 Cor. i. 26, thren, you see your calling, that God hath chosen the foolish. 
 
SUPPLICATION. 201 
 
 of this wffrtd, (hie weak of this world, the vile of this iooirld and 
 
 despised, and which are not. God's dealing Is, to give unto 
 
 the simple sharpness of' wit, and to the child knowledge and^^"- '•*' 
 
 discretion. The Spirit bloweth where it listeth, and is not John m, a. 
 
 tied to the learned. Pooi' persecuted Micalah had the 
 
 truth against four hundred of king Ahab's prophets ; so J^^s*""'- 
 
 had Jeremiah against all the priests and prophets of Israel. 
 
 The Lord of life himself, in his fleshly being, what was 
 he but a man full of sorrows ? in his birth laid in a cratch, 
 because there was no room for him in the inn;_^a, carpenter Luke u. 7. 
 by trade, having not a hole to rest his head in ; and in his Matt.yiii.2'0. 
 death, contemned and despised. His apostles, in like 
 manner, what were they but mean men, * fishermen, tent- 
 makers, and such like, having no certain dwelling-place f ^ ''<"■■ '''• •'^■ 
 Which the worldly-wise scribes and pharisees took notice 
 of, and reproachfully said. Do any of the rulers, or of the Jj'"' t"- *8. 
 pharisees, believe in him ? but this people thai know not the 
 law are accursed^ 
 
 The truth of this is as plain as may be, that the scrip'' 
 tures being the rule of faith, perfect and absolute, and that 
 the plainness of them is such, as by the Spirit of God they 
 may be easily understood of those that fear and obey God, 
 but of none else, and that such are most Commonly the 
 poor and despised ; for, if any man want ■Ujisdom, be he james i. s. 
 never so simple, let him ask of God, and he wIU give him. 
 Which is also confirmed by humd.n testimoniesi 
 
 The protestants confess,* that " in the primitive church, 
 the doctrines and several points of religion, were known 
 and discoursed by the meanest of the people, and the 
 bishops exhorted them thereunto," &c. Also, 9 " 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 
 
 » White's Way to the True Churchy » White's Way, p. 9. 
 
 p. 7. 
 
 HUMBLE eutPLiCATlON.J O 
 
202 AN HUMBLE 
 
 may conceive and understand it sufficiently for his sal- 
 vation." 
 
 And they relate the sayings of the ancients in this thing ; 
 first, Clemens Alexandrinus : " The word is not hid from 
 any, it is a common light that shineth unto all men, there 
 is no obscurity in it; hear it you that be far off, and hear it 
 you that be nigh."-' 
 
 Next him, Austin : " God hath bowed down the scrip- 
 tures, [even] to the capacity of babes and sucklings that 
 when proud men will not speak to their capacity, yet him- 
 self might."" 
 
 After him, Chrysostom ; " The scriptures are easy to 
 «iuderstand, and exposed to the capacity of every servant, 
 and ploughman, and widow, and boy, and him that is most un- 
 wise," ^ " Therefore God penned the scriptures by the hands 
 of publicans, fishermen, tentmakers, shepherds, neatherds, 
 and unlearned men, that none of the simple people might 
 have any excuse to keep them from readiag, and that so 
 -they might be easy to be understood of aU men, the 
 artificer, the householder and widow woman, and him that 
 is most unlearned. Yea, the apostles and prophets, as 
 schoolmasters to all the world, made their writings plain 
 and evident to all men, so that every man of himself, only 
 by reading them, might learn the things spoken therein." * 
 
 ' White's Way, &e. p. 32. [" 'Akob- etiam cum aliqua vera dicunt, par- 
 
 aart ovv oi jiaKpav, aKoiaart oi vulis tamen et lactentibus prodes^e 
 
 iyyv£. Oiic i'lreKpvjig Tivcig o non possunt." Enarrat. in Psal. viii. 
 
 Koyos' fS>Q tan KoiviviiwlKa/i^dvn Opera, torn. 8. fol. 13. Venetiis, 1651.] 
 
 iraaiv ^j/gpi^TOiff- ovStlc Kimiepioe a [ « "Oirov ical yriv6v<ii, Kdl 
 
 iv \6yifi." Clem. Alex. Opera, Pro- oixsTy, Kat yvvaiKi X'IP9! *<"' Ta'^ 
 
 trept. p. 42. Lugduni, 1616.] avrH, Kai Tip a^oSpa Avorirtfi So- 
 
 ' [ " Inclinavit ergo sciipturaa Deus Kovvrai elvat,Trdvfa eiaivoTrra Kat 
 
 usque ad infantium et lactentium ca- pfSta icaraiiaOeiv." Horail. I. in 
 
 pacitatein,BicutinalioPsalmocanitur, Matt. Commentaria. Tqw- "■ P- 5' 
 
 et inclinavit ccelos et descendit, et Parisiis, 1636.] 
 
 hoc fecit propter inimioos, qui su- * [ " Aio yap rovro,^ rev wvei- 
 
 perbaloquacitateinimicicrucisChristi, fiaTog iiKOVoiiriire xdpig reXuvag 
 
SUPPLICATION. 
 
 20^ 
 
 Next, Justin Martyr saith: "Heal- the wotds of the 
 scripture, which be so easy that it needs no exposition* but 
 only to be rehearsed." * 
 
 And this, the protestants say, " was the perpetual and 
 constant judgment of the ancient churdi," &o. 
 
 And further, he allegeth Theodoret, who wrote of his 
 times, "You shaJl everywhere see these points of out 
 faith to be known and understood, not only by such as are 
 teachers in the church, but even of cobblers, and smiths, 
 and websters, and all kinds of artificers ; yea, all our 
 women, not they only which are book-learned, but they 
 also that get their living by their needle ; yea, maid-ser- 
 vants and waiting-women; and not citizens only, but 
 husbandmen of the country are very skilful in these 
 things ; yea, you may hear among us ditchers, and neat- 
 herds, and woodsetters, discoursing of the Trinity and the 
 creation,*' &&* " The like is reported by others." 
 
 Kai tTKrjvo'TroiovQf Kai irot/ievaSj tcai 
 aijr6Xove,Kat liiu>Tae,Ka.l6.ypaiiii&- 
 TovQ ravTa avvOilvai raj3i€\ia,(va 
 l4^Stis tS>v iSuDTuiv ng ravTlv IxV 
 ^Kara^fvytiv rriv Trpopaaiv iva 
 iraaiv tvavvoitra y rd Xcyofieva, 
 'iva Kat 6 xHpoTix*"IS> ""' oiKErqc, 
 Kai ?J x$|Oa yvvfi, xal o wavTiiiv 
 ivOpuiTTbiv A^aBiaraTog, Bepffdvij 
 « Kai ii^EXriQri vapd r^e dicpo'- 
 
 " 01 Si anoaroXoi Kai ol jrpo- 
 tj>riTai TovvavTiov &-jrav kTroiiftrav. * 
 Xafij ydp Kat SrjXd rd napd 
 iavTuv KarkaTiiaav liiraaiv, & re 
 KOivot r^c oiKBVfiivi)g ovrig SiSd- 
 OKakoi, 'iva 'cKaarog Kai Si eaiirov 
 fiavddveiv Siivtirai ix r^j ava- 
 yviiaeug fiovtig rd Xeyoficva." 
 Concio III. de Laa. Opera, torn. 5. p. 
 S8. ParisiiSi 1636.] 
 ' White's Way, p, 33. [ " Hpoir- 
 
 eXlr£ TolyapovVj iiawip /leXXot 
 AvaiiijivriffKttv airi r&v hyitat 
 ypa^Zv, oiiSi i^riytidijvai SeojiivuiVy 
 dXXd fiovov aKovaSrjvai," Dialog, 
 cum TiyphoD; Opera, p. ISO. Pari^ 
 siis, 1742.] 
 
 » White's Way, p. 21. ["Kai 
 effTtv iSeXv rav-ta tiSorag rd S6y~ 
 fiara ov fiovoig yt Tijg iKKKriaiag 
 ToZg iiSaaKaXoig, iXXd Kai okvto'- 
 TOjioig Kai xdXKOTvvoig Kai raAa- 
 aioipyoig Kai ToXg iXXoig d7ro» 
 X^i'pojiiiiroig- Kai yvvaXKag iiaai* 
 riug, oi fidvov 'jdg Xoyuiv p.tTi'^ 
 (TxyKviag- dXKd Si xtpvr]TiSai 
 Kai aKtatpiSag Kai fievroi Stpa'- 
 iraivag. Kai oii fiivov &aToif 
 €tX\d 6i ^loprjriKoi rijvSe yvStaiv 
 eaxvKaaii 'Eori S^ tvptiv koI 
 SKavavkag leal • ^otiKdrag leal 
 ^VTOvpyovg irtpl Trjg 6nag Xeyo- 
 fiivovg TpiaSog ; Kai irepl rijj rw*' 
 
 02 
 
204 AN HUMBtE 
 
 Arid, say the protestants, " his doctrine that was pre- 
 sident in the Trent conspiracy, 'that a distaff was fitter for 
 women than a bible,' was not yet hatched." '' 
 
 Oh ! it were well if the contempt^ of these pious practices 
 were paled only within the Komish profession, and were 
 not practised in and among those that profess themselves 
 to be separated therefrom. And what is more frequent in 
 the mouths of many protestants, yea, the bishops them- 
 selves, than these and such like words : Must every base 
 fellow, cobblerj tailor, weaver, &c. meddle with the expo- 
 sition or discoursing of the scriptures, which appertain to 
 none but to the learned ? Yea, do they not forbid their own 
 ministers to expound or discourse of the scriptures? Eead 
 their forty-ninth canon : » which is, " No person whatsoeverj 
 not examined and approved by the bishop of the diocese, 
 or not licensed, as is aforesaid, for a suflScient or convenient 
 preacher, shall take upon him to expound in his own cure, 
 or elsewhere, any scripture, or matter, or doctrine; but 
 shall only study to read plainly, and aptly, without glossing 
 or adding, the homilies already set forth, or hereafter to be 
 published by lawful authority, [for the confirmation of the 
 true faith, and for the good instruction and edification of 
 the people.]" 
 
 So that not only Jesus Christ and his apostles, who are 
 alive in their doctrine, though not in their persons, are 
 forbidden all exposition of the holy scriptures, or matter, 
 or doctrine, not being licensed by the bishops, but also 
 their own ministers, who have sworn canoiiical obedience 
 to them. Yet, when they are put to answer the papists 
 who practise the same thing, they take up both scriptlffes 
 and ancient writers to confute it. 
 
 SXwv Btiiiiovpyiaq.'- Theodoret. ' [White's Way, &c. p. 21.] 
 
 Graecarum Affect. Curatio. Serai. V. » [Constitutions and Canons Ee- 
 
 Opera, torn. iv. p. 666. Paris. 1642.] clesiastical, &c. canon xlix.] 
 
SUPPLICATION. 205 
 
 CHAPTER V. 
 
 The learned in human learning, do commonly and for the 
 most part err, and hnmo not the truth, hut persecute it, and 
 the professors of it: and therefore are no further to he fol- 
 lowed than we see them agree vnth truth. 
 
 The next thing in order is, seeing the Lord revealeth 
 his secrets to the humble, though wanting human learning, 
 that we now prove on the contrary ; that God usually, and 
 jfor the most part, hideth his secrets from the learned, and 
 Buifereth them to err and resist the truth, yea, so far as to 
 persecute it, and the professors of it. 
 
 And first, let us begin with the learned heathen, who 
 were behind none in human learning; the wise men of 
 Egypt, how did they resist the glorious and powerful 
 truth of God delivered by Moses! Ye^, they resisted it Exod.yu.u, 
 with such signs and lying wonders, that the heart of?.' 
 Pharaoh and all his people were hardened against it. 
 And what was the cause of Babel's destruction, but their 
 trusting in the learned? Thou art wearied in the multitude isaiah xivu. 
 of thy counsels, &o. / destroy the tokens of the soothsayers, isaiah xUt. 
 f^ make them that conjecture fools, and turn the wise men 
 Jtachward, and make their knowledge foolishness. The -things 
 of God's dealing none of the learned of Egypt or Babel 
 opuld interpret, but Joseph and Daniel. 
 
 Next come to the learned priests and prophets of the 
 Jews, whose lips should have preserved knowledge, and at 
 whose mouth the people should have sought the law ; hut, Mai. ii. 7, s 
 eaith the Lord, they are gone out of the way, they have 
 paused many to fall by the law, &c. Also, Stay yourselves i^aiah xxix. 
 and wonder: they are blind, and make you blind; they are 
 drunken, but not with tpine ; they stagger, but not with strong 
 
206- AN HUMBLE 
 
 drink ; for the Lord hath covered you with a spirit of slumber, 
 and hath shut up yovir eyes, the prophets, and your chief 
 seers, &c. Therefore the Lord said. Because this people come 
 near to me with their mouth, and honour me with their lips, 
 hut have removed their heart far from me, and their fear 
 towards me tpas taught by the precepts of men ; therefore, 
 behold, I will again do a marvellous work hi this people, a 
 marvellous work and a wonder, for the wisdom of their wise 
 men shall perish, and the understanMng of the prudent shall 
 
 Isaiah iTi.io, jg ^j-^^ gjg^ Their watchmen are all blind, they have no 
 hrimpledge, &c. And these shepherds cannot understand, for 
 they all look to their own way, every one for his own advantage, 
 
 jer. Tiii. 9, and for his own purpose. The wise men are ashamed, they 
 are afraid and taken ; lo, they have rejected the word of the. 
 
 ^"•."J^^'Zorrf, and what wisdom is in them, Sec? My people have 
 been as lost sheep, their shepherds have caused them to go 
 astray, and have turned them away to the mountains, &e. 
 
 ^iai'"'^*' ^ight shall be unto them for a vision, and darkness for a divi- 
 nation ; the sun shall go down over the prophets, and the day 
 shall be dark over them, &c. for they have no answer of God. 
 They build up Zion with blood, and Jerusalem with iniquity-, 
 
 zeph. m. 4. &c. Her prophets are light and wicked persons, her priests 
 have polluted the sanctuary, they have wrested the law. 
 
 AeiBxm'zr' -^°*1 ^ *^^ *'™® ^f *^^ Saviour, how had they made the 
 commandments of God of no authority by their tractions. 
 The rulers of Jerusalem, the high priests, scribes, and 
 pharisees, knew not Christ, nor yet the words of the prophets, 
 which they heard read every sabbath, but fulfilled them in 
 
 Matthew xi. condemning him. And our Saviotir saith, / thank thee, 
 Father, Lord of heaven and earth, because thou hast hid 
 these things from the wise, and men of understanding. And 
 
 i°co/t fo' ^^^^ °^ *^® pharisees nor rulers believed on him. Where 
 
 ^^- is the wise f Where is the scribe f ffhere is the disputer of 
 
 this world ? Hath not God made the tpisdom of this world 
 
SUPPLICATION. 207 
 
 foolishness ? Not many wise men after the flesh, not many: 
 mighty, not many nobk, are called, &c. 
 
 Apad for the learned since the time of our Saviour. At 
 the council of Ephesus, where were one hundred and 
 thirty-two bishops ;' of Seleucia, wher'e were one hundred 
 and sixty bishops, related by the protestants. How 
 grievously did they err in decreeing the detestable error 
 of Arianism ? ^ Who is ignorant, knovnng the histories, 
 that from time to time, both particular popes and general 
 councils have grossly erred in inany things? Only one 
 we will mention, passing by Trent and others. The 
 council Lateran we mean, — Pope Innocent, 1215,— which, 
 for universality, was behind none, " where were present 
 two patriarchs, seventy archbishops metropolitans, four 
 hundred bishops, twelve abbots, eight hundred conventual 
 priors, the legates of the Greek and Roman empire, 
 besides the ambassadors and orators of the kings of Jeru- 
 salem, of France, of Spain, of England, and of Cyprus. 
 In this coimcil it was decreed, that all heretics, and so 
 many as did in any point resist the catholic faith, should 
 be condemned [as schismatics, and delivered to the secular 
 power, to be punished accordingly]," * And also, " that 
 
 ' [ " For what bishops, what paa- ' [" The famous general council of 
 
 tors, what councils, what men, what Lateran [was] celebrated above three 
 
 churches, have not erred ; though hundred years since, wherein there 
 
 God have bidden us inquire their were patriarchs and archbishops, 
 
 judgment, and seek unto them ? seventy ; bishops, four hundred and 
 
 (Mai. ii. 7; Eph, iv. 11 ; Heb. xiii, twelve; and other prelates, eight 
 
 17.) The papists will say particular hundred. In all, of the most chosen 
 
 churches may err, but how did the men of all nations, twelve hundred 
 
 councils of E)phesu3, Seleucia, and and eighty-two, with the ambassadors 
 
 Remino, (Ariminum,) miss it, where of the Roman emperor, ctf the king of 
 
 the flower of all the Christian pastors Jerusalem, of England, of France, of 
 
 of the world were assembled ? whereof Spain, and of Cyprus, as also of other 
 
 Jerome complained, The whole world Christian states. Than which there 
 
 groaned and wondered to see itself can be no surer judgment upon earth, 
 
 4rion." White's Way, p. 82, 83.] which assembly representing the whole 
 
208 AN HUMBLE 
 
 the secular powers, of whatsoever office or degree they be, 
 should be compelled openly to swear for the defence of the 
 faith, that they shall to the uttermost of their power root 
 out and destroy in all their kingdoms, all such persons as 
 the catholic church hath condemned for heretics ; " and if 
 they do not, they shall be excommunicated ; and if they 
 do nol reform within one whole year, then the pope 
 may denounce all their f' subjects absolved, and utterly 
 delivered from showing, or owing, any fidelity or obedi* 
 ence towards them. Again, that the pope may give that 
 land, to be occupied and enjoyed of the catholics, to possess 
 it, all heretics being rooted out, quietly and without any 
 pontradiction." ^ And the protestants confess, that this 
 <' imperfection hath hung so fast upon all councils and 
 churches, that Nazianzen saith, fHe never saw any 
 council have a good end.' " ^ 
 
 Thus are here sufficient testimonies proved from scrip- 
 tures and experience, that the learned may, and have 
 usually erred ; and therefore the holy scriptures often 
 
 Matt. xxiv. warn us, to beuiare of fake prophets, for many are goneotd 
 
 iy- po ifito the world, 
 
 And will not your majesty, your highness, your honours. 
 
 Christian world, would never agree catholics, without all contradiction, 
 upon any assertion traitorous. These when they have driven out the here- 
 then are the words of their most re: tioSi shall have anji hold the fanie, 
 nowned decree, ' If any lord tem- and so preserve it in purity of feitli." 
 poral, recjiiired and admonished by Cardinal Allen's Defence of English 
 the church, neglect to purge his state Catholics, quoted by Dr. Bjlsqn in 
 from heretical filth, let him he ex- his True Difference, &c. p. 316, ^to 
 communicated by the metropolitan ed. 1S85.] 
 
 and conprovincial bishops. But if he ? Tho. Becon, in his Reliques of 
 
 contemn to come to order wjthin one Jlome, printed ]S63,Ifol. 216, 217.] 
 year's space, let relation be made to s [White's Way, &c.p. 83. ""On 
 
 the supreme bishop, that |roin thence. /i^Se^ifig f,vv6Sov Te\o£ elSov 
 
 forth he may declare all his subjects xpnorhv ii^iii \vaiv KaKbiy /iaWoV 
 
 to be discharged of their fealty l^ijicuiaj;, fj wpoaejiKtiv." Ureg. 
 
 towards him, and give up his land Nazianzen. Op. Parisiis. 163Q, Ep. 
 
 to be possessed by catholics; which ad Procop. p. 814.] 
 
STJPPLICATIOK. 209 
 
 your worships, be pleased to consider of these things? 
 But will yourselves submit the guidance of your souls to 
 the learned spirituality, as they are called, without due 
 examination by the scriptures ? Which, if you will still 
 do, we can but bewail with the sorrows of our hearts. 
 And not so only, but will you with your power which 
 God hath given you to use well, compel and constrain 
 your subjects and underlings to believe as the learned 
 believe, not suffering us to read or search the scriptures ? 
 Which, if you abhor, as beiag the Romish practice, will 
 you do that which is worse, lettiag us read the scriptures, 
 whereby we may know the wiU of our heavenly Master, 
 and have our consciences enlightened and convinced, but 
 not suffer us to practise that we learn and know ? whereby 
 our sin and condemnation is made greater than the blind 
 papists', as is proved, And not only so, but will you Luke xu. 47 
 constrain us to captivate our consciences, and practise in 
 that, which in our souls we know to be evU, and contrary 
 to the manifest law of the Lord, and that only because the 
 learned have so decreed — whom you acknowledge are 
 subject to err as well as others — or else lie in perpetual 
 imprisonment, and be otherwise grievously persecuted ? 
 
 May it please you to observe that the church of Bome 
 seeth and acknowledgeth in words, that Jesus Christ is 
 come in the flesh, and hath abolished the priesthood of 
 Aaron, and the legal sacrifices. But the Jews see it not 
 to this day ; nay, the high priest, scribes, and. pharisees, 
 saw it not; but, for the publishing thereof, persecuted 
 Christ the Lord, and his apostles, unto the death, calling 
 their doctrine heresy, and them seditious enemies to Caesar, 
 &c. For the which we all justly condemn them for their 
 wickedness, so often as we read the holy history. 
 
 And the church of England seeth and acknowledgeth 
 fivers damnable doctrines of the church of Kome. This, 
 
210, AN HUMBLE 
 
 among many, That the scriptures are not the only rule of 
 faith ; but that men ought to be constrained to believe as 
 the church believes.* The protestanta see the iniquity of 
 this, because they see and acknowledge all churches are 
 subject to err.* But the learned papists see it not, but 
 have decreed, that whosoever resisteth in any point shall 
 be judged as an heretic, and suffer fire and faggot ; and 
 every temporal magistrate that doth not root such heretics 
 out of their dominions, shall be excommunicatedy and if he 
 do not reform, he shall be expelled his earthly possessions, 
 and his subjects freed from owing any fidelity or obedience 
 towards him^ &c.^ For the which height of iniquity, the 
 protestants and we justly cry out against them, for all the 
 innocent blood that they have shed. 
 Bom. xiv. And we see most manifestly, that whatsoever is not of 
 Heb. xi. e. faith is sin, aiid vnthout faith it is impossibk to please God, 
 And therefore, that no mortal man may make a law to the 
 conscience, and force unto it by persecutions, and conse- 
 quently may not compel unto any religion where faith is 
 wanting, as hereafter more largely we prove. But the 
 learned of this land see it not, or rather will not ptaetise 
 it ; but, for our not submitting herein, procure your tem- 
 poral sword to persecute us, by casting us in prisons, 
 
 * ["No man ought to be so arrogant constrain with fire and faggot all men 
 
 and presumptuous to affirm for a to consent, contrary to the manifest 
 
 certain truth in religion, any thing words of God, to these their errors in 
 
 which is not spoken of in holy scrip- this matter of the holy sacrament of 
 
 ture. And this is spoken to the great Christ's body and blood." Cranrner's 
 
 and utter condemnation of the papists. Works, by Jenkyns, ii. 396.] 
 which make and unmake new articles s [Article six. — " As the church of 
 
 of our faith from time to time at their Jerusalem, Alexandria, and Antioch, 
 
 pleasure, without any scripture at all, have erred, so also the church of 
 
 yea quite and clean contrary to scrips Rome hath erred, not only in their 
 
 ture. And yet will they have all living, and manner of ceremonies, 
 
 men bound to believe whatsoever but also in matters of faith."] 
 they invent, upon peril of damnation « [gee before, p. 208.] 
 
 and everlasting fire. And they would 
 
SUPPLICATION. 211: 
 
 where many af us have remained divers years in lingering 
 imprisonment, deprived of all earthly comforta, as wives, 
 children, callings, &c. without hope of release, till our 
 God, for the practice of whose commandments we are thus 
 persecuted, persuade the hearts of your majesty, your 
 highness, your honours, your worships, to take pity upon 
 us, our poor wives and children, or his heavenly Majesty 
 release us by death. Will not succeeding ages cry out 
 against the cruelty of the learned protestants herein, as 
 well as they ciy out against the cruelty of the learned Jews 
 and papists? Yes, we are assured they will, as many 
 millions do in other nations at this day. 
 
 The scriptures declare the cause of the Jews' blindness, John xi 48. 
 was not the obscurity of the scriptures, but that they 
 winked with their eyes, lest they should see that which 
 would deprive them of their honours and profits : and 
 because their fear towards God was taught by men's pre- 
 cepts, and because they looked to their own way, and to 
 their own advantage, and had rejected the word of the 
 Lord, and because they builded their Zion with blood, and 
 Jerusalem with iniquity, and sought their own honour, 
 and not God's, as before is proved. So the cause of the 
 blindness of the learned papists in denying the scriptures, 
 the only rule of faith, is not the obscurifty of the scriptures, 
 but thrar winking with their eyes, lest they should see 
 that, that would bring them from their honours and profitsj 
 and all the forenamed in the Jews. And also as the protestr 
 ants well observCj, " First, that they might make themselves 
 judges in their own cause, for who seeth not, that if the church 
 be the rule of faith, and theirs be the church, which way the 
 verdict wiU go ? " " Next, for that [they know and con- 
 fess] the [most and] greatest points of their reKgion, [even 
 well nigh all wherein they dissent from us] have no 
 
212 AN HUMBLE' 
 
 foundation on the scriptures ;"'' so that take away tlie 
 scriptures and establish their religion ; but establish the 
 scriptures, and their religion vanisheth ; and that mother 
 
 Bev. xTiii.: of whoredoms, that glorified herself as a queen, shall be 
 consumed, and her merchants that were waxed rich through 
 her pleasures and profits, shall wail and weep, the which 
 they now seeing, shut their eyes, lest they should see that 
 which wotdd bring them from these honours, profits and 
 pleasures. 
 
 In like manner, it may easily be judged by every indif- 
 ferent man, that the cause why the learned of this land 
 will not see, or at least practise, — that seeing there is but 
 
 Eph. w.'s. one Lord, and one Lawgiver over the conscience, therefore 
 
 " no man ought to be compelled to a worship, wherein he hath 
 
 not faith, by persecution — is not the obscurity of the 
 
 scriptures, but their winking with their eyes, lest they 
 
 should see that, that would take away their honours and 
 
 Deut.xTLi9. profits ? for, if hrrbes blind the eyes of the wise, then honours 
 and profits much more. For, who seeth not, if none 
 should be compelled by persecution to worship, till the 
 power of God's word had begotten faith in them, to wor-' 
 
 John It. 23. ®^P ^°^ ^^ Spirit and in truth — such only worship him, and 
 none but such are required to worship him — that these 
 learned would lose -their honours and profits, in being 
 lords and law-makera over the conscience and souls of 
 men: although your majesty might lawfully give them 
 what temporal honours and profit your highness liked of. 
 These are the true causes of the blindness of the learned j 
 
 John T. 44. for so Christ saith. How can ye believe when ye seek honour 
 one of another, and seeh not the honour that cometh from God 
 alone? And how can men but be blind in Grod's mysr 
 teries, when they look to their own way, for their owq 
 
 ' White's Way, &c. p. 18. 
 
SUPPLICATION. 213 
 
 advantage, and for their own purpose ; for, having rejected 
 the word of the Lord, what wisdom is in them ? they have 
 no answer of God, that bvuld up their Zion,— for so they 
 account their churches and professions, — with blood, and 
 Jerusalem with iniquityj as before is proved. 
 
 K these learned could free us from the Lord's wrath, or 
 if they might answer for us, and we be free, it were safe 
 for us to submit ourselves, and captivate our judgments 
 and practice to them. But seeing they cannot so much as 
 deliver their own souls, and that if the blind had the blind, Matt.xT.i4. 
 both must fall into the ditch, and every one must give account 
 of himself to God, and be judged by his oum viorks done in the Lacor.v.io.] 
 flesh, and that the soul that sinneth shall die; we dare notion**""' 
 follow any mortal man in matters of salvation further 
 than we know him to agree with the meaning of God in 
 the scriptures. ^ 
 
 Paul, the holy apostle of Jesus Christ, taught, that we 
 should follow him no otherwise than he followed Christ, i cor. xi. i. 
 Yea, Christ himself sent men to the scriptures to try his 
 doctrine. The apostles suffered their doctrine to be tried, 
 and commend them that try it. And the protestants con- 
 fess, this doctrine " was never misliked, till a church arose, 
 whose silver being dross, and whose milk poison, might 
 not endure the trial." ^ Which being true, that we may 
 try, why may we not also judge and practise according 
 as God's Spirit shall direct us in our trial? If a man 
 should drink poison, and know it to be poison, were he 
 not in a worse estate than he that should drink it igno- 
 norantly, not knowing thereof; even a murderer of himself 
 in the highest degree? So he that drinketh spiritual 
 poison, knowing it, — for according unto men's faith it is 
 xmto them — he is in a worse estate, and a murderer of his 
 own soul in the highest degree. And therefore that 
 ' White's Way, &c. p. 127 
 
214 AN HUMBLE 
 
 church, or those learned, that will suffer their doctrine to 
 be tried, and yet constrain men to receive and practise it, 
 when upon examination their consciences are convinced of 
 the falsehood thereof, are worse, and do more highly sin, 
 than they that constrain a blind conscience, though both 
 be evil. 
 
 We despise not learning, nor learned men, but do 
 reverence it and them, according to their worthiness ; only 
 when it ia advanced into the seat of God, and that given 
 to it which appertaineth unto the Holy Grhost, which is to 
 lead into all truth, then ought all, as Hezekiah did unto 
 the brazen serpent, detest it, and contemn it. 
 
 CHAPTER VI. 
 
 Persecution for cause of conscience, is against the doctrine of 
 Jesus Christ, King of kings. 
 
 30*38, &c. 1. Christ commandeth, that the tares and wheat, which 
 are those that walk in the truth, and those that walk in 
 falsehood, should be let alone in the world, and not 
 plucked up until the harvest, which is the end of the 
 world. 
 
 Matt. XT. u. 2. The same commandeth, thait they that are blindly 
 led on in false religion, and are offended with him for 
 teaching true rdigion, should be let alone, referring their 
 punishment unto their falling into the ditch. 
 
 Luk8ixS4, 3. Again, he reproved his disciples, who would have 
 had fire come down from heaven, and devoured those Sa^ 
 raaritans that would not receive him, in these words, Ye 
 know not of what spirit ye are : the Han of man is not come 
 to destroy nwn^s lives, but to save them. 
 
SUPPLICATION. 215 
 
 4. Paul, the apostle of our Lord, teacheth, that the servant 2 nm. u. 24, 
 of the Lord must not strive, but must be gentle towards all 
 
 men, suffering the evil men, instructing them with meekness 
 that are contrary-minded; proving if God at any time will 
 give them repentance, that they may acknowledge the truth, 
 and come to amendment out of that snare of the devil, &c. 
 
 5. According to these aforesaid commandments, the 
 holy prophets foretold, that when the law of Moses con- 
 cerning worship should cease, and Christ's kingdom be 
 established, then all carnal weapons should cease. They isaiah a. i -, 
 
 , I . . Mic. iT.3,4. 
 
 shall break their swords into mattocks, and their spears into 
 scythes, &g. T%e» shall none hurt nor destroy in all the is. xi, 9 
 mountain of my holiness, &o. And when he came, the 
 ^ame he taught and practised, as before. So did his 
 apostles after him ; for the weapons of his warfare are not 2 cor. x. 4. 
 carnal, &0. But he charged straitly, that his disciples 
 .should be so far from persecuting those that would not be 
 of their religion, that when they were persecuted they Matt, t, 
 should pray; when they were cursed, they should bless, 
 The reason is, because they that are now tares may here- 
 after become wheat ; they who are now blind, may here- 
 after see ; they that now resist him, may hereafter receive 
 him; they that are now in the devil's snare, in adverseness 
 to the truth, may hereafter come to repentance; they that 
 are now blasphemers, persecutors, and oppressors, as Paul 
 was, may in time become faithful as he ; they that are 
 now idolaters, as the Corinthians once were, may hereafter 1 cor. ti. 9. 
 become true worshippers as they; they that are now no 
 people of God, nor under mercy, as the saints sometimes j pjt_ ^ ^ 
 were, may hereafter become the people of God, and obtain 
 mercy, as they. Some come not till the eleventh hour : Matt. xx. e- 
 if those that come not till the last hour should be destroyed 
 because they came not at the first, then should they never 
 come, but be prevented. And why do men call themselves 
 Christians, and do not the things Christ would ? 
 
216 AN HUMBLE 
 
 CHAPTER VII. 
 
 Persecution for cause of conscience is m/ainst the professioii 
 and practice of famous princeSi 
 
 FiES*, we beseech your majesty, we may relate your 
 own worthy sayings, in your majesty's speech at parliar 
 ment, 1609/ Your highness saith, "It is a sure rule in 
 divinity, that Grod never loves to plant his church by 
 violence and bloodshed," &c. And in your highness's 
 Apology,^ speaking^of such papists as took the oath, thus : 
 "I gave a good proof that I intended no persecution 
 against them for conscience' cause, but only desired to 
 be sectired [of them] for civil obedience, which for con- 
 science' cause they were bound to perform." And, speak- 
 ing of Blackwell, the archpriest,* your majesty saith, "It 
 was never my intention to lay any thing to the said arch- 
 priest's charge, as I have never done to any, for cause 
 of conscience," &c. And in your highness's Exposition 
 on Rev. xx. printed 1588, and after, in 1603,* your majesty 
 truly Writeth thus i " Sixthly, the compassing of the 
 saints, and besieging of the beloved city, declareth unto 
 us a certain note of a false church to be persecution ; for 
 they con^e to seek the faithful, the faithful are those that 
 are sought : the wicked are the besiegers, the faithful the 
 besieged." 
 
 Secondly, the saying of Stephen, king of Poland: "I 
 am king of men, not of consciences; a commander of 
 bodies, not of souls," &c.^ 
 
 [' See before, p. 100.] most distinguished of the sovereigns 
 
 [= See before, p. 140.] of Poland. He died on the 12th De- 
 
 [' See before, p. 140.] ' ^ cember, 1586, after a vigorous aild 
 
 [* Works, Meditation, &c. p. 79.] successful reign of ten years. Him- 
 
 [' Stephen Bathori was one of the self a convert to Romanism, he was 
 
SUPPLICATION. 217 
 
 Thirdly, the king of Bohemia hath thus written : "And, 
 notwithstanding, the success of the latter time, wherein 
 sundry opinions have been hatched about the subject of 
 religion, may make one clearly discern with his eye, and 
 (as it were) touch with his finger, that according to the 
 verity of holy scripture, and a maxim heretofore held and 
 maintained by the ancient doctors of the church, that 
 men's 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 
 means, the issue hath been pernicious, and the cause of 
 great and wonderful innovations in the principallest and 
 mightiest kingdoms and countries of all Christendom," 
 &c. And further, his majesty saith: " So that once more 
 we do protest, before God and the whole world, that from 
 this time forward we are firmly resolved, not to persecute 
 nor molest, nor suffer to be persecuted or molested, any 
 person whosoever, for matter of religion, no, not they that 
 profess themselves to be of the Roman church, neither to 
 trouble nor disturb them in the exercise of their religion, 
 so they live conformably to the laws of the staties," &c.^ 
 
 especially tolerant towards his pro- many, who would have deprived the 
 testant subjects, and though strongly protestants of their liberty in matters 
 urged to the contraiy course by the of religion. His father-in-law, king 
 Jesuits, all persecution was withheld. James the first, was much displeased 
 It was his fevouritb saying, " There with his acceptance of the crown, 
 are three things which God has re- " It was a rash and too hasty resolu. 
 served to himself: crWtive power, the tion." The sovereignty being con- 
 knowledge of future events, and do- ferred by election, was opposed to the 
 minion over conscience." — Robinson's views of James on the hereditary 
 Eccles. Researches, p. 613, Pop. li^hta and jus divinum of iiiaga. He 
 Cyclop. Art. Stephen,] ordered that his son should not be 
 
 • [The elector palatine, count styled king in the public prayers, but 
 Frederic the fifth, was chosen king only elector palatine. After his coro- 
 of Bohemia by the States of that nation, the newly elected sovereign 
 country, instead of Ferdinand, arch- issued, in a public manifesto, the above- 
 duke of Austria and emperor of Ger- cited sentiments touching coercion of 
 
 HUMBLE SUPPLICATION.] P 
 
218 AN HUMBLE 
 
 And for the practice of this, where is persecution for 
 the cause of conscience, except in England, and wher^ 
 popery reigns? and not there neither in all places, as 
 appeareth by France, Poland, and other places. Nay, it 
 is not practised among the heathen, that acknowledge not 
 the true Grod, as the Turk, Persian, and others.^ 
 
 CHAPTER VIIL 
 
 Persecution for cause of conscience is condemned hy the 
 ancient and later writers, yea, by puritans and papists." 
 
 Hilary against Auxentius, saith thus: "The ChristJan 
 church doth not persecute, hut is persecuted ; and lament- 
 able it is to see the great folly of these times, and to sigh 
 at the foolish opinion of this world, in that men think by 
 human aid to help God, and with worldly pomp and power 
 to undertake to defend the Christian church. I ask of you 
 bishops, what help used the apostles in the publishing of 
 the gospel? With the aid of what power did they preach 
 Christ, and convert the heathen from their idolatry to 
 Grod? When they were imprisoned and lay in chains; 
 
 ponscience, in which he shows himself the united provinces. The liberty o' 
 
 superior to his father-in-law in mo- the gospel and the free exercise of 
 
 deration and comprehensiveness of every part thereof, both for doctrine 
 
 views. Brandt, Hist, of Reformation and government, is observed to be of 
 
 in Low Countries, iii. 200.] so harmless and peaceable a natuw 
 
 ' [" This course of toleration is and carriage, and so fax from wronging 
 
 held by Henry the fourth now reign- any monarch in his sovereignty and 
 
 ing in France, by the present emperor public interest, that the very heathen, 
 
 in divers parts of his territories, by the Persian namely, and the Turk, 
 
 the king of Poland, and allowed of give passage and entertainment therer 
 
 by the Spaniard in his late treaty unto." — An Humble Supplication to 
 
 with the states of Holland, and other his Majesty, 1609, p. 23,] • 
 
SUPPLICATION. 219 
 
 did they praise and give thanks to God for any dignities, 
 graces, and favours received from the court? Or, do 
 you think that Paul went about with regal man- 
 dates, or kingly authority, to gather and establish the 
 church of Christ ? Sought he protection from Nero 
 Vespasian?" &c. 
 
 " The apostles wrought with their hands for their 
 own maintenance, travelling by land and water, from 
 town to city, to preach Christ ; yea, the more they were 
 forbidden, the more they taught and preached Christ. 
 But now, alas! human help must assist and protect the 
 faith, and give the same countenance. To and by vain 
 and worldly honours do men seek to defend the church 
 of Christ, as if he by his power were unable to per- 
 form it."* 
 
 The same, against the Arians: " The church now, which 
 formerly by enduring misery and imprisonment, was known 
 to be a true church, doth now terrify others, by imprison- 
 ment, banishment, and misery, and boasteth that she is 
 
 * f" Ac primum miserari licet nos- Vespasiano, aut Decio patrocinanti- 
 
 trae aetatis laborem et praeaentium bus tuebatur ? Quorum in nos odiis 
 
 temporum stultas opiniones congemis- confessio divinae praedicationis efflo- 
 
 cere quibus patrocinari Deo humane ruit. — lUimaniiatqueoperesealenteB, 
 
 creduntur, et ad tuendam Chiisti intra coenacula secretaque coeuntes, 
 
 ecclesiam ambitione seculari labora- vicos et castella, gentesque fere dmnes 
 
 tar. Oro vos episcopi qui hoc esse terr^ ac mari contra senatus-consulta 
 
 vos creditis quibusnam suffragiis ad et regum edicta peragrantes, dares 
 
 praedicandum evangelium apostoli usi credo regni ccelorum non habebant ? 
 
 sunt ? Quibus adjuti potestatibus Aut non manifesta se turn Dei virtus 
 
 Christum praedicaverunt gentesque contra odia humana porrexit, cum 
 
 fere omnes ex idolis ad Deum trans- tanto magis Christus praedicaretur 
 
 tulerunt? Anne aliquam sibi as- quanto magis praedicari inhiberetur? 
 
 samebant e palatio dignitatem, hym- At nunc, proh dolor ! divinam fidem 
 
 num Deo in carcere inter catenas et snifragia terrena commendant, inops- 
 
 post flagella cantantes ? Edictisque que virtutis suas Christus dum am- 
 
 regis Paulus cum in theatro spectaou- bitio nomini sue conciliatur, arguitur." 
 
 lum ipse esset Christo ecclesiam con- S. Hilarii Opera, cap. 3, 4, edit, 
 
 gregabat ? Nerone se, credo, aut Paris. 1693.] 
 
 P 2 
 
220 AN HUMBLE 
 
 highly esteemed of the world ; whereas the true church 
 cannot but be hated of the same."^ 
 
 Tertullian ad Scapulam, " It agreeth both with human 
 equity and natural reason, that every man worship God 
 uncompelled, and believe what he will ; for, another man's 
 religion or belief neither hurteth nor profiteth any man : 
 neither beseemeth it any religion to compel another to 
 be of their religion, which willingly and freely should be 
 embraced, and not by constraint : forasmuch as the offer- 
 ings were required of those that freely, and with a good 
 will offered, and not from the contrary."' 
 
 Jerome in Proem, lib. 4. in Jeremiam.^ " Heresy must 
 be cut off with the sword of the Spirit; let us strike 
 through with the arrows of the Spirit all sons and disciples 
 of misled heretics, that is, with testimonies of holy scrip- 
 tures: the slaughter of heretics is by the word of God." 
 
 Brentius on 1 Cor. iii. " No man hath power to make 
 or give laws to Christians, whereby to bind their con- 
 sciences; for williugly, freely, and uncompelled, with a 
 ready desire and cheerful mind, must those that come, run 
 unto Christ." 
 
 Luther, in his book of the civil magistrate. " The laws 
 of the civil government extend no further than over the 
 body or goods, and to that which is external ; for, over 
 
 ° [" Terret exiliis et carceribus eo- ligionia est cogere religionem, qus 
 
 clesia, credique sibi cogit, quae exiliis sponte suscipi debeat, non vi : cum 
 
 et carceribus est credita. Pendet ad et hostim ab animo libenti expostu- 
 
 dignationem communicantium quee lentur." — Tertullian. ad Scap. torn, 
 
 peraequentium est consecrata terrore. i. 1S2. Opera. Paris. 1829.] 
 .... Diligi se gloiiatur d mundo quae ' [" Superbissimam haeresim spiri- 
 
 Christi essenon potuit nisi earn mun- tuali mucrone truncemus." S. Hie- 
 
 dus odisset." — Ibid. cap. 4.] ron. Opera, torn. ii. p. S84. Parisiis, 
 
 ' [" Tamen humani juris et natu- 1609, The remainder of the quota- 
 
 ralis potestatia est unicuique quod tion does not occur in the place cited, 
 
 putaverit colere : nee alii obest aut nor in any other of the proems to Je- 
 
 prodest alterius religio. Sed nee re- remiah.] 
 
SUPPLICATION. 221 
 
 the soul God will not suffer any man to rule, only he 
 himself will rule there: therefore, wheresoever the civil 
 magistrate doth undertake to give laws unto the soul and 
 consciences of men, he usurpeth that government to him- 
 self, which appertaineth to God," &c. The same upon 
 1 Kings vi. " In'the building of the temple there was no 
 sound of iron heard, to signify that Christ will have in his 
 church a free and willing people, not compelled and con- 
 strained by laws and statutes." ^ 
 
 Again, he saith upon Luke xxii. " It is not the true 
 catholic chm'ch which is defended by the secidar arm or 
 human power, but the false and feigned church ; which 
 although it carries the name of a church, yet it denieth 
 the power thereof."* And upon Psalm xvii. he saith, " For 
 the true church of Christ knoweli not brachium seculare, 
 which the bishops now-a-days chiefly use."* Again, in 
 Postil. Dom. i. post. Epiph. he saith, " Let not Christians 
 be commanded, but exhorted; for he that will not wil- 
 
 3 ["Daa weltliche Regiment hat * [The following is the passage 
 
 Gesetze, die sich nicht weiter erstre- nearest in sense that we have been 
 
 eken, denn liber Leib und Gut, und able to find. " Gott seine Kirche 
 
 was ausseilich ist auf Erden. Denn will erhalten und regieren allein dutch 
 
 liber die Seele kann und will Gott sein Wort und nicht durch mensch- 
 
 niemand lassen regieren, denn sich liche Macht. Die nun in Kirchenam- 
 
 selbst alleine. Darum wo weltliche tern sind und das Predigamt haben, 
 
 Gewalt sich vermisset, der Seelen die haben das Wort allein dazu, daas 
 
 Gesetz zu geben, da greift sie Gott in sie andern damit dienen j und nicht 
 
 sein Regiment," und verfuhret und" dazu, dass sie dadurch sich zu Herren 
 
 verderbet nur die Seelen." machen soUen." Evangelium Luc. 
 
 "Am ganzen Bau des Temples am xxii. v. 24 — 30, b.2818, Sehriften 
 
 Borete man nie kein {Eisen, spricht 13'. Th.] 
 
 der Text I Kon. vi. 7. alles darum, * [" Ecce vera Christi ecclesia nes- 
 
 dass ChristuB ohne Zwang und Drang, cit brachium seculare, quod hodie 
 
 ohne Gesetze und Schwerdt ein frei- impii pontifices unice amplectuntur, 
 
 willig Volk haben soUte." Luther's invocant et metuunt. Quam pulchrg 
 
 Sammtliche Schriften 10'. Th. ss. 438, concordat eorum vita et sensus cum 
 
 4S2. herausgegeben Walch, Halle, divinis soripturis ?"— Lutheri Opera 
 
 1742 &c.] Omnia, torn. iii. fol. 302, Witeb ; 
 
 ' ' 16S2, &c.] 
 
222 
 
 AN HUMBLE 
 
 lihgly do that whereunto he is friendly exhorted, he is no 
 Christian : therefore those that do compel them that are 
 not willing, show thereby that they are not Christian 
 preachers, but worldly beadles."^ 
 
 Again, upon 1 Peter iii. he saith, " If the civil magis- 
 trate would command me to believe thus or thus, I should 
 answer him after this manner; Lord, or Sir, look you to your 
 civil or worldly government, your power extends not so 
 far, to command any thing in God's kingdom, therefore 
 herein I may not hear you : for if you cannot suffer that 
 any man should usurp authority where you have to com- 
 mand, how do you think that God should suffer you to 
 thrust him from his seat, and to seat yourself therein ?" ^ 
 
 The puritans, as appeareth in the Answer to Admonition 
 to Parliament,^ "That papists nor others, neither con- 
 
 ° [" Ich ermahne euch, lieben 
 Briider. — Er spricht njoht: Ich ge- 
 biete euch; denn er prediget denen, 
 die schon Chriaten und fromm smd 
 ddrch den Glauben im neueu Mensoh- 
 en, die nioht mit Geboten zu zwingen, 
 sondern zu ermahnen sind, dass sie 
 williglich thun, was mit dem Biind- 
 lichen alten Menechen zu tbun ist, 
 Denn wer es nicht williglich thut, al- 
 lein aua freundlichem Ennahnen, der 
 ist kein Christ : und wers mit Gesetz- 
 en erzwinget von den Unwilligen, der 
 ist Bchon kein christlicher Prediger 
 noch Regierer, sondem ein weltlicher 
 Stockmeister." — Die Epist. am ersten 
 Sonntage nach Epiph. Schrift. s. 429. 
 12'. Th.] 
 
 ' [" Idcirco, siquis jam me Caesar 
 vel princeps rogaret. qusB mea fides 
 sit, deberem plane id ei fateri .... 
 Si autem vellet pergere, et mihi man- 
 dare, ut hoe, aut illo pacto crederem, 
 jam dicendem ei est : Optime Princeps, 
 
 cura tu imperinm istud externum, 
 haud tibi licet, ut Dei regnum invadas, 
 aut quod ipsius solius est, tibi usurpea; 
 ideo nullus tibi parebo. Ipse tamen 
 non potea ferre, ut quis in taam ditio- 
 nem sibi aliquid vendicet poteatatis, 
 si quis tantum tuas excubiaa prse- 
 tereat, nolens eas sibi statuto pretio 
 adesse custodea, insequena eum bom- 
 bardis. Qui igitur potes in animum 
 inducere, laturum Deuui, quod tu 
 dejicere eum solio conaris, et te in 
 ejus locum suatoUere ?" — Enarrat. 
 M. Lutheri in Epiat. Petri, fol. 62. 
 Argent, anno 1525 J 
 
 « Page 109. [This is quoted from 
 the Admonition to Parliament, (he 
 whole of which is inaerted in Whit- 
 gift's " Answer to the Admonition, 
 &c." ed. Lond. 1572. "Surely," 
 Bays Whitgift in reply, " the papists 
 have to thank you, that you would 
 not have them conatrained to come 
 to the communion. This one lesson 
 
SUPPLICATION. 223 
 
 strainedly nor customably communicate in the mysteries 
 of salvation." Also in their supplication, printed 1609, 
 much they write for toleration.9 
 
 Lastly, the papists, the inventora of persecution ; in a 
 wicked book lately set forth, thus they write : " Moreover, 
 the means which almighty God appointed his officers to 
 use in the conversion of kingdoms and people, were, humi- 
 lity, patience, charity, &c., saying. Behold, I send you as **»"■ ^- 1^- 
 sheep in the'midst of wolves. He did not say, ' I send you 
 as wolves among sheep, to kill, imprison, spoil, and devour 
 those unto whom they were sent.' Again, he saith. They verse 17. 
 to whom I send you wilt deliver you up in councils, and 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 to convert, into councils, and put them in prisons, 
 and lead them to presidents and tribunal seats, and make 
 their religion felony and treason.' Again, he saith, fVhen ^°™ ^^• 
 ye enter into the house, salute it, saying. Peace be to this 
 house. He doth not say, ' You shall send pursuivants to 
 ransack and spoil the house.' Again, he saith, The good'^f'y- ^-W. 
 pastor giveth his life for his sheep ; the thief cometh not but to 
 steal, kill, and destroy. He doth not say, ' The thief giveth 
 
 of liberty hath made all the stubborn ' Page 21, &c. ["That the said 
 
 and Btiifnecked papists in England, toleration is for pacifying contentions, 
 
 great patrons and fautors of your book: in the matter of religion professed by 
 
 you might as well have said that you us, a ready mean, may appear hereby, 
 
 would have every man freely profess in that it removeth both the original 
 
 what religion he list, without control- cause and nourishment thereof: and 
 
 ment, and so let all at liberty, which in that it hath been for this.exceltent 
 
 is your seeking," p. 110. In this, service entertained by great monarehs 
 
 however, Whitgifl mistook the desire and potentates both in ancient times 
 
 of the puritans. They were altogether and of late years." — An Humble 
 
 jmwilling to grant that liberty they Supplication for Toleration, &c.] 
 themselves sought.] 
 
224 AN HUMBLE 
 
 his life for his sheep, and the good pastor cometh not but 
 to steal, kill, and destroy,' " &c.* 
 
 So that we holding our peace, our adversaries themselves 
 speaJi for us, or rather for the truth. 
 
 CHAPTER IX. 
 
 It is no prejudice to the commonwealth if freedom of religion 
 were steered, but would make it flourish. 
 
 Be pleased not to hearken to men's leasings, but to 
 
 what God and experience teacheth in this thing. Abra- 
 
 Gen. xiii. 7; ham abodc among the Canaanites a long time, yet contrary 
 
 Gen. XX. LI, to thsm iu rcligion. -Again, he sojourned in Gerar, and 
 
 151" xxi 33 o o 
 
 34- " ' ' king Abimelech gave him leave to abide in his land. 
 Gen. xxTi. Isaac also dwelt in the same land, yet contrary ia religion. 
 Gen. xxxi. Jacob Hvcd twenty years in one house with his uncle 
 Ex.xii.[4i3 Laban, yet differed in religion. The people of Israel 
 were four hundred and thirty years in that famous land of 
 2 chron ^SJV'^' ^^"^ aftcrwards seventy years in Babylon, all which 
 xxxTi. [6.1 ^jj^g ^]jgy differed in religion from the states. 
 
 Come to the time of Christ, where Israel was under 
 the Eomans, where lived divers sects of religions, as 
 Herodians, scribes and pharisees, sadducees, libertines, 
 Theudaeans, Samaritans, besides the common religion of 
 the Jews, Christ and his apostles ; all which differed from 
 the common religion of the state, which, is like, was the 
 worship of Diana, which almost the whole world then 
 worshipped. All these lived under the government of 
 Caesar, being nothing hurtful to the state and common- 
 
 ' [These passages of scripture are quoted from the Douay veision.] 
 
 Actsxix.27' 
 
SUPPLICATION. 225 
 
 wealth; for they gave unto Csesar that which was his; 
 
 and for religion to God, he left them to themselves, as 
 
 having no domination therein. And when the enemies of 
 
 the truth raised up any tumults, the wisdom of the magis- u\S!%, 
 
 trates most wisely appeased them. 
 
 Again, be pleased to look into the neighbour nations 
 who tolerate religion, how their wealths and states are 
 governed. Many sorts of religions are in their dominions; 
 yet no trouble of state, no treason, no hinderance at aU of 
 any good ; but much prosperity brought unto their coun- 
 tries, they having all one harmony in matters of state, 
 giving unto Csesar his due, and for religion they suffer one 
 another. 
 
 If any object, the troubles of France, Germany, &c., we 
 answer: they are such as have been procured by the 
 learned, but most bloody Jesuits, who seek to establish 
 their religion by blood, for the subversion of whom your 
 wisdoms are wise to deal in. Yet be pleased not to let 
 faithful subjects be punished for their wickedness : but let 
 most severe laws be made for the maintenance of civil and- 
 human peace and welfare, as to your majesty and others 
 shall seem expedient. And if it be weU observed, it is 
 the learned that raise up all the bloody wars among the 
 princes of the earth. 
 
 CHAPTER X. 
 
 Kings are not deprived of any power given them of God, when 
 they maintain freedom for cause of conscience. 
 
 We know the learned do persuade, that kings have 
 power from God to maintain the worship and ser\-ioe of 
 
226 AN HUMBLE 
 
 God, as they have power to maintain right and justice 
 between man and man ; for Christian kings, say they, 
 have the same power, that the kings of Israel had under 
 the law.* 
 
 For answer to which, first, let it be observed, the kings 
 of Israel had never power from Grod to make new laws, or 
 set up new wordaips, which God's word required not ; nor 
 , to set high priests, or spiritual lords, for the performance 
 of the services, other than such as God by Moses had 
 expressly commanded; and therefore the pow^r of the 
 kings of Israel will warrant no kings to make or confirm 
 canons, set up new worships, and appoint spiritual lords 
 and lawgivers to the conscience, and persecute all that 
 submit not unto them. 
 
 Secondly, let it be well observed, only the kings of 
 Israel had this power, but no other kings, whose common- 
 wealths did floiffiah to them and their seeds after them to 
 many generations. And it must be granted, that he that 
 is king of Israel now, which is Jesus Christ, the truth of 
 those typical kings of Israel, he hath the power according 
 Heb. vii.ic; to the proportiou. The temporal kings had temporal 
 power to compel all to the observation of those carnal or 
 temporal commandments. So Christ, the spiritual king, 
 hath spiritual power to compel all to the observation of 
 his spiritual commandments. For when he came, himself 
 
 '[" To remove idols, and all abomina- dah, priest and prophet, man and wo- 
 tions out of the land; to enter [into] a man, to stand to that order, which they 
 covenant with God, and to walk in his took for the better accomplishing of 
 ways ; to proclaim fasts, "and make those their enterprises. Acknowledge 
 public prayers ; to sanctify the temple that right and power in Christian 
 and celebrate the passover; to seek princes at this day, to meddle with- 
 and serve God according to his law ; matters of religion, which the scrip- 
 be matters ecclesiastical and not tem- tures report and commend in kings of 
 poral. And yet in the same cases the, religious and famous memory, we press 
 godly kings of Judah commanded and you no farther."— Bilson's True Dif- 
 compelledall thai were found in Ju- ference, &c. p. 198, ed. 1S85.] 
 
 Ix. 10. 
 
SUPPLICATION. 227 
 
 said, The Jimtr cometh, and now is, when the true worship'!- John iv. 23. 
 pers shall warship the Father in ^irit and in truth ; for the 
 Father requireth even such to worship him. If Christ be 
 rthe] only king of Israel, that sits upon David's throne for Acts a. 30. 
 ever, as he is, far be it from any king to talte Christ's seat 
 from him. 
 
 The wisdom of God foresaw, that seeing the mysteries 
 of the gospel are such spiritual things, as no natural men, 
 though they be princes of this world, can know them ; he 
 left not kings and princes to be lords and judges thereof, 
 seeing they are subject to err. But he left that power to 
 his beloved Son, who could not err ; and the Son left his 
 only deputy, the Holy Ghost, and no mortal man whatso- 
 ever ; as your highness worthily acknowledgeth, in [your] 
 Apology,^ " I utterly deny that there is any earthly mo- 
 narch over the ehurchj whose word must be a law, and 
 who cannot err by an infallibility of spirit. Because 
 earthly kingdoms must have earthly monarchs, it doth not 
 follow the church must have a visible monarch too. Christ 
 is the church's monarch, and the Holy Ghost his deputy. 
 TTie Mngs of the nations reign over them, but you shall not be }'^g\^^"' 
 so, &c. Christ, when he ascended, left not Peter with 
 them to direct them into all truth, but promised to send 
 the Holy Ghost unto them for that end," &c. 
 
 Further, these learned allege the commandments, where ^, 
 Israel are commanded to destroy aU the inhabitants of the [|^P™ii.'c6; 
 land, lest they entice them to serve their gods; and to ■' 
 slay aU false prophets, &c. These they collect from the 
 time of the law, for in the time of the gospel they have 
 nothing to allege : for Hom. xiii. [1 — 7], maketh nothing 
 for their purpose, CsBsar being a heathen king. 
 
 For answer unto the places of Moses : first, the sins of 
 
 ' [See befor&, p. 109.J 
 
228 AN HUMBLK 
 
 this people, the Canaanitee, were full, and the Lord would 
 destroy them, and give their possessions unto the Israelr 
 ites; but the sins o£ the refusers of Christ are not fuU 
 until the end, or last hour; as before is proved. 
 
 Secondly. The children of Israel had a special com- 
 mandment from the Lord to destroy them : but the kings 
 of the nations have no command at aU to destroy the 
 Matt. xui. bodies of the contrary- minded; nay, they are expressly 
 forbidden it. 
 
 Thirdly. The Canaanites would have rebelled against 
 Israel, and have destroyed them ; but the contrary-minded 
 will not i;ebel against their kings, but give unto them the 
 things that belong unto them ; not so much for fear, as of 
 conscience : and of this the God of gods is witness. If 
 any do or teach otherwise, let them be destroyed. 
 
 Fourthly. The heads and rulers of Israel could com- 
 mand and compel the people to observe those carnal rites 
 and ordinances of the law, even as Christ, the head and 
 ruler of Israel, can compel to the observation of his spi- 
 ritual ordinances of the gospel; but the heads of the 
 nations cannot compel their subjects to believe the gospel; 
 -Bom. xiv. for faith is the gift of God: which faith, if they want, all 
 
 ^o \ XX60* Xl« 
 
 «■ they do in God's worship is sin. Therefore they cannot 
 
 compel any to worship, because they cannot give them 
 faith; for which cause the Lord in wisdom saw it not 
 meet to charge kings with a duty which they cannot per- 
 form, God will never require it at their hands; the blood 
 of the faithless and unbelieving shall be on their own 
 
 MaikxTi.i6. heads ; he that mil not believe, shall be damned. 
 
 Again. Seeing it is true, as your majesty well observeth 
 in your highness's speech at parliament, 1609,* " That the 
 
 * [Works, p. 633. " For God go- three lawa, ceremonial, moral, and ju- 
 verned his selected people by these dicial. The. judicial, being only fit 
 
SUPPLICATION. 229 
 
 judicials of Moses were only fit for that time, and those 
 persons." And also it is confessed, the law for adultery, 
 theft, and the like, is not now to be executed according to 
 the judicials of Moses, nor directions for the magistrates 
 of the earth to walk by. Why should these be an^ direc- 
 tions for them, seeing also our Saviour and his apostles 
 have taught the contrary, as before hath been proved ? If 
 all false prophets should be now executed, according to 
 Deut. xiii. [15, 16,] the kings of the earth would not only 
 be deprived of many of their subjects ; but the cities of 
 their habitation, with all the inhabitants of the cities, must 
 be destroyed with the edge of the sword ; the cattle 
 thereof, and all the spoil thereof, must be brought into the 
 midst of the city, and the city and all therein be burnt 
 with fire, be made a heap of stones for ever, and never be 
 built again : which God forbid such execration should ever 
 be seen. And if these judicials of Moses be not now 
 directions for the kings of nations, we read not in all the 
 book of God, any directions given to kings to rule in 
 matters of conscience and spiritual worship to God. But 
 often we read that the kings of the nations shall give their ReT.xvi.i4; 
 
 O ® xvil. 2, 12, 
 
 power to the beast, and fight against the Lamb, as lament- ^^'u^'j ^|! 
 able experience hath plainly taught it. ^'^' ^*" 
 
 -Thus all men, may see there is only deceit in these 
 learned men's comparisons of the kings of Israel in the 
 law, with the kings of nations in time of the gospel, in 
 matters of religion. Much might be written to prove, 
 that kings are not deprived of their power by permitting 
 of freedom of religion ; but are rather deprived thereof by 
 
 for a certain people, and a certain tion of treble, or quadruple, as it was 
 
 time, which could not serve for the in the law of Moses, what would be- 
 
 general of all other people and times. come of all the middle shires, and all 
 
 As for example, if the law of hanging the Irishry and Highlanders ?"] 
 for theft, were turned here to restitu- 
 
230 AN HUMBLE 
 
 using compulsion to the contrary-minded, and do sin 
 grievously, in causing them to sin for want of faith. But 
 this may suffice, the Almighty blessing it with his blessing, 
 which we humbly beseech him for his Christ's sake, for 
 his own glory's sake, for the prosperity and welfare of 
 these kingdoms, and for the comfort of your faithful and 
 true-hearted subjects, that are now distressed by long and 
 lingering imprisonments, and otherwise ; who of conscience 
 give unto Caesar the things which are his : which is, to 
 be lord and lawgiver to the bodies of his subjects, and 
 all belonging to their outward man, for the preservation of 
 himself, and his good subjects, and for the punishment of 
 the evil. In which preservation, the church of Christ 
 hath a special part, when their outward peace is thereby 
 preserved from the fury of all adversaries ; in which re- 
 spect princes are called nursing fathers, as many are at this 
 day ; blessed be the Lord. 
 
 Oh I be pleased to consider, why you should persecute 
 us for humbly beseeching you, in the words of the Xing of 
 Matt. xxii. kings, to give unto God the things which are God's ; which 
 is, to be Lord and Lawgiver to the soul in that spiritual 
 worship and service which he reqnireth. If you will take 
 away this from God, what is it that is God's ? Far be it 
 from you to desire to sit in the consciences of men, to be 
 lawgiver and judge therein. This is antichrist's practice, 
 persuading the kings of the earth to give him their power 
 to compel all hereunto : but whosoever submitteth, shall 
 
 Rev. xiv. 9, drink of God's fierce wrath. You mav make and mend 
 
 10. , 1 , . • 
 
 your own laws, and be judge and punisher of the trans- 
 gressors thereof; but you cannot make or mend God's 
 
 ps. xix. 7. laws, they are perfect already ; you may not add nor 
 
 Deut. iv. 2i J. . . , ^ • 1 
 
 Rev. xxii. dimmish ; nor be judge nor monarch of his church ; that 
 is Christ's right. He left neither you nor any mortal man 
 his deputy, but only the Holy Ghost, as your highness 
 
SUPPLICATION. 231 
 
 acknowledseth. And whosoever erreth from the truth, 2 iheas. i. s, 
 his iudement is set down, and the time thereof. "• 8, &o. 
 
 J " Matt. xiii. 
 
 40 ; XXV. 31, 
 -„„ - n -111 . . 1 **'■ ' Rom. 
 
 This IS the sum of our humble petition ; that your ma- u. is. 
 jesty would be pleased not to persecute your faithful 
 subjects, who are obedient to you in all civil worship and 
 service, for walking in the practice of what God's word 
 requireth of us, for his spiritual worship, as we have faith ; 
 knowing, as your majesty truly writeth in your Meditar 
 tions on Matthew xxvii. in these words, " We can use no 
 spiritual worship nor prayer, that can be available to us 
 without faith." 5 
 
 This is the sum of -our most humble petition, thus mani- 
 foldly proved to be just. 
 
 LoKD Grod of glory ! raise up in this high assembly, 
 the heart of some Nehemiah, of some Ebed-melech, that 
 may open their mouths for the dumb, that cannot speak 
 for themselves, in a truth so apparent as this is ;• lest it be 
 said, as Isa. lix. 16, And when he saw that there was no 
 man, he w<mdered that none would offer himself; therefore 
 his arm did save it, and his righteousness itself did sustain it. 
 
 And now we cease not to pray for the king, and his son, 
 and his seed, and this whole high and honourable assembly, 
 now and always. 
 
 Calling the all-seeing God to witness, that we are your 
 majesty's loyal subjects, not for fear only, but for con- 
 science' sake. 
 
 Unjustly called. 
 
 Ana-baptists. 
 
 ° [Works, p. 615. "But we can SovXiia, ivoSovXtia, and Xarpeia, 
 
 useno spiritual worship nor prayer that deceive them that list to be deceived 
 
 can be available unto us without with them ; for all prayer in faith is 
 
 faith. Let the school distinctions of » due to God only.] 
 
THE NECESSITY 
 
 TOLERATION 
 
 MATTERS OP EELIGION. 
 
 1647. 
 
THE 
 
 NECESSITY OF TOLERATION 
 
 MATTERS OF RELIGION; 
 
 OH, 
 
 Certain questions propounded to 
 
 the Synod, tending to prove that Corporall Punishments 
 
 ought not to be inflicted upon such as hold Errors 
 
 in Religion, and that in matters of Religion, 
 
 men ought not to be compelled, but 
 
 have liberty and freedom. 
 
 Here is also the copy of the Edict of the Emperours Con- 
 
 stantinus and Licinius, and containing the Reasons that 
 
 inforced them to grant unto all men liberty to choose, 
 
 and follow what Religion they thought best. 
 
 ' Also, here is the faith of the Assembly of Divines, as it was 
 
 taken out of the exactest copy of their practice, with 
 
 the Nonconformists' Answer why they cannot 
 
 receive and submit to the said faith. 
 
 Vor mch me false JpodUs, deceitful worTceri, tranrfommg ihemselvea into the Apostles of 
 Christ, and no marvell, for Saian Mmaelf is tramformed into an. Angel of Ught ; therefore 
 it is no great thing if his ministers also be tramsfoTTned as the ministers of Right&mstiessei 
 whose md shal be according to ilmr workes, 2 Cor. xi. 13, 14, 15. 
 
 Te are bought wUh a price, be not the servants qf mem^ 1 Cor. vii. 23. 
 
 Te suffer fooUs gladly, 2 Cor. xi. 19. First peruse, then refuse. 
 
 By SAMUEL RiCHARDSOlf. 
 
 Where Bomish Tyrannie hath the upper hand, 
 Darknesse of minde^ and superstition stand. 
 
 London : Printed in the yeare of Jubilee, 1647. 
 
 Q 2 
 
INTRODUCTORY NOTICE. 
 
 Me. Eichakdson is known to us only as an author. 
 No memorials exist of his private life, nor of his religious 
 connexions, and his works afford but scanty materials to 
 supply their place. From one of the earliest of them it 
 may be presumed that he had suffered somewhat for the 
 truth. " Mistress Ann Wilson," he says, " oft refreshed 
 me in the days of my pilgrimage." * He must have been 
 a leading person in one of the seven churches in London, 
 which, in 1643, 1644, and 1646, put forth a Confession of 
 Faith, as his name there stands in connexion with that of 
 Mr. Spilsbury. This excellent man was the pastor of a 
 church, formed by a peaceful separation from the com- 
 munity established originally as an independent church 
 by Mr. Henry Jacob, in the year 1616. At the time of 
 the secession, Mr. Lathorp was its pastor, and after his 
 decease, the eminent Mr. Henry Jessey.* 
 
 As _ the early baptist churches frequently enjoyed the 
 services of more than one pastor or teacher, Mr. Richardson 
 may probably have been the colleague of Mr. Spilsbury. 
 The church over which they presided is usually regarded 
 
 ' The Life of Faith, p. 45. = Crosby, i. 149, 309. 
 
238 INTRODUCTORY NOTICE. 
 
 as the first baptist community which held Calvinistic sen- 
 timents in this country. Our author was their warm 
 advocate, as appears from a nervous and well-written tract, 
 published in 1647, on "Justification by Christ alone, a 
 fountain of life and comfort." The tract here reprinted 
 issued from the press in the same year. 
 
 Early in 1646, he produced a brief but able reply to the 
 scurrilous work of Dr. Featley, " The Dipper Dipt," &c. 
 In this he gives the following interesting account of the 
 mode of administration used at that time in the ordinance 
 of baptism. It had been grossly libelled by his opponent 
 as a " kind of spell." " We confess," says Mr. Richardson, 
 " when any is to be baptized, at the water-side the admi- 
 nistrator goeth to prayer suitable to the occasion, and after 
 go both into' the water, and useth the words. Matt. chap, 
 xxviii. part of the 19th verse ; and coming forth again, 
 they go to prayer, and also return thanks to God. And 
 how this can be a spell we cannot see." ^ 
 
 Several of his subsequent publications were devoted 
 to the defence of the army, and of the government of 
 Cromwell. He endeavoured to justify the violent pro- 
 ceeding knqwn as ' Pride's purge,' and dedicated his pro- 
 duction to " Honest and faitliful Fairfax and Cromwell." He 
 thought that greater evils than this were impending over the 
 nation, from tyranny, bigotry, and oppression— the certain 
 fruits of presbyterian ascendancy. The army had pre- 
 served the lives of the people, prevented persecution in 
 matters of religion, broken the fetters of the priest and 
 
 ' Some Brief Considerations, &o. p. 4. 
 
INTRODUCTORY NOTICE. 839 
 
 despot, and was the only safeguard of the nation's nascent 
 Jiber};ies. Its leaders were juptly endeared to the hearts of 
 hundreds of thousands, and worthy of the highest com- 
 mendation- "Because, therefore, you haye saved our lives, 
 and more, l^ve not esteemed your lives too much for us, 
 but often have offered them up for us, we resolve to live 
 and die with you." * 
 
 Mr. Richardson regarded the deeds and character of the 
 Protector with unfeigned and ardent admiration. Then, 
 as now, the gentle birth of Cromwell was often called in 
 question, his private character assailed, and the most 
 calumnious assertions freely uttered, even from the pulpit. 
 We may be permitted to quote our author's defence of 
 this remarkable man, to whom he was contemporary. To 
 this a sense of duty prompted him. " I and others," says 
 Mr. Richardson, " owe him this service as a neighbour, 
 as a friend, as a Christian, as he is under God our chief 
 governor and protector ; " and he appeals solemnly to 
 the divine Being for the truth of that which he had 
 written : — 
 
 " One of the opposers said in a pulpit, speaking of his 
 Jlighness, that he was the son of a beggar ; which is neither 
 true in itself, nor comparatively. For he was the son of a 
 gentleman, an esquire, and was offered to be knighted, and 
 refused it. He had a considerable estate ©f yearly means, 
 more than enough. His father was a knight. Sir Henry 
 Cromwell, and had an estate of yearly means of sixteen 
 thousand pounds a year. Sir Philip and Sir Oliver were 
 
 '* Answer to Lor.don Ministers, &c. Dedication. 
 
240 INTRODUCTORY NOTICE. 
 
 brothers to his Highness's father. The said Sir Oliver 
 Cromwell, his Highness's tmcle, had twelve thousand 
 pounds a year in old rents, and his Highness's mother was 
 sister to Sir Thomas Stewart, who was of the kindred and 
 family of the late king. We glory not in the flesh, we 
 glory in Grod, in being the children of God, heirs of heaven, 
 and of an eternal and unspeakable weight of glory. But 
 this is said to convince them, that what they say is false, 
 and that they and others may see by what spirit they are 
 led in opposing him." 
 
 In the following passage we have Mr. Richardson's 
 estimate of the services Cromwell had rendered to his 
 country, and of his personal qualities as a man and 
 governor. " His Highness aimeth at the general good of 
 the nation, and just liberty of every man. He is also a 
 godly man, one that feareth God and escheweth evil; 
 though he is, nor no man else, without human frailty. He 
 is faithful to the saints, and to these nations in whatsoever 
 he hath undertaken from the be^nning of the wars. He 
 hath owned the poor despised people of God, and advanced 
 many of them to a better way and means of living. He 
 hath been an advocate for the Christians, and hath done 
 them much good in writing, speaking, pleading for their 
 liberty in the Long Parliament, and fighting for their 
 liberty. He,- with others, ^hath hazarded his life, estate, 
 family ; and since he hath refused great offers of wealth, 
 and worldly glory for the sake and welfare of the people 
 of God : God hath given him more than ordinary wisdom, 
 strength, courage, and valour. God hath been always 
 with him, and given him great successes. He is fitted 
 
INTRODUCTORY NOTICE ' 241 
 
 to bear burdens, and to endure all opposition' and con- 
 tradictions that may stand with public safety. He is a 
 terror to his enemies ; he hath a large heart, spirit, and 
 principle, that will hold all that fear the Lord, though of 
 different opinions and practices in religion, and seek their 
 welfare. It is the honour of princes to pity the miserable, 
 to relieve the oppressed, and the wrongs of the poor ; he is 
 humble, and despiseth not any because poor, and is ready 
 to hear and help them. He is a merciful man, full of 
 pity and bounty to the poor, A liberal heart is more 
 precious than heaven or earth. He gives in money to 
 maimed soldiers, widows and orphans, and poor families, a 
 thousand pound a week to supply their wants ; he Is not 
 a lover of money, which is a singular and extraordinary 
 thing. He will give, and not hoard up money as some do. 
 I am persuaded there is not a better friend to these nations 
 and people of God among men, and that there is not any 
 man so unjustly censured and abused as he is. And 
 some that now find fault with him may live to see and 
 confess that what I have herein written is truth, and 
 when he Is gathered to his fathers, shall weep for want 
 of him." « 
 
 This, be it remembered, is the language of one personally 
 acquainted with the protector, and an eye-witness of the 
 facts he relates. If it be thought that a too laudatory 
 strain is indulged in, it may be truly said that these were 
 the qualities of Cromwell as a man, his faults were conse- 
 quent upon his exalted position. If the admirers of the 
 
 ' Plain Dealing, Ike. pp. 17, 18, 20, 21. 
 
242 INTRODUCTORY NOTICE. 
 
 Stuart demand that the display of many moral and Bocial 
 ndrtues should veil the obliquities of his regal career, 
 impartiality requires that the protector's defects be 
 also covered with their folds, and that his active godli- 
 ness receive its fair meed of praise, with the passive piety 
 of Charles. 
 
 With such views of the government, and the governor, 
 our author would look with regret upon the wild and 
 visionary attempts of the fifth monarchists to overthrow 
 them. Among these were many who were his brethren in 
 the faith, but who openly and strongly expressed their dis- 
 approbation of the protectorate, and sought its dissolution. 
 In an address to Mr. Vavasor Powell and others, he endea- 
 voured to reconcile them to the governing authority. He 
 asserted that there was no just reason for their opposition, 
 and that scripture did not sanction their hostility. On the 
 contrary, the divine record confirmed the authority exer- 
 cised by the Protector and his council, and required their 
 hearty and conscientious obedience to it. Besides which, 
 there v?^re other and sufficient reasons why the legislative 
 power should be exercised by them, according to the 
 provisions of the 'Instrument of Government.' Two of 
 the most violent, Mr. Rogers and Mr. Feakei both inde- 
 pendents, had been selected by Cromwell as worthy of 
 imprisonment; Mr. Kichardson assures them that they were 
 not suffering for conscience' sake, as they mistakenly sup- 
 posed, but for the "safety of the civil peace " of the commu- 
 nity. It is worthy of remark, that the principal ground of 
 defence, taken by our author, is, that liberty of conscience 
 and freedom of religion were fully guaranteed under the 
 
INTRODUCTORY NOTICE. 243 
 
 protectorate, " which," says he, " is so great, it is even 
 ■unspeakable." 
 
 In one part of his writings, Mr. Eichardson seems to 
 think that it might possibly be right and beneficial for a 
 government to maintain a body of religious teachers as a 
 moral police, provided that ample provision were made 
 for the full and perfect liberty of all to worship God as 
 conscience in each case should dictate. But the purity 
 and glory of true religion rejects such an alliance in any 
 form, while i^ would be absolutely useless for the end 
 •in view. 
 
 All Mr. Richardson's productions are pervaded by an 
 ardent attachment to complete liberty of conscience. 
 He sought for no meagre toleration, which should be 
 confined to his party alone, or even to those only who 
 received, what were called, the fundamentals of the gospel. 
 He desired that all, of any and every sentiment, should be 
 embraced within the compass of the blessing. Other 
 baptists had preceded him in the bold assertion of the 
 truth, and many more came forward at this period to take 
 part in the mighty conflict. Mr. Christopher Blackwood, 
 in 1644, proclaimed that compulsion of conscience and the 
 baptism of babes, were the two great pillars of antichrist. 
 The eloquent exposure of the fallacies of Mr. Cotton, by 
 Mr. Koger Williams, in his " Bloudy Tenent of Persecution, 
 for cause of conscience, discussed," issued from the press in 
 the same year, and rendered signal service to the cause of 
 liberty. Mr. John Goodwin was as yet the only independent 
 who had fully placed himself on the high ground of truth. 
 Dr. Owen not appearing in the field tiU the year 1649. 
 
244 INTRODUCTORY NOTICE. 
 
 The clear, decided, and admirable sermon of Mr. Dell, was 
 preached before the House of Commons in 1646 ; and the 
 same year, which brought to light the questions of Mr. 
 Richardson, witnessed the publication of Dr. Jeremy 
 Taylor's well known work, " The Liberty of Prophe- 
 sying." Nor must we omit to mention the Confession of 
 Faith now put forth by the baptists, as containing this 
 noble claim. In this ' it stands alone among all the con- 
 fessions and creeds of Christendom, in none of which does 
 a similar article appear. 
 
 The friends of religious freedom had every reason to 
 dread the ascendancy of the presbyterian party. The 
 establishment of their church polity was urged with great 
 pertinacity upon the House of Commons, by the assem- 
 bly of divines, and their adherents in the city of London; 
 Their pulpits echoed with bitter invectives against the . 
 toleration of the sectaries. It was evident, from the 
 measures they had succeeded in rendering legal and 
 obligatory on the nation, that a yoke more heavy] than 
 that of prelacy, so successfully broken, was prepared fqr 
 the necks of the people. But immunities so lately pur- 
 chased, at the cost of England's noblest blood, were not 
 to be tamely surrendered to the grasp of an intolerant 
 priesthood. Men, animated by a noble spirit of Christian 
 patriotism, came forth to dam up the rushing torrent of 
 persecution, which threatened to engulph their religious 
 liberties. The army, with its leaders, to whom the nation 
 had been already indebted for its triumph over civil and 
 prelatic despotism, now again appeared as Its shield against 
 the assaults of presbyterian intolerance and assumption, 
 
INTRODUCTORY NOTICE. 245 
 
 and won the applause of those to whom the cause of 
 liberty was dear.^ 
 
 Some portions of the following work were first issued 
 under the title of "Fifty Questions propounded to the 
 Assembly, &c., by S. E." 1647, 4to. This work was 
 subsequently enlarged and published at a later period of 
 the same year in its present form, but without the name 
 of the printer, or the license of the presbyterian censor. 
 The reprint of this rare tract has been taken from a copy 
 in the British Museum. 
 
 The following is a list of Mr. Richardson's works, of 
 which two or three only are noticed by Mr. Ivimey in his 
 History of the Baptists : — 
 
 1. Newes from Heaven of a Treaty of Peace. Or, a 
 cordiall for a fainting heart. Wherein is manifested, that 
 Jesus Christ, and all that is his, is freely offered to all 
 who see a need of him, &c. 1643. 16mo. pp. 118. 
 
 2. The Life of Faith, in justification, in glorification, 
 in sanctification, in infirmities, in time past, in all ordi- 
 nances, &c. 1643. 16mo. pp. 70. 
 
 3. Some Brief Considerations on Dr. Featley his book, 
 intituled The Dipper Dipt. Wherein in some measure 
 is discovered his many great and false accusations of 
 divers persons, commiMy called Anabaptists, &c. 1645. 
 4to. pp. ] 8. 
 
 » Towards the close of Cromwell's vented that settlement of the civil 
 life, and during the short protecto- affairs of the country, earnestly de- 
 rate of his son, the predominance of sired and endeavoured by Cromwell, 
 the army became at last fatal to the See Rogers's Life of Howe, p. ] 20, 
 true interests of the nation, and pre- &c. 
 
246 INTRODUCTORY NOTICE. 
 
 4. The Saint's Desire ; mentioned in the epistle to th^ 
 reader, prefacing the following work. 
 
 5. Justification by Christ alone, a Fountaine of Life 
 and Comfort. Declaring that the whole worke of man's 
 salvation was accomplished by Jesus Christ upon the 
 crosse, &c. 1647. 4to. pp. 73. In this he replies to 
 some objections of Mr. Huet and Dr. Homes, made against 
 his former work. 
 
 6. Fifty Questions propounded to the Assembly. 1647. 
 4to. 
 
 7. The Necessity of Toleration In matters of Eeligion, 
 &c. 1647. 4to. pp. 22. The present reprint. 
 
 8. An Answer to the London Ministers' Letter : from 
 them to His Excellency and his Council of War, as also 
 an answer to John Geree's book, entituled Might over- 
 cominff Bight, &c. 1649. 4to. pp. 38. 
 
 9. The Cause of the Poor pleaded. 1653. 4to. pp. 15. 
 He gives a painful account of the destitution of the poor, 
 and holds forth Cromwell as an example worthy of imi- 
 tation, for his abounding liberality. 
 
 10. An Apology for the present Government and Go- 
 vernour, with an answer to severall objections against them, 
 and twenty queries propounded, &c. 1654. 4to. pp. 15. 
 Against the fifth monarchy men. 
 
 11. Plain Dealing, or tbe unvalling of the opposers of 
 the present government and governors. In answer of 
 several things affirmed by Mr. Vavasor Powell and others, 
 &c. 1656. 4to. pp. 24. 
 
 12. Of the Torments of Hell. The foundation and 
 pDlars thereof discovered, searched, shaken, and removed, 
 
INTRODUCTORY NOTICE. 247 
 
 &c. 1658 and 1660, 12mo. This is an anonymous publi- 
 cation. We are not aware on what authority it is attri- 
 buted to our author. It was reprinted in 1708 in the 
 second volume of the Phenix, p. 427. In their preface, 
 the editors say, " This discourse is written, or supposed to 
 be written, by one Mr. Kichardson :" we have also seen 
 his name in old-hand writing attached to a copy of the 
 first edition. 
 
A COPY OF 
 
 THE IMPERIAL CONSTITUTION 
 
 OF 
 
 constantinus and licinius, 
 
 Containing the reasons that moved them to grant unto all 
 their subjects free liberty in matters of religion, which is 
 worthy the view, and consideration of all men, especially 
 those in authority. 
 
 " Not long ago we weighed with ourselves, that the 
 liberty and freedom of religion ought not in any case to 
 be prohibited ; but that free leave ought to be given to 
 every man, to do therein according to his will and mind. 
 We have given commandment to aU men to qualify mat- 
 ters of religion, as they themselves thought good, and that 
 also the Christians should keep the opinions and faith 
 of their religion. But because that many and sundry 
 opinions by the same our first license, spring, and increase 
 through such liberty granted, we thought good manifestly 
 to add thereunto, and make plain such things, whereby 
 perchance some of them in time to come, may from such 
 their observance be let, or hindered. When, therefore^ 
 by prosperous success, I, Constantinus Augustus, and I, 
 Licinius Augustus, came to Mediolanum,and there sat in 
 council upon such things as served for the utility and 
 profit of the common weal ; these things amongst others 
 
 TOLERATION.] B 
 
250 NECESSITY OF 
 
 we thought would be beneficial to all men; yea, and 
 before all other things we purposed to establish those 
 things wherein the true reverence and worship of God is 
 comprehended, that is, to give unto Christians free choice 
 to follow what religion they think good, and whereby the 
 same sincerity and celestial grace, which is in every place 
 received, may also be embraced and accepted of all our 
 loving subjects. According therefore unto this our plea- 
 sure, upon good advisement, and sound judgment, we have 
 decreed, that no man so hardly* be denied to choose, and 
 follow the Christian [observance or religion ; but that this 
 liberty be given to every man that he may apply his] mind 
 to what religion he thinketh meet himself, whereby God 
 may perform upon us, all his accustomed care and good- 
 ness. To the intent therefore, you might know that this 
 is our pleasure, we thought it necessary to write this unto 
 you, whereby all such errors and opinions being removed, 
 which in our former letters, being sent tmto you in the 
 behalf of the Christians, are contained, and which seem 
 very indiscreet, and contrary to our clemency, may be 
 made frustrate and annihilate. Now therefore, firmly and 
 freely, we will and command, that every man have a free 
 liberty to observe the Christian religion, and that without 
 any grief, or molestation, he may be suffered to do the 
 same. These things have we thought good to signify 
 unto you by as plain words as we may, that we have 
 given to the Christians free and absolute power to keep 
 and use their religion. And for so much as this liberty is, 
 absolutely given of us unto them, to use and exercise their 
 former observance, if any be disposed, it is manifest that 
 
 ' [hardie, i. e. oppreasively, Fox ; the Christian service or religion." — 
 " We have decreed — that license and Euseb. Eccles. Hist, translated by- 
 liberty be henceforth denied unto Hanmer, p. 202,fol. edit. 1650,]. 
 none at all, of choosing or following 
 
•toleration. 251 
 
 the same helpeth much to establish the public tranquillity 
 of our lives;* every man to have license, and Kberty to 
 use, and choose what kind of worshipping he list himself. 
 And this is done of us, only for the intent, that we would 
 have no man to be enforced to one religion more than 
 another. And this thing also, amongst others, we have 
 provided for the Christians, that they may have again the 
 possession of such places, in which heretofore they have 
 been accustomed to make their assemblies. So that if any 
 have bought or purchased the same, either of us or of any 
 other; the same places, without either money, or other 
 recompense, forthwith, and without delay, we will to be 
 restored again to the said Christians. And if any man 
 have obtained the same by gift from us, and shall require 
 any recompense to be made to them in that behalf: then 
 let the Christians repair to the president, being the judge 
 appointed for that place, that consideration may be had of 
 those men by our benignity ; all which things we will and 
 command, that you see to be given, and restored freely, 
 and with diligence, unto the society of the Christians, all 
 delay set apart. And because the Christians themselves 
 are understood to have had, not only those places wherein 
 they were accustomed to resort together, but certain other 
 peculiar places also, not being private to any one man, but 
 belonging to the right of their congregation and society ; 
 you shall see also all those to be restored to the Christians, 
 that is to say, to every fellowship and company of them, 
 according to the decree, whereof we have made mention, 
 all delay set apart. Provided, that the order we have 
 taken in the mean time be observed, that if any, taking no 
 recompense, shall restore the same lands and possessions, 
 they shall not mistrust, but be sure to be saved harmless 
 by us. In all these things, it shall be your part to employ 
 
 " [time. Fox.] 
 
 E 2 
 
252 NECESSITY OF ♦ 
 
 your diligence in the behalf of the aforesaid company of 
 the Christians, whereby this our commandment may 
 speedily be accomplished, and also in this case by our 
 clemency, the common and public peace may be preserved; 
 for undoubtedly by this means, as before we have said, the 
 goodwill and favour of God towards us, whereof in many 
 cases we have had good experience, shall always continue 
 with us. And to the intent, that this our constitution 
 may be notified to all men; it shall be requisite, that the 
 copy of these our letters be set up in all places, that men 
 may read and know the same, lest any should be ignorant 
 thereof." ' 
 
 So also Maximinus the emperor, after he had persecuted 
 the Christians, sent forth his edict to the contrary ; that 
 all men should have liberty to use what religion they like 
 best, seeing that before that time, " upon the occasion, that 
 Dioclesianus, and Maximinianus, our progenitors, com- 
 manded the assemblies and meetings of Christians to be 
 cut off, so that there were many of them spoiled and 
 robbed ;" lest our subjects " should be spoiled of their 
 goods and sustenance, which thing chiefly to prevent is our 
 only endeavour," &c.* Which thing was very well taken, 
 and highly allowed of the Romans, and wise men. 
 
 By reason of these edicts, great tranquillity followed, 
 and long-continued persecution ceased: so, as Fox de- 
 clares,* that ,the church continued without any open 
 slaughter for a thousand years together, till anno 1300 f 
 
 ' Eusebius Eccles; Hist. lib. x. cap. ' [The crusades for the extirpation 
 
 S. [Fox, Acts and Monuments, i. of the Albigenses, which began about 
 
 78. edition, 1610.] A.D. 1209, and the persecutions 
 
 * Euseb. lib. ix. cap. 10. Fox, raised by St. Bernard against the Hen- 
 Acts and Mon. i. p. 7B. ' ricians and Petrobrussians about 1170, 
 
 ' [Acts and Monuments, i. p. 91, alone excepted.] 
 391, 551.] 
 
TOLERATION. 253 
 
 when the biirniag of John Huss, and Jeremy of Prague, 
 for heretics, by the council of Constance, caused the Bo- 
 hemians to raise an army against the authors of their 
 death : and God was so with the Bohemian army under 
 Zisca, that they always conquered.'^ So that God hath 
 caused much evil to come upon them who have compelled 
 men in matters of religion. 
 
 THAT RELIGION OUGHT TO BE FREE. 
 
 1. Because it is God's way to have religion free, and 
 only to flow from an inward principle of faith and love, 
 neither would God be worshipped of unwilling worshippers, join iv. 24 
 
 2. It is God's prerogative only, to force to religion, by 
 working faith in men's hearts ; for though religion be 
 natural, yet true religion is supernatural, and proceeds 
 from the Spirit of God. 
 
 3. Because the end why God hath a church is, that he 
 might have a people separated from others in the world, 
 to glorify him in a holy conversation, to the convincing of 
 
 ' [The council of Constance was after an interval of imprisonment, 
 assembled in 1414 to put an end to followed his master to the stake, 
 the schism then reigning in the papacy, These cruel and nefarious transactions 
 from the claims of no less than three roused the Bohemians, the country- 
 rival popes to the supreme govern- men of the martyrs, to arms, and 
 ment of the church. Notwithstanding under Ziska,a man of high reputatioii 
 the emperor Sigismund's safe-conduct, for wisdom, courage, patriotism, and 
 Huss was arrested by the council, and the fear of God, not only seized the 
 his doctrines denounced as heretical. city of Prague, but obtained import- 
 Refusing to recant, he was consigned ant successes over the imperial ar- 
 te the secular arm, and burnt by the mies. After great losses, the emperor 
 emperor's order. Jerome of Prague, came to terms favourable to the liber- 
 his disciple, at first retracted his sen- ties and religious rights of the people, 
 timents, but recovering Jiis courage — Robinson's Eccles. Researches, pp. 
 and his faith in the divine promises, 483, 486.] 
 
254 NECESSITY OF 
 
 those that are out of the church ; therefore, there must be 
 a world, before whom the church must walk, to whom 
 such as walk disorderly are to be cast by excommunication, 
 and the church is to wait for their repentance. 
 
 4. Because, if there should be an established law for all 
 persons to submit unto, it would tend to the wounding of 
 the souls, and undoing the bodies of very many that could 
 not submit to any one way, because their judgments so 
 much differ. Also, if there should be any defect in the 
 established law, as it is possible to be — as we know by 
 woful experience — the godly shall suffer oppression for 
 conscience of the truth against that defect, by the execu- 
 tion of that law ; which, I suppose, would be a grief to 
 honest hearts, seeing, we find, that when laws are made 
 concerning religion, such as make conscience are caught, 
 
 t?ki't'"' ^' ^ I^aniel and the three children were. 
 
 5. Because, it is the best for the public peace to give 
 every one content, for if there be set up an order in reli- 
 gion for a law, and thereby please one sort of people, 
 another sort will be displeased, who it may be, have as 
 many good reasons for that they would have, as the others ; 
 and such as like not a toleration, it is to be feared, they 
 are not rightly principled themselves, and so are not com- 
 petent judges. 
 
 And as for those who think otherwise, I desire they 
 would seriously consider, and ans\ver these questions by 
 the scriptures. ' 
 
TOLERATION. 255 
 
 QUESTIONS 
 
 Propounded to the Synod, and all honest-hearted and con- 
 scientious people, whether corporal punishments ought to be 
 irvflicted upon such as hold errors in religion.^ 
 
 Quest. 1. 
 
 Whether corporal punishments can open blind eyes, and 
 give light to dark understandings ? 
 
 2. Whether carnal punishments can produce any more 
 than a carnal repentance and obedience ? 
 
 3. Whether the destroying of men's bodies for errors, 
 be not a means to prevent their conversion ; seeing some 
 
 are not called until the eleventh hour, and if they should Matt. xx. 7. 
 be out off for their errors [at] the seventh, how should 
 they come in ? 
 
 4. Whether those who would force other men's con- 
 sciences, be willing to have their own forced ? 
 
 6. Whether it be wisdom and safe to make such sole 
 judges in matters of religion who are not infallible, but as 
 liable to err as others ? ^ 
 
 6. If a father or magistrate have not power to force a 
 virgin to marry one she cannot love, whether they have 
 
 ° The celebrated John Goodwin be of any competent faculty or interest 
 
 had preceded Mr. Richardson, in to pass upon the life or liberty of a 
 
 presenting to the synod a series of studious, learned, and conscientious 
 
 "modest and humble queries" on the man, in such cases, which the greatest 
 
 same subject, in 1646, equally adapted and ablest professors of divinity in 
 
 to expose intolerance and further the world are not able clearly, or with ' 
 
 liberty of conscience. Life of John any competent satisfaction to the scru- 
 
 Goodwin, by Thos. Jackson, p. 123.] pulons, many times to resolve or de- 
 
 ' [ " Whether twelve simple coun- termine f " Some Modest and Hum- 
 
 trymen, such as our ordinary juries ble Queries, p. 5, qu. 22. London, 
 
 usually consist of at country assizes, 1646, 4to.] 
 
256 NECESSITY OT 
 
 power to force one where they cannot believe, against the 
 light and checks of their own consciences ? 
 
 7. Whether the scripture makes the magistrate judge of 
 our faith ? * » 
 
 8. If the magistrates maydetermine what is truth, whether 
 we must not believe, and live by the magistrates' faith, and 
 change our religion at their pleasures ? And if nothing 
 must be preached, nor printed, nor allowed to pass, unless 
 certain men please to approve, and give their allowance 
 thereto, under their hands, whether such do not by this 
 practice tell God that unless he will reveal his truth first 
 to them, they wiU not suffer it to be published, and so not 
 to be known ? And whether the licenser setting his hand 
 to the book to license it, he being a priest by his ordina- 
 tion, and from the pope, be not the mark of the beast, 
 spoken of Rev. xiii. 17? And whether it be not worse 
 than any of our former patents before this parliament ? ^ 
 Is not this a spiritual wickedness in high places, which 
 strikes at the truth ? Are they fit to be licensers of the 
 truth, who, when the truth hath been tendered to be 
 licensed, have confessed the truth of it, as they have been 
 free to license it, but refused, because they durst not ? And 
 whether it ca^^be made to appear that God hath revealed 
 
 J [ " Whether did God ever give exercise other authoritiea not belong- 
 any power or authority to civil magis- ing to the ecclesiastical jurisdiction, 
 trates, or others, either in the old Monopolies had been also granted . to 
 testament or the new, to make any various persons and companies, by 
 controverted exposition of any clause letters patent, of almost every article 
 or clauses in the law — punishable in daily use. These companies were 
 either with imprisonment or death ? " often invested with inquisitorial pow- 
 Modest and Humble Queries, p. 12, ers, which were extremely unpopular, 
 qu. 38.] and hostile to liberty. The whole of * 
 
 ' [The long parliament. By letters these grievances and oppressions were 
 
 patent, grounded on the royal letters swept away by this parliament, 
 
 patent, by which the ecclesiastical Neal's History of Puritans, i. 445. 
 
 commission was constituted, the com- Vaughan's Hist, of England, i. 262.] 
 inissioners could fine, imprison, and 
 
TOLERATION. 257 
 
 his truth first to these ministers of England, and so [they 
 are] the first spreaders of it ? Instance those who opposed 
 the prelates, the ministers or the people first. And so of 
 the rest. 
 
 9. Whether it be not the command of Christ that the 
 
 tares — those that walk in lies, and the wheat — those that Matt. xih. 
 
 30, 38; XV. 
 
 walk in the truth, should be let alone ; and the blind [also] i* 
 — led ia, a false religion — which are offended at the de- 
 claring of the truth, should be let aloije ? 
 
 10. Whether he was not reproved, that would have fire ^^^^ '*■ ^^- 
 from heaven to devour those that reject Christ ? 
 
 11. Whether the servants of the Lord are not forbidden 2 Mm. u. 24. 
 to strive, but to be gentle towards aU ? 
 
 12. WTiether the saints' weapons against errors, be 2 cor. x. 4. 
 carnal or no ? ^ 
 
 13. Whether it was not Christ's command that his dis- 
 ciples, when they were persecuted, they should pray, and if 
 cursed, bless ? 
 
 14. Whether the scriptures declare that the saints should ***"■ *• '^^■ 
 persecute others, and whether the gentle lambs of Christ 
 
 w^ill or can serve the wolves so, seeing he sent his as sheep 
 among wolves, and not as wolves among sheep, to kill and 
 imprison ? 
 
 15. Whether Christ hath said, He will have an unwilling 
 people compelled to serve him ? * 
 
 ' [" Whether are errors and here- spiritual ? " Modest and Humble 
 
 siea any other things than some of Queries, p. 2, qu. 7.] 
 those strongholds and imaginations * [" What needs outward power to 
 
 in men, which, as the apostle saith, force a people made willing by the 
 
 exall themselves against the know- Spirit ? Thy people shall be willing 
 
 ledge of God ? Or whether can they in the day of thy power. The very 
 
 be better thrown down, than by those day of Christ's power is not to force 
 
 weapons, which are mighty through men against their wills, but to make 
 
 God for that very purpose? And them willing. They that are not a 
 
 whether are these weapons carnal or willing people, belong not to Christ's 
 
258 NECESSITY OF 
 
 16. Whether ever God did plant his church by violence 
 and bloodshed ? 
 
 17. Whether tares may not become wheat, and the blind 
 see, and those that now oppose and resist Christ afterwards 
 receive him, and he that is now in the devil's snare may 
 get out, and come to repentance, and such as are idolaters, 
 as the Corinthians were, may become true worshippers, as 
 they that are strangers may become God's people ? 
 
 18. Whether to convert an heretic, and to cast out 
 unclean spirits, be done any other way than by the finger 
 of God, by the mighty power of the Spirit in the word ? 
 
 19. Whether he that is not conformable to Christ may 
 not at the same time be a good subject to the state, and as 
 profitable to it ? 
 
 20. Whether men that differ in religion may not be 
 ^™j^"^^i tolerated, seeing " Abraham abode among the Canaanites 
 ?5™'S.33;* long time, yet contrary to them in religion; and he 
 
 sojourned in Gerar, and king Abimelech gave him leave to 
 Gen-xxvu. abide in his land. And Isaac dwelt in the same land, yet 
 Ex.xii. Ml]; contrary in religion." "The people of Israel were about 
 xxxvi. [200 four hundred and thirty years in Egypt, and afterwards in 
 
 Babylon, all which time they differed in religion from the 
 
 Actaxix.27. statc." " Christ and his disciples differed from the common 
 
 Acts xviii. religion of the state." "And when the enemies of the 
 
 ■ truth raised up any tumults, the wisdom of the mgt^strate 
 
 most wisely appeased them." ^ 
 
 21. Whether it be not better for us that a patent were 
 granted to monopolize all the corn and cloth, and to have 
 it measured out unto us at their price and pleasure, which 
 yet were intolerable, as for some men to appoint and mear 
 
 kingdom, but to the world." Dell's ' [See the Humble Supplication, 
 
 Right Reformation, &c, p. 22, 4to. ante, p. 226.] 
 ed. 1646.] 
 
TOLERATION. 259 
 
 sure out unto us, what and how much we shall believe 
 and practise in matters of religion ? 
 
 22. Whether there be not the same reason that they 
 should be appointed by us, what they shall believe and 
 practise in religion, as for them to do so to us ; seeing 
 we can give as good grounds for what we believe and 
 practise, as they can do for what they would have, if not 
 better ? 
 
 23. Whether men heretofore have not in zeal for religion, 
 persecuted the Son of God, instead of the son of perdition ? 
 
 24. Whether it is not a burden great enough for the 
 magistrate to govern and judge in civil causes, to preserve 
 the subjects' rights, peace, and safety ? 
 
 25. If the magistrate must judge and punish in matters 
 of religion, the magistrate must ever be troubled with such 
 persons, and such causes. And, if after his conscience be 
 convinced [that] he had no such power, or see that it was 
 truth he punished ; what horrors of conscience is he like to 
 possess ? 
 
 26. Whether he is fit to appoint punishments, that is not 
 fit to judge ? 
 
 27. If the magistrate must punish errors in religion, 
 whether it doth not impose a necessity, that the magistrate 
 is to have a certainty of knowledge in all intricate cases ? 
 And whether God calls such to that place, whom he hath 
 not furnished with abilities for that place? And if a 
 magistrate in darkness, and spiritually blind, and dead, be 
 fit to judge of light, of truth, and error ? And whether 
 such be fit for the place of the magistracy? Then, whether 
 it be not a scruple to a tender conscience to submit 
 to such in civil causes, because not appointed to that 
 place by God? Whereas, if the magistrates' power be 
 only civil, the doubt is resolved; because such as may 
 be fit for magistrates, men ought in conscience, in civil 
 
260 NECESSITY . OF 
 
 Rom^xiii. u things, to submit unto them, so far as their commands are 
 good.® 
 
 28. Whether there be any scripture that saith, that any 
 man's conscience is to be constrained; and whether the 
 magistrate can reach men's consciences ; and whether he be 
 fit to make a law to conscience, who cannot know when 
 conscience keeps it, and that cannot reward conscience for 
 keeping it, nor punish the conscience for the breaking of it ?'^ 
 
 29. Whether it be not in vain for us to have bibles in 
 English, if, contrary to our understanding of them, we 
 must believe as the church believes, whether it be right 
 or wrong ?^ 
 
 30. Whether the magistrate be not wronged, to give him 
 the title of civil magistrate only, if his power be spiritual ? 
 
 31. Whether laws made merely concerning spiritual 
 things, be not spiritual also ? 
 
 32. Whether if no civil law be broken, the civil peace be 
 hurt or no ? 
 
 33. Whether in compulsion for conscience, not only the 
 guilty, but the innocent suffer also ? As if the husband 
 
 ' [" That genuine end of civil bo- p. 22. The laws of civil society, " can 
 
 ciety...is no other than security to have no further efficacy than to restrain 
 
 THE TEMPORAL LIBERTY AND PROPERTY men from Open transgression ; while 
 
 OP MAN. For this end civil society what is done amiss in private, though 
 
 was invented ; and this, civil society equally tending to the public preju- 
 
 alone is able to procure. The great, dice, escapes their censure," p. 10.] 
 but spurious rival of this end, the sal- ' [" In vain have English parlia- 
 
 vation-of souls.... belongs to the other ments permitted English bibles in the 
 
 division." Warburton's Alliance be- poorest English houses, and the sim- 
 
 tween Church and State, &c. p. 33. plest man or woman to search the 
 
 edit. 1748.] scriptures, if yet against their souls' 
 
 ' [" In judicially rewarding, there-, persuasion from the scripture, they 
 
 fore, the motives must be known ; but should be forced, as if they lived in 
 
 human judicatures cannot know them, Spain or Rome itself without the 
 
 but by accident. It is only that tri- sight of a bible, to believe as the 
 
 bunal, which searches the heart, that church believes." Preface to Roger 
 
 can- penetrate thus far." Warburton's Williams' Bloudy Tenent of Persecu- 
 
 Alliance between Church and State, tion discussed, &c. ed. 1644, 4to.] 
 
TOLERATION. 261 
 
 be an heretic, his suiferings may cause the innocent wife 
 and children to suffer also ? 
 
 34. Whether such as are spiritually dead, be capable of 
 being spiritually infected ? 9 
 
 35. Whether God will accept of a painted sepulchre, a 
 shadow, a mere compliment of obedience, when the heart 
 is dead and rotten, and hates God, and all that is good ? God 
 
 hath no need of hypocrites, much less of forced ones : God joiiniT.[23.] 
 will have those tq worship him that can worship him in spirit 
 and truth. 
 
 36. Whether the scriptures appoint any other punishment 
 
 to be inflicted upon heretics, than rejection and excommu- iit. ui lo. 
 nication ? 
 
 37. Whether freedom of conscience would not join all 
 sorts of persons to the magistrate, because each shared in 
 the benefit ? 
 
 38. Whether those states (as the Low Countries), who 
 grant such liberty, do not live quietly, and flourish in great 
 prosperity?' 
 
 39. Whether persecution for conscience, do not harden 
 men in their way, and make them cry out of oppression and 
 tyranny ? 
 
 40. Whether some corporal punishments would not make 
 thousands in England face about to popery, as it did in 
 Queen Mary's time ? " 
 
 ' [affected ?] plague that ever came to it, in taking 
 
 ' [" It causes disturbances and tu- away from it so godly a king as he was, 
 
 mults in the world, *hen men are yea, such an one as hath not been read 
 
 forced by outward power to act against of, of his age, in any realm, both for 
 
 their inward principles in the things of wit, learning, soberness, and godliness ; 
 
 God. What disturbances and tumults in his stead he hath set up queen 
 
 this hath bred in state and kingdoms Mary, who in short time hath pulled 
 
 who knows not ?" Dell's Right Re- down that was not builded in many 
 
 formation, &c. p. 24.] years, and brought in the bishop of 
 
 ^ [" Now, after that God had.ptagued Rome, before justly and by law of 
 
 this realm with the most grievous parliament abolished, with open per- 
 
262 ' NECESSITY OF 
 
 41. Whether laws made concerning religion, have not 
 always calight the most holy men; witness Daniel and the 
 three children? The rest will be of what religion you 
 will. 
 
 42. Whether the saints crave the help of the powers of 
 this world to bring Christ to them, or fear their powers to 
 keep him from them ? 
 
 43. If no religion is to be practised, but that which the 
 commonwealth shall approve on ; what if they will approve 
 of no religion ? Shall men have no religion at all ? 
 
 44. Whether the saints ought not to continue their 
 assemblies for the worship of God, without, or against the 
 consent of the magistrates ; they being commanded to do so? 
 Matt, xxviii. 18, 19, 20; Heb.^ x. 25. By an angel from 
 
 Acts iv. 18, God, Acts v.. 20. It was the apostles' practice, who were 
 
 19, 20, 23; V. ' . . r r ' . 
 
 22.28. not rebellious nor seditious. 
 
 45. Whether uniformity in religion in the state, do not 
 oppress millions of souls, and impoverish the saints' bodies ? 
 
 46. Whether God's people have not disputed and taught 
 a new religion and worship, contrary to the state they lived in, 
 and spread it in travelling. and [in] open places; as appears. 
 Acts xvii. 2, 17, and xviii. 28; yet [with] no arrogancy and 
 impetuousness ? Yea, contrary to public authority in the 
 
 Dan. iii. 16 nation's Uniformity in false worship, as the three children ; 
 
 so the apostles. Acts iv. 5, 13. The saints have openly wit- 
 Acts x™. 7. nessed, that in matters spiritual, Jesus was king. And for 
 
 this Christ suffered, as appears by his accusation, Jesus of 
 john3tix.i9; Nazaeeth, THE Ejng OF THE Jews. God's people have 
 ii.'se'. ' seemed the disturbers of the civil state. Upon the apostles 
 
 jwry of so many as gave their voices Prefaceofthetranslator of Archbishop 
 
 and consent to the same. For they Cranmer's Unwiitten Verities, printed 
 
 had all made u solemn oath brfore in the reigi\ of Queen Mary. Jenkyn's 
 
 never to receive his unjust usurped Cranmer^ Remains, iv. 164.] 
 power into the realm again." From 
 
'TOLERATION. 263 
 
 preaching, thete followed uproars and tumults, at Iconium, x°i%''J'^4o: 
 at Ephesus, at Jerusalem. '"'• '"■ ^^■ 
 
 4/. Whether Jesus Christ appointed any material prisons 
 for blasphemers of him? Whether, notwithstanding the 
 confidence of the truth they have, to which they would force 
 others : whether the bishops, their fathers, have not been 
 as deeply mistaken ; for now they see and say they are anti- 
 christian ? 
 
 48. Whether it be not a natural law for every man that 
 liveth, to worship that which he thinketh is God, and as he 
 thinketh he ought to worship ; and to force otherwise, will 
 be concluded an oppression of those persons so forced ? 
 
 49. And whether it is best for us to put out our eyes, 
 and see by the eyes of others, who are as dim-sighted ? 
 
 In my judgment, your judgment is a lie ; will ye compel 
 me to believe a lie ? Compel ye a man to be present at a 
 worship which he loathes ? Or will ye force my tongue to 
 speak that which my ears cannot affect? 
 
 50. Whether it be in the power of any man to believe 
 what he will, and as he will ? The mind of man being per- 
 suaded with great reasons, is captivated, will he, nill he. 
 I am fully persuaded of the truth of the religion I profess ; 
 if I should follow your religion, I should deceive men, and 
 go contrary to my conscience, but I cannot deceive God. 
 
 51. Whether the ordinance against preaching' is not only 
 
 ' [An ordinance of parliament waa ment was to be inflicted on all who 
 issued on the 26th April, 1645, for , spake aught in " derogation of the 
 
 the silencing of all such preachers as church government" then established, 
 
 were not ordained, nor allowed, " by Many baptists were prosecuted and 
 
 those who shall be appointed thereunto imprisoned under these intolerant laws, 
 
 by both houses of parliament." A among whom may be mentioned, Mr, 
 
 still more stringent ordinance was Denne, Mr. Coppe, Mr. Lamb, and 
 
 passed to the same eflect, on December Mr. Hanserd Knollys. "Thepresby- 
 
 26th, 1646. All preaching or expo- terian clergy would authorize none to 
 
 sition of scripture was forbidden except preach, except such as would take the 
 
 by ordained persons ; and due punish- covenant, and consent to their di». 
 
264 ^ NECESSITY OP 
 
 the way to ensnare the choicest men ; but it cannot catch 
 the worst? Who shall judge what is error, and what is 
 truth ? I answer, if our enemies must judge, we must 
 always be persecuted, and abused by the worst of men : for 
 they will judge it fit to persecute us ; they will call truth 
 error, and error truth. And sometimes truth shall be 
 esteemed no less than blasphemy ; and that which one man 
 shall do as his duty, iu conscience to God's command, may 
 be called obstinacy, though unjustly. So that if any demand 
 who is the most orthodox and sound man, and freest from 
 errors, the answer is now, if you will put it to the vote, it is 
 the major voice, the strongest side, that side that hath the 
 authority to back it ; so that we must follow a multitude. 
 Once a king being sick, it was demanded of him who should 
 succeed him in the crown ; he answered, he that had the 
 longest sword. So it is now ; and if truth hath but a few 
 followers, it'must be esteemed error and rejected. 
 
 52. If the magistrate, as a magistrate, have a power from 
 Christ, to punish such as he is persuaded in his conscience 
 are erroneous and heretical, or because he differs in relision 
 from the magistrate, then queen Mary and her parliament 
 did well, in burning the martyrs for differing from her 
 established religion ; they being as contrary to her religion' 
 as any are now in the magistrates' eyes. 
 
 53. Either the civil, or the spiritual state must be 
 supreme ; which of these must judge the other in spiritual 
 matters ? If the magistrate, then he is above the church, 
 and so the head of the church.* And [if] he hath his power 
 
 dpline." Crosby, Hist, of Eng. Bap- to be aiforded to any community; 
 
 tists, i. 192, 194, 221, &c. Neal, Hist. without power over it, in the commu- 
 
 of the Puritans, ii. 494. ScobeU's nity protecting ; it necessarily follows,. 
 
 Collection of Acts, &c. p. 92.] that the civil magistrate must be 
 
 * [" The state, by this alliance, supreme." Warburton's Alliance, &c. 
 
 having undertaken the protection of p. 148.] 
 the church ; and protection not being 
 
TOLERATION. 26$ 
 
 from the people to govern the church, whether it will not 
 follow that the people, as a people, have originally as men 
 a power to govern the church, to see her do her duty, to 
 reform and correct her 5 and so the spouse of Christ, the 
 wife of Christ, must be corrected according to the pleasure 
 of the world, which lieth in wickedness ? CiJohnv.ig.i 
 
 54. Whether every man doth not venture his soul upon 
 the truth of that religion which in his conscience he is per- 
 suaded of the truth of? 
 
 55. Whether these kingdoms haveany suflScIent ground 
 to believe they shall enjoy their outward rights and liberties, 
 so long as any one religion is set up, and men forced under 
 great penalties to be subject to it ? 
 
 56. Whether it be not a horrible thing that a free division 
 of England may not have so much liberty as is permitted 
 to a Turk in this kingdom ; who, although he denies Christ, 
 yet he can live quietly amongst us here ? And is it not a 
 gi'eat ingratitude of this kingdom to deny this liberty to 
 such as are friends, and have been a means in their persons 
 and estates to save this kingdom from destruction and 
 desolation ? Oh, England, England I Oh that thou wert 
 wise to know the things that belong to thy prosperity and 
 peace, before it be too late ! The hand of God is against 
 thee. How have we slain one another ; and who knows but 
 this is come upon us for troubling, undoing, despising, and 
 banishing the people of God into so many wildernesses?* 
 
 57. Whether men are bound in conscience to be perse- 
 
 6 ['■ God hath blasted them that should have spoken for us, and they 
 
 would have kept us &om our sweetest spake agamst us, and God hath blasted 
 
 liberty. The king and his bishops them — and if the army had neglected 
 
 denied it to us, and God hath blasted us herein, God would have blasted 
 
 them. Those of the parliament pro- them, Jemsalemis a burdensome stone, 
 
 inised liberty to us, but did not give it all that oppose it, dash themselves in 
 
 us • God hath blasted theiJi. The pieces." Richardson's Answer to the 
 
 synod, with the ministry of England, London Ministers, p. 29, ed. 1649.] 
 
 TOLEKATION.j S 
 
266 NECESSITY OF 
 
 cuted, when they can help it, for omitting of that they judge 
 sinful? And whether a man may not take that which is 
 his right, or use means to take it by force, in case they who 
 should give it deny it, and he cannot have it otherwise ? 
 Thus I would keep my estate, my liberty, my life, by foice, 
 if I (can, and) cannot keep it otherwise.^ 
 
 58. Whether there be any man that judgeth his own 
 judgment erroneous ? 
 
 59. Whether, if any man will take updn him to punish 
 men for errorsj it be not fit [that] he show his authority from 
 God, to warrant his practice; and if one man is to be 
 punished for error, must it not of necessity follow, that all 
 men are to be punished ; because all men have errors, no 
 man is free from them; and therefore, all men are to be 
 punished with corporal punishments for their errors, either 
 more or less ? So that, if Luther and Calvin, and other 
 good men were now amongst us, they should be punished 
 for the errors they held, as well as others are for the truth ? 
 
 60. Whether the priests of Englandj in assuming to 
 themselves to be Christ's ministers, and the apostles' suc- 
 cessors, and a godly reformed presbytery, be not a cunning 
 trick, and a mere cheat to deceive the simple?'^ 
 
 61. Whether the priests' practice be not contrary to the 
 
 ' [" A man, when he sins not against ordinance of parliament, or any other 
 the state.may justly stand for his state- congregational or presbyterial elder- 
 freedom ; and to deprive a man of ships, are jure divino, and by the will 
 his state-liberty for the kingdom of and appointment of Jesus Christ? 
 Christ's sake, as it causeth disturbances Whether all the members of the said, 
 in the world, so let any man show me elderships, as members thereof, or 
 any such thing in the gospel." Dell's which of them, are ywre diuino, and by 
 Right Reformation, &o. p. 24.] the wUl and appointment of Jesus 
 
 ' [In April, 1646, parliament pro- Christ?" These questions much " re- 
 pounded to the assembly of divineSj tarded" the intolerant courses of the 
 certain questions ofa similar tendency, synod. Hanbury's Hist, Memorial^ 
 88,- " Whether the parochial and con- iii, 212.] 
 grpgational elderships appointed by 
 
TOLERATION. 267 
 
 apostles' practice ? Take one instance : the apostles dipped, 
 
 viz. baptized, persons, after they believed and confessed their 
 
 faith; whereas these sprinkle persons before they believe, 
 
 yea, before they can speak. They baptized persons in a p6*?-|^ii™t.' 
 
 river; these sprinkle water upon their faces. Yet if you " '^ 
 
 will believe them, they are the successors of the apostles, 
 
 and follow their steps. 
 
 62. Wherefore do the priests of England assume to 
 themselves the title of divines ? Is it because they are 
 exercised in divine truths, or because they partake of the 
 divine nature, or both? If so, then many tradesmen may 
 as well have the title of divine given them, as well as they, 
 because they partake of the divine nature, and are as much 
 exercised in matters divine, as the most of them. But it is 
 a question, whether the title divine is to be given to any 
 man, but only to God, whose being only is divine. 
 
 63. Whether the name of settling religion be not a fine 
 pretence to establish error and tyranny ? We desire not 
 liberty of conscience of any man. Let us enjoy our right, 
 our liberty of persons and estates, and we will give them 
 leave to hang our religion, and consciences too, if they can. 
 They desire not our religion, nor can they see, nor reach 
 our consciences, as Ques. 28. And I am persuaded, that 
 the hand of God and man will be against England and 
 Scotland, till they cease troubling of men for matters of 
 religion.^ 
 
 64. Whether any that are contrary to the synod, did ever 
 
 ' [Baillie, one of the Scots' com- Solemn League and Covenant, against 
 missioners to the assembly, in a work the Scottish nation whence it came ; 
 printed in 1647, particularly inveighs as two great impediments to their.quiet 
 against the baptists for their opposi- enjoying of that self-destroying and 
 tion to its proceedings. " This ijn- God-provoking liberty, which, so pas- 
 moderate love of licentiousness," he eionately, they lust after." Hanbury's 
 says, " puts them upon a high degree Hist. Memor. iii. 223.] 
 of hatred and indignation against the ' 
 
 S 2 
 
268 NECESSITY OF 
 
 sue the parliament to have the presbyters ptinished for any 
 of their errors, though in them they abound ? And whethet 
 some of them do not tend to the destruction of the state, if 
 they might have their wills ? 9 
 
 65. Whether it be not a great error to slight and dis- 
 grace the holy scriptures ? And whether the synod are not 
 guilty of this error, in that they do not make the scriptures 
 the ground and rule of what they do ? And this appears : 
 1. In that what they affirm is not in the scriptures. 2. In 
 that they keep not the form of sound words, as the scrip- 
 tures require. We cannot read it in the scripture what 
 they impose upon others ; nor can we find the substance of 
 what they impose upon others in the whole scriptures. 
 3. Neither do they allege the words nor texts of scripture 
 to prove, what they maintain, as appears by their Directory,* 
 what is their authority above the scriptures ; if they think 
 so, it is no small error. 
 
 66. Whether it doth not appear, that the priesthood, for 
 the most part, do hate and despise the suffering saints of 
 Christ ? And this appears : 1. Because they speak not 
 
 9 [" We exalt Jesus Christ alone in the administration of baptism and the 
 the spiritual church ; and attribute to Lord's supper, visiting the sick, bu- 
 the magistrate his full power in the rials, sibging, days and places of pub- 
 world. But they (the presbyterians) Uc worship, &c. j but liturgical forma 
 exalt themselves in Christ's stead in were in all cases to be disused. As 
 the church ; and set under their feet intimatedaboTe,no scripture authority 
 the magistrate's power in the world." is produced or referred to, either for 
 Dell's Hight Reformation, p. 42.] the sentiments contained in it, or for 
 
 •[On the 3rd January, 1645, the its use by the clergy. An additional 
 
 parliament issued an ordinance for the ordinance in the following September 
 
 abolition of the Common Prayer Book rendered the use of it compulsory in 
 
 in the public worship, and for the im- all the parishes of the land ; persons 
 
 position, in its stead, of the Directory, preaching or writing against it were 
 
 which had been prepared by the as- to be fined, and penalties were attached 
 
 sembly of divines. Therein directions to the use of the book of Common 
 
 are given for every part of divine Prayer, whether used in public or in 
 
 service, as the reading of the scrip- private. Scobell's Collection of Acts 
 
 tures, the mode and matter of prayer, and Ordinances, pp. 75, 97.] 
 
TOLERATION. 269 
 
 for them. But, 2. Speak against them. 3. They preach 
 against them. 4. They perseciite them, and cause others 
 to persecute them. 5. When they are in prison, they dp 
 not visit them. 6. Nor allow them any means, when they 
 are in want, to maintain them. 
 
 67. Whether it doth appear, that the priests oppose 
 errors and sects out of conscience, or out of bye and self 
 ends? It appears to be the latter: because they write 
 and preach, and bend their strength against those truths 
 that oppose their profit, honour, ease ; as tithes, false 
 ministry, and cozening of people. But as for errors, in- 
 deed — as to deny the resurrection of the body, the truth 
 of the scriptures, to deny Christ to be God, and the like 
 - — which of them hath written one sheet against any of 
 these errors; notwithstanding they have written volumes 
 against good men, for domg that [which] Christ com- 
 manded them ? 
 
 68. Whether those priests are not false priests, in pro- 
 phesying in their pulpits, that London should be plun- 
 dered, and their wives, &c., ravished, when Sir Thomas 
 his army came into London ?^ You see apparently they 
 
 ' [The war being ended, the pres- to presbyterian ascendancy. " The 
 byterians endeavoured to get rid of odium of this grand revolution, by 
 the anny. But fearing the loss of which the army became masters of 
 that liberty for which they had fought, the city of London, and of the par- 
 and dreading the intolerant spirit of liament itself, fell chiefly on the pres- 
 presbytery, under the direction of the byterians themselves, whose intempe- 
 council of agitators, the army resolved rate zeal for covenant- uniformity 
 not to disband, until the civil and re- carried them to very impolitic ex- 
 ligious liberties of the nation were cesses. The sermons of their minis- 
 placed in security. To the dismay of ters were filled with invectives against 
 the Presbyterians, they seized the per- the army ; in their public prayers 
 son of the king, and advanced towards they entreated the Almighty to in- 
 London ; and finally, under the com- cline the hearts of the Scots to return 
 mand of Sir Thomas Fairfax and to their relief; and the conversation 
 Cromwell, marched through the city, of their people was riotous and disot-. 
 without any disorder, putting an end derly." Neal, ii. 441, 447.] 
 
270 
 
 NECESSITY OF 
 
 prophesy the vision of their own hearts; so they say, 
 "Thus saith the Lord," when he hath not spoken unto 
 them, 
 
 [69.] Whether the priests were not the cause of the^ 
 burning of the book, entitled " The Bloudy Tenent," 
 because it was against persecution?' And whether their 
 consciences would not have dispensed with the burning of 
 the author of it ? And I wish they would seriously con^ 
 sider DeU's Book of Right Reformation. * 
 
 70. Whether men's eyes are not so opened, and the 
 priests' deeds so manifest, that it is but in vain for them 
 to think that all men will be led by them evermore ? 
 
 = [" The Bloudy Tenent of Peree- 
 cution for the Cause of Conscience 
 discussed," &c. 4to. 1644, pp.247, was 
 the work of the noble-minded Roger 
 Williams, published in reply to a let- 
 ter of Mr. John Cotton, the Ameri- 
 can congregationalist, advocating per- 
 secution. It gave very great offence 
 to the Presbyterians, who exclaitned 
 a^iuifst it as full of heresy and blas- 
 phemy. According to Baillie, it did ' 
 not even meet with the approbation 
 of the English independents. "Liberty 
 of conscience, and toleration of all or 
 any religion, is so prodigious an imr 
 piety, that this religious parliament 
 cannot but abhor the very naming of 
 it. Whatever may be the opinions of 
 John Goodwin^ Mr. Williams^ and 
 some of that stamp, yet Mr. By/r- 
 roughes, in his late ' Irenieum' upon 
 many unanswerable arguments, ex- 
 plodes that abomination," Mr. Bur- 
 roughea was one of the five dissenting 
 |)rethren. — Brook's Lives, iii. 481. 
 JI^nbury'sHist. Memor.iii. 127, 110,] 
 
 * [" Right Reformation : or. The 
 Reformation of the Church of the 
 New Testament, represented in Gos- 
 pel-light. In a sermon preached to 
 the Honourable House of Commons, 
 on Wednesday, November 25, 1646, 
 &c." 4to. 1646. pp. 42. He 
 urges on [the parliament, " That as 
 Christ's kingdom and the kingdoms 
 of the world are distinct, so you would 
 be pleased to keep them so ; not 
 mingle them together yourselves, nor 
 suffer others to do it, to the great 
 prejudice and disturbance of both." 
 That Christ is the only reformer, 
 his instruments^the word and Spirit, 
 and to him all reformation must 
 be left : here no earthly power must 
 interfere.— p. 28. Mr. Dell was one of 
 the ejected ministers, losing a living 
 and the mastership of Caios College, 
 Cambridge. He is usually regarded 
 as a baptist, although his sentimentEt 
 approximated in some points to those 
 of the quakers. Ivimey, ii. SS.] 
 
TOLERATION. 271 
 
 IF THE MAGISTRATE BE A MEMBER OF A CHURCH, 
 TET HE OUGHT TO BE EXCOMMUNICATED, IF HE 
 DESERVE IT. 
 
 REASONS. 
 
 1. Because magistrates must be subject to Christ; but icor.v.4,5. 
 Christ censures all offenders. 
 
 2. Every brother must be subject to Christ's censure : Matt. xvui. 
 
 , . , , 15, 16, 17; 
 
 but magistrates are brethren. Heut. xtu. 
 
 ° IS. 
 
 3. They may censure all within the church. 1 cor. t. 12. 
 
 4. The church hath a charge of all the souls of the H6b.xiii.17. 
 church, and must give account of them. 
 
 5. Christ's censures are for the good of souls : but ma- 1 cor. v. s. 
 gistrates must not be denied any privilege for their souls, 
 
 else they, by being magistrates, should lose a privilege of 
 Christ's. 
 
 6. In which privileges. Christians are all one. Gai. m. 28; 
 
 . ° , Col. iii. 11. 
 
 Sins of magistrates are hateful and condemned. It is a is- x. 1 -, 
 
 ° . Mic. iU. 1. 
 
 paradox, that a magistrate may be punished by the church, 
 and yet that they are judges of the church. 
 
 If that religion be true [of which] the magistrate Is per- 
 suaded : he owes a threefold duty. 
 
 First, approbation, with a tender respect to the truth is- xiix.[23;] 
 and the professors of it. 1^^*] 
 
 Secondly, personal submission of his soul to the power Matt- xviii- 
 of Jesus his government. 1 cor- V. 
 
 Thirdly, protection of them and their estates from vio- Hom. xiu. 
 lence and Injury. ^^~ ■' 
 
 To a false religion he owes : 
 
 1. Permission, — for approbation he owes not to 
 what Is evil, — as Matt. xiil. 30, for public peace and 
 quietness. 
 
 2. Protection of the persons of Ms subjects, though of a 
 
272 NECESSITY OB* 
 
 false worship, that no injury be offered to the persons or 
 goods of any.* 
 
 OBJECTION I. 
 
 The kings of Judah compelled men to serve the Lord: 
 ergo, kings may now compel, &c. 
 
 ANSWER I. 
 
 They only who lived under the Jewish worship were 
 compelled ; strangers were not. 
 
 Secondly, they were not compelled to any thing, but 
 12-1™' ^' what they knew and confessed was their duty. 
 
 Thirdly, if they did compel, their actions were not 
 moral, to oblige other kings to do so, see Deut. xiii. 3, 9, 
 XX. iof 1^' 16- Surely they will not do so. 
 
 22T'wrth"i Fourthly, the kings of Israel did not imprison schisma- 
 tics, pharisees, Herodian?, &C5. 
 
 Fifthly, the kings of Israel had extraordinary prophets, 
 to direct them what to do infallibly; these kings have 
 none such to direct them. 
 
 Sixthly, if the law be moral ; where is it set down in 
 Christ's testament, which is to be our rule, that the magis- 
 trate shall compel all to his religion, for to another he 
 will not ? 
 
 Obj. 2. It seems you would have no government, no 
 law? 
 
 ' [Dr. John Owen answers in the as are contrary to them, and destruc- 
 
 affirmative the following questions : — tive of them ?" He asserts that the 
 
 " Whether the supreme magistrate in law of nature and of nations, God's 
 
 a nation, or commonwealth, of men institutions, the example of godly 
 
 professing the religion of Jesus Christ, magistrates, the promises and equity 
 
 may, or ought, to exert his power, of the gospel, and the confessions of 
 
 legislative and executive, for the sup- all protestant churches, with that of 
 
 portment, preservation, and further- the independents, prove the duty of 
 
 ance of the profession of the faith secular and magisterial interference in 
 
 and worship of God ; and whether he religion to the extent indicated in th^ 
 
 may and ought to forbid, coerce, or question. — Works, edited by Russell> 
 
 Restrain such principles and practices Vol. xix. p. 385—390.] 
 
TOLERATION. 273 
 
 Answ. 2. None but Christ's for his house.^ 
 
 Ohj. 3. Then every man may live as he list ? 
 
 Answ. 3. Had not he as good live as he list, as live as 
 you list V 
 
 Obj. 4. But we are bound by oath to a reformation, in 
 suppressing errors, &c. 
 
 Answ. 4. But still, according to the word of God, not 
 against it. Show us the pattern of your reformation in 
 Christ's testament, in his gospel, and we will embrace it ; 
 for we are not under the law but under grace. 
 
 Obj. 5. Then it seems errors may be suffered ? 
 
 Answ. 5. We must suffer that which we cannot help, 
 necessity hath no law. It is no more in our power to 
 hinder errors, than it was in the power of the prelates, to 
 hinder men's preaching, writing, and speaking against 
 them. 
 
 It is not in the power of man to suppress errors. If you 
 can, first, so speak to the blind, and open the eyes of 
 our understandings, as to expel the darkness that is in 
 them; secondly, if you can command the heart, and reform 
 it ; thirdly, if you can hinder and destroy the vain imagi- 
 nations of men's hearts, and hinder Satan's suggestions of 
 errors, and men's speakings each to others; if you can 
 place light in the soul, for there is no light till Grod give 
 light : till God speak, all is nothing ; if you can give the 
 Holy Spirit to men to direct and reform them, for till the 
 
 « [" But would you have no go- Christ ; the law of love."— Dell's 
 
 vernment? Yes; but the government Right Refonnation, &c., p. 26.] 
 
 of Christ the head, and the Holy ' ["May a Christian then live as 
 
 Ghost the Spirit; in and over the he list? No, by no means; for he 
 
 church the body. — But would you hath the word and Spirit in him to 
 
 have no law ? No laws in God's king- beep him from living as he list; and 
 
 dom but God's laws . . . and they are he knows that no man in God's king- 
 
 these three : the law of a new nature; dom may live as he wills, but as God 
 
 the law of the spirit of life that is in wills."— Ibid. p. 26.] 
 
274 NECESSITY OF 
 
 Spirit comes there is no reformation to purpose : then are 
 you able to suppress errors. If you cannot do these things, 
 give place to him that can and will do these things in his 
 time ; and, in the meantime, wiU so order all errors to his 
 glory, and the good of his elect. 
 
 And for the reformation that some men cry up to sup- 
 press errors, what is it but, first, a sinful reformation, in 
 that it forceth men to sin even against their own knowledge 
 and conscience, for many men before they wUl suffer death, 
 or be undone, wiU say and do any thing ? Secondly, it is 
 a foolish reformation, in going the wrong way to work, in 
 offering to reform the outside first. Whereas God, when 
 he reforms, begins within, at the heart, because if that be 
 not first reformed, it is no spiritual reformation, but a carnal 
 and hypocritical one, as the pharisees made clean the out- 
 Matt, xxiii. side, and [remained] filthy withiii.^ Thirdly, it is a carnal 
 reformation, and therefore it is attended with carnal instru- 
 ments, prison and swords, &c. "Whereas Christ's kingdom 
 is spiritual, and all that belongs unto it. Fourthly, it is a 
 cruel reformation, that hath more destruction than edifi- 
 cation in it. It is a terrible reformation, there waiteth on 
 it confiscation of goods, fines, imprisonment, banishment, 
 death with fire and sword.9 Is there no better cure of the 
 pain of the head than beating out one's brains ? Lastly, 
 it is a deceitful reformation, in that it makes men to 
 appear to be sheep, when they are wolves ; also, in that 
 under the notion of suppressing errors, it suppresseth the 
 
 '[" So civil-eccleaiastical reformation God and atheism." — Dell's Right 
 
 raakea a man clean outwardly, with Reformation, &c. p. 7.] 
 an outward confession of feiith, when ' [" Civil-ecclesiastical reformation 
 
 inwardly he is all filthy through un- reforms by breathing out threatenings, 
 
 belief : and whites him over with a punishments, prisons, fire, and death ; 
 
 few handsome forms of worship, when but the gospel by preaching peace." — 
 
 mwa; 
 
 nanasome lorms oi worsnip, wnen out ine gospej 
 irdly he is full of ignorance of Ibid. p. 21.] 
 
TOLERATION. 275 
 
 truth, and stoppeth the passage of the gospel, which, 
 instead of running, cannot go by reason of it. 
 
 Obj. 6. Then errors will prevail ? 
 
 Ans. 6. If truth may be suffered, it will prevail against 
 errors. Corporal punishments cannot suppress errors, 
 neither doth truth need any such help to maintain it. If 
 truth may have liberty, it can maintain itself. Let neither 
 of them have the sword, and let them try it out. I will 
 venture my life truth will prevail. Are there not men as 
 able to write and speak for truth, as any are to write and 
 speak against it ? 
 
 Lastly, Whether the presbyters to maintain their way 
 do not expound the scriptures as foUoweth : peace be to this 
 house, be presbyters and ye shall be in peace ; if they refuse 
 this doctrine, if they refuse presbytery ; and shxike off the 
 dust of your feet, speak against them, and bid the magistrate 
 kill, imprison, and undo them ; if they hear not the church, 
 viz. the assembly of devisers, let him be to thee as a heathen, 
 and let him be stripped naked, and be banished among the 
 heathens ; compel them to come in, let restraint of liberty, 
 with hunger, cold, and nakedness, force them to be presby- 
 ters ; avoid a heretic, one that will not pay tithes, &c. nor 
 Comply with the priests ; after once and twice admonition, 
 after once and twice imprisonment, hang him, or banish 
 him ; he that believeth not — what we say — shall be damned, 
 shall be condemned to death for a heretic ? 
 
 It is no more in the power of the synod, or the parlia- 
 ment, to hinder errors, than it was in the power of the 
 prelates to hinder men's preaching, writing, and speaking 
 against them. 1. If you can hinder Satan's suggestions. 
 And 2, hinder the vain imaginations of men's hearts. 
 3. And expel the darkness in men. 4. And place light 
 instead thereof. 5. And hinder men from speaking each 
 to other; then you can suppress errors, else not. The 
 
276 NECESSITY OF 
 
 Lord only can suppress errors by the mighty power of 
 his Spirit, with his word, and we believe he will certainly 
 do it in his time, to his glory, and the comfort of his 
 people. Amen. 
 
 I DESIRE TO KNOW WHETHER THE ASSEMBLY OF 
 DIVINES DO NOT BELIEVE, DESIRE, AND PROFESS, 
 AS SOME OF THE ARTICLES OF THEIR FAITH, AS 
 FOLLOWETH ? AND WHETHER THEY HAVE NOT 
 DECLARED THIS TO BE THEIR FAITH BY THEIR 
 WORKS THAT ARE MANIFEST ? 
 
 Imprimis. That it be frequently taught, that so it may 
 become natural, that all England, of what age or estate 
 soever they are, [ought] to believe and confess us to be the 
 church, the spouse and wife of Christ, their dear and tender 
 mother, at whose breasts they are to suck all their days. 
 And that such as refuse, ought to be forced, by the 
 authority of our keys, or rod of iron, from their religion, 
 liberties, estates, and lives. 
 
 2. That they only have power in all spiritual causes, 
 and are the only law-givers of rules for worship, doctrine, 
 and discipline. This is so clear, that it is confessed of all 
 men, except only a few heretics and infidels, who are so 
 imprudent [as] to affirm that religion and tyranny never 
 grew upon the stock of truth. 
 
 3. That all men ought to ascribe to the place where 
 they sit, that which the pope .doth to his seat, viz. the 
 infallible chair ; seeing their priesthood and ordination is 
 one and the same with his. So that no man ought to 
 question the truth or goodness of any of their decrees, 
 seeing they are infallible, and so cannot err. 
 
TOLERATION. 277 
 
 4. That to them only God doth discover his mysteries 
 and secrets, with all the revelations of heaven. So that 
 they know more than all other men, yea, they are not 
 ignorant in any thing, but are able to determine in the 
 deepest and most intricate controversies what is truth, and 
 what is error. Also they are able to cure all sorts of sects 
 and heresies, &c. 
 
 5. That notwithstanding this eighty years' preaching in 
 England, the people are so ignorant that they know not in 
 what way they ought to worship God ; so that they were 
 constrained to thrust together their late learned, pious, and 
 holy Directory, to enlighten our dark understandings, the 
 scriptures not being able nor fit to do it.' And because 
 they see that there is in the people no understanding, out 
 of their care and love to us they have taken upon them, to 
 judge and determine what is right and wrong for us ; that 
 so we may see, by their eyes, which is the safest and easiest 
 for the people. 
 
 6. That all England, high and low, rich and poor, &c. 
 ought to fall down before them, and make them their gods, 
 and always lie at their feet to receive such directions, 
 instructions, and destructions from them, as they shall think 
 fit, and obey them without any questioning, whether they 
 be right or wrong, good or evil. 
 
 7. That the kings and rulers of the earth may have their 
 title, viz. defenders of the faith, that so they may conti- 
 nually incite them to defend their faith. It being the 
 faith of Cambridge and Oxford, the most learned and black 
 faith, the only faith ; and all else is heresy, schism, if not 
 blasphemy, in comparison with theirs. 
 
 8. That as they do so, they will endeavour to reduce all 
 to the unity of the aforesaid faith, under one universal and 
 
 1 [See before, p. 268.] 
 
278 NECESSITY OF 
 
 spiritual head. They do not mean the pope, for that were 
 treason, but themselves ; and this they know is far from 
 treason, for who dare determine contrary to them ? 
 
 9. That whatsoever their apprehensions and intentions 
 are, they are all agreed to pretend uniformity in religion, 
 to satisfy the people, and to effect their own ends. Though 
 they are not so ignorant [as] to think that all men can 
 ever be reconciled in one way, because their ends, prin- 
 ciples, opinions, and affections, are so diverse. 
 
 10. That seeing they judge it not fit, nor safe, to trust 
 God or man for food and raiment ; they have thought it 
 fit to get an ordinance of parliament, to secure unto them 
 our tithes. And when they had served themselves, [their] 
 backs and bellies,*' it was their care that God might be 
 served with their Directory. And although some are 
 persuaded that tradesmen may make a better; yet they 
 judge it not fit nor safcj that any be permitted to say so, 
 lest it be made good, inasmuch as it tends to their dis- 
 grace.^ 
 
 11. That there is so much light abroad, which is suffi- 
 cient to overthrow them, (and do judge that too much and 
 
 ' [In 1644, parliament had directed part of the work was done, for which 
 
 that tithes and other legal payments they came together, and that on the 
 
 should be rendered as usual, and by public salary), wanted not boldness, 
 
 a subsequent act ordered them to to the ignominy and scandal of their 
 
 be paid to whomsoever might be pastoi-like {profession, to seize into 
 
 placed in the living by their authority, their hands, or not unwillingly accept, 
 
 Speaking of the assembly of divines, (besides one, sometimes two or more 
 
 Milton says : " The most part of of the best livings) coUegiate^master- 
 
 them were such as had preached and ships in the universities, rich lectures 
 
 cried down, with great show of zeal, in the city, setting sail to all winds 
 
 the avarice and pluralities of bishops that might blow gain into their covet- 
 
 and prelates; that one cure of souls ous bosoms." — Scobell's Collection, 
 
 was a full employment for one spiri- &c., pp. 74, 131, Milton's Prose 
 
 tual pastor, how able soever, if not a Works, iv. 84.] 
 charge rather above human strength. ^ [See before, note 1, p. 268. 
 
 Yet these conscientious men (ere any 
 
TOLERATION. 279 
 
 declare) that it is their wills and pleasures, that nothing 
 be printed, unless it be licensed by them, lest their profit- 
 able traditions, with their plots and devices, be discovered.* 
 12. That as they believe, so they judge it not lawful 
 for any but themselves to speak or preach from the scrip- 
 tures, seeing it is their trade, and they have served for it 
 so many years, that they have reason to monopolize it to 
 themselves, and to their black coats. 
 
 THE KONCONFORMISTS ANSWER WHY THET CANNOT 
 RECEIVE AND SUBMIT TO THE AFORESAID FAITH. 
 
 I. Tn respect of the institutors of it. II. The matter of 
 their faith. 
 
 1. We cannot believe what you say : 1, Because yow 
 are the men that have often deluded us, and thrust upon 
 us errors for truths, and so have deceived us and your- 
 selves. 
 
 2. You appear to us to be carnal, in that you are so 
 fuU of strife, and envy against others, in seeking their 
 destruction, who do differ from you. Also, you serve not 
 the Lord Jesus, but your own bellies. Neither did we 
 ever hear of any action that you ever did, in which the 
 least measure or degree of self-denial did appear. 
 
 3. We have had very much experience of you to be 
 
 * [By an ordinance of parliament, and pamphlets, and the printers and 
 dated 14th June, 1643, no books or authors to be committed to prison, 
 pamphlets of any kind were to be The censorship was placed in the 
 printed without due license. Private hands of staunch presbyterians only- 
 presses were to be strictly inquired — Scobell's Collection, p. 44. Neal's 
 after, and suspected shops and ware- Puritans, ii. 205.] 
 houses searched for unlicensed books 
 
28.0 NECESSITY OF 
 
 the greatest timeservers among men, and even to turn 
 with the wind; for when the cross, surplice, and mass- 
 book were urged, you yielded to them, and swore canoni- 
 cal obedience to the bishops, your fathers, and did preach 
 that the common prayer-book, and the ceremonies, and the 
 government of archbishops, &c., was the government of 
 Christ, with many other things, which now you deny* 
 Because the tide is turned, you are turned ; and when 
 the tide turns again, you may guess where we shall have 
 you, seeing ye can face about as ye were.^ 
 
 4. If you had had the truth on your side, and the 
 Spirit of God to direct you, you might with ease and 
 speed have given a sufficient answer to the questions the 
 parliament gave you to answer f and seeing you have sat 
 so long, and done so little, it doth not appear to us, that 
 God wUl ever use you, unless it be for a rodJ 
 
 5. Because we see you are enemies to the truth, in 
 seeking to hinder printing, and preaching of many truths 
 of God ; and that under a pretence of suppressing errors. 
 
 ' [Baxter says, " Almost all those and at leisure, they do not examine 
 afterwards called presbyterians were every point thereof." — Hanbury's 
 before conformists;" and " that those Hist. Mem. ii. 218, note. The scur- 
 \pho were the honour of parliament, rilous journals of the time did not let 
 were previously conformists." — ^'Life, this pass unnoticed, " The synod 
 i. 33, 35.] does little, and good reason, so long 
 
 ^ [See before, p. 266, note 7.] as they have four shillings a day for 
 
 ' [The slowness of the proceedings sitting." " There is a monstrous 
 
 of the assembly was a frequent mat- beast to be seen at Westminster, that 
 
 ter of complaint. Thus Baillie : — can devour three or four churches, as 
 
 " Their longsomenesB is wotul at this many lectures, beside four shillings a 
 
 time, when their church and kingdom day for joumeywork. His name is 
 
 lie under a most lamentable anarchy Ass in the head, and ly in the tail, 
 
 and confusion. They see the hurt of He hath been brooding three years, 
 
 their length, but cannot get it helped : but brought forth nothing. And he 
 
 for being to establish a new platform would roost there for ever." — Mercu- 
 
 of worship and discipline to their na- rius Morbicus, or News from West- 
 
 tion for all time to come, they think minster and' other parts, pp, 2, 4. 
 
 they cannot be answerable if, solidly 4to. 1647.] 
 
TOLERATION. 281 
 
 6. Are they not guilty of murder, who did seek to 
 those in authority to destroy them that differ from them, 
 foot and branch, and speak to have them hanged at their 
 doors, and upon the beams of the houses where they 
 dwell ? Wherein appears your envy, hatred, and malice, 
 and that you are the persons that go in sheep's clothing, 
 but inwardly are ravening wolves. 
 
 7. Are they not hypocrites in pleading and urging per- 
 sons to go forth and fight for the protestant religion, a,nd 
 to contribute largely to it, yet petitioned the parliament 
 to be exempted, both in person and purse, from any part 
 of the charge ; thus laying heavy burdens upon others, 
 but will move none themselves? Is not this horrible 
 hypocrisy, as Matt, xxiii. 4, 23 ? 
 
 8. We know no warrant that you, nor any men else, 
 have to impose upon us any thing in matters of religion, 
 whether we will or no, as you do ; therefore we judge you 
 to be, as you are, usurpers and tyrants, and not the lambs 
 of Christ. ^ 
 
 9. Neither are they any of the ministers of Jesua 
 Christ, unless the pope be a true minister of Christ ; 
 because their ministry came from him, as appears by 
 Mason's Book of Ordination,^ and Yates' Model of 
 Divinity ,9 and yourselves confess. 
 
 » [" The Validity of the Ordination Rome j and they may as truly be in- 
 
 of the Ministers of the Reformed struments of our ministry as of our 
 
 Churches beyond the Seas, maintained baptism. For, as Ezek. xvi. 20, the 
 
 against the Romanists, by Francis Jews did beget children unto God, 
 
 Mason. With a brief declaration but consecrate them unto Molecb : so 
 
 premised thereunto of the several papists may beget both a people and 
 
 forms of government received in those pastor for God ; but till they separate 
 
 churches, by John Duree. Oxford. they are both consecrated unto anti- 
 
 1641."] Christ. And here let all take notice. 
 
 ' Page 257. [" We deny not that how separatists gnaw this bone, and 
 
 we are ministers by Rome, but we suck in nothing but the blood of their 
 
 affirm, we are not the ministers of own jaws," — A Model of Divinity 
 
 TOLERATION.] T 
 
282 NECESSITY OP 
 
 Therefore we dare not submit to you. Do but consider 
 Eev. ix. 3, and xii. 2, and xvi. 13 ; 2 Cor. xi. 13, 14, 15, 
 and X. If the government of Christ were a presbyterial 
 government, we cannot In conscience submit to the pres- 
 bytery set up In England. 
 
 1. Because their priesthood is false and antichristlan. 
 
 2. Because by covenant we are sworn to oppose It, It 
 being a branch of the hierarchy and popery. ^ 
 
 3. Because the church whereof they are ministers, is no 
 church of Christ, much less a reformed church; for the 
 
 I Pet. li. 6; church of Chrlst consists of living stones, visible saints. 
 
 1 Cor. i. 2. . 
 
 But In the church of England, there be many dead stones, 
 who are visible swearers, drunkards, persecutors. 
 
 4. If they were true ministers and members of a true 
 church, we could not submit to them, we being not mem- 
 bers of that congregation they are ; for no true church nor 
 minister hath any power over any one member of another 
 church or congregation. 
 
 Also for the matter of things they Impose upon us, we 
 find it not so written in the word of God, therefore we 
 slight it ; for we are resolved not to presume above what 
 is written In the holy scriptures, and therefore we cannot 
 submit to you nor to your faith. Also, you have not 
 studied a religion for us out of the word of God; but 
 have borrowed us one out of Scotland, as some say;* 
 
 catecIiiBtically composed. Wherein they promise to " endeavour the ex- 
 is delivered, the matter and method tirpation of popery, and prelacy, that 
 of religion, &c. By John Yates, is, church government by archbishops, 
 B.D. London : 1622. 4to,] bishops, &c., and all other ecclesiastic 
 * [On Feb. 2nd, 1644, all persons cal officers depending on that hier- 
 above the age of eighteen were or- arohy." — Neal, ii. 222, 219.] 
 dered to swear, " with their hands = [Commissioners were sent from 
 lifted up to the most high God," to Scotland to the assembly for the pnr- 
 the solemn league and covenant, pre- pose of effecting an uniformity in 
 vioilsly sworn to by the parliament religion, in their confession of feitb, 
 and the assembly of divines. In this form of church government, directory 
 
TOLERATION. 283 
 
 as wicked king Ahaz brought a pattern of the altar from 
 Damascus to Jerusalem, which is unjustifiable by the 
 word of God. 
 
 THE CONCLUSION. 
 
 Mr. Presbyter, your principles are large and dangerous, 
 who ca,n tell what you will judge tolerable? Such as 
 cannot dance after your pipe, and rule in your way, 
 you judge heretics, and they must appear before your 
 dreadful tribuiial, to receive your reproof, which is sharp 
 and terrible, and strikes at our liberties, estates, and lives. 
 Your care is to destroy, which is contrary to the word 
 of the Lord, which saith, they shall not hill nor hurt in my is- xi. 
 holy hill. Is your church this holy hill, seeing it is so 
 corporal ? 
 
 Your argument is authority ; what you say mUst be 
 an oracle of all men, to be deferred to without opposition 
 or contradiction. What is contrary to you is heresy, ipso 
 facto, to be punished with fagot and flaming fire. Have 
 you not been one hundred and twenty days a heating the 
 furnace for good men, whom you call heretics ? Your 
 definitions must stand : what you approve, is catholic ; 
 
 for worship and catechising. The parliament that the practice of 
 
 Directory, before its itapositSon, was the church of Scotland, set do,wn in a 
 
 gent into Scotland for the approbatipn most wholesome, pious, and prudent 
 
 of the general assembly. Baillie, one directory, should come in the place of 
 
 of the commissioners, thus delivered a liturgy in all the three dominions : 
 
 himself in a speech to the assembly, such stories lately told would have 
 
 on its establishment. " That in place been counted fancies, dreams, mere 
 
 of episcopacy, a Scotch presbytery impossibilities." — Neal,ii. 274. Price, 
 
 should be concluded in, an English Hist, of Noncon. ii. 293, note.] 
 assembly, and ordained in an English 
 
 T 2 
 
284 NECESSITY OF 
 
 what you condemn, is heresy. How have you laboured 
 for to have power to go to the old trade of persecution !-^ 
 how have your teeth been set on edge! But, see, you 
 are disappointed, and can do nothing; it is but a folly 
 to stir further. 
 
 You want still to Use a sword ; who sees not but if you 
 had it, you would have wounded yourselves and others ? 
 It is better that the sword be in the hands of the advo- 
 cates of Christians, honest and faithful Fairfax and Crom- 
 well, &c., who know how to use it for the safety of the 
 kingdom, and to relieve the innocent, and help the Lord 
 against the mighty; whom God hath, and will, wonder- 
 fully bless, and make successful. God is with them, and 
 for them, and they are for all honest men, of what judg- 
 ment soever ; all your reproaches and plots against them 
 shall vanish and come to nothing.' Therefore Sit stUl 
 quietly, and be humbled, for your folly in calling perse- 
 cution discipline and just deserved censure ; and in calling 
 your priesthood and presbytery a holy order, and yet are 
 but the pope's priesthood. And we had as good be under 
 the pope, as under your presbyterlan check. 
 
 What, are you worthy of the name Of Christians, of 
 ministers of the gospel, and yet seek only your oy^n 
 things? You would all be tolerated, and would have 
 none tolerated but yourselves; you would suffer none 
 to live quietly, and comfortable, but those of your way. 
 Is this to do as you would be done by ? and would you 
 
 ' [" There doth not appear more freely offered for God's sake, and for 
 
 love to God, to his people, and to our sakes, their lives and estates to 
 
 this nation, than in the officers of the save ours. I pray you, give us leave 
 
 army. They deserve the greatest to own and speak well of them who 
 
 honour and trust among men that have saved our estates and lives." — t 
 
 have suffered, been wounded, and Richardson's Cause of the Poor 
 
 shed their blood for this nation, have pleaded, p. 15. edit. 1653;] 
 
TOLERATION. 
 
 285 
 
 be a company of cruel taskmasters over others ? * Oh, 
 that you would be ashamed of such baseness! And if 
 you have any interest with those in authority, improve it 
 that all other men may live as quietly and comfortably as 
 yourselves. Then shall you love your enemies, and do 
 good to them that hate you, &c. ; or else, how can we 
 look upon you to be reformed, much less to be reformers. 
 
 * [The Lancashire ministers could 
 thus stigmatize toleration. It would 
 be " putting a cup of poison into the 
 hand of a child ; a letting loose of 
 madmen with firebrands in their 
 hands : .... a toleration of soul- 
 murder (the greatest murder of all), 
 and for the establishing whereof, 
 
 damned souls in hell would accuse 
 men on earth. Neither would it be 
 to provide for tender consciences, but 
 to [take away all conscience. If evil 
 will be suffered, it wiU not suffer 
 good ; if error be not forcibly kept 
 under, it will be superior." — Price, ii. 
 p, 332.] 
 
 FINIS. 
 
AN 
 
 HUMBLE PETITION 
 
 REPEESENTATION, 
 
 THE ANABAPTISTS. 
 
 1660. 
 
HUMBLE PETITION 
 
 REPRESENTATION 
 
 Suiferings of several Peaceable, and Innocent Subjects, 
 called by the Name of 
 
 ANABAPTISTS, 
 
 Inhabitants in the County of Kent, and now Prisoners in 
 
 the Gaol of Maidstone, for the Testimony of 
 
 a good Conscience. 
 
 Together with their Free and Faithful Acknowledgement 
 of the King's Authority and Dignity in CivU things, 
 over all manner of Persons, Ecclesiastical and Civil, 
 within his Majesties Dominions, 
 
 With their Reasons, meriting the King's Protection in their 
 Civil and Spiritual Eights, equal with other his Majesties 
 Obedient Subjects. 
 
 Humbly Offered to the King's Majesty, and the Consideration 
 
 of our Fellow Brethren and Subjects. Well 
 
 worthy General Observation. 
 
 Act. xTii. [26.] He Jiatk made 0/ tyae Blovd all Nations of men, 6sc. 
 
 Job iv. 7. iJememfier, / ^ay tliee, who ever perislied beitig InTwcent f or where were the 
 
 Upright destroyed f 
 Job xxxiv. 28. Bo that they have caused the Voice of the Poor to come imto him, and he }iaih 
 
 heard the Cry of the Afflicted. 
 Bom xiv. 3. Let Twt him that Saieth, despise him that Eateth not, atid let not him which 
 
 Sateth not, condemn him that eateth/ for God hath received him, 
 
 London, Printed for Thomas Smith, at the Elq)hant and Castle, 
 near Temple-Bar, 1660. 
 
INTRODUCTORY NOTICE. 
 
 Charles the Second was restored to his ancestral throne 
 on the 29th May, 1660. Persecution of the baptists pre- 
 ceded him; it followed in his train. Under the pretence 
 of searching for concealed arms, many outrages had beeii 
 committed. The anticipated restoration was rejoiced in as 
 promising a favourable opportunity for their extirpation, 
 and in many counties they had to submit to the vilest 
 indignities.^ 
 
 The baptists embraced an early opportunity of laying 
 their grievances before the king. On the 26th July, the 
 messengers of the " good and peaceable people in Lincoln- 
 shire," were presented to his majesty. They informed Mm 
 of their sufferings ; " being commanded thereto by the Lord, 
 we have met often together, to acquaint each other, what 
 God hath done, doth daily, and will do for our souls ; and 
 what therefore we ought to do towards him, each other, and 
 all men. From which assemblings, O king ! we have been 
 .discharged by some in magistratical capacity in these parts ; 
 although therein, we bless God, none hath ever found us 
 with multitude or with tumult. But being taught of God 
 
 ' Crosby, ii. 28,31. 
 
292 INTRODUCTORY NOTICE. 
 
 to obey him in the tilings by him commanded, rather than 
 man, though in the place of magistracy, when commanding 
 things contrary ; we therefore durst not receive that dis- 
 charge. Wherefore some of us have been silenced from 
 making mention of the name of the Lord, as formerly, by 
 being entangled in bonds, pretendedly imposed upon us for 
 this good behaviour. Since thus entangled, O king! we 
 have been much abused as we pass in the streets, and as we 
 sit in our houses ; being threatened to be hanged> if but 
 heard praying to the Lord in our families, and disturbed in 
 our so waiting upon God, by uncivil beating at our doors, 
 and sounding of horns; yea, we have been etoned when going 
 to our meetings, the windows of the place where we have 
 been met, struck down with stones ; yea, taken as evil 
 doers, and imprisoned, • when peaceably met together to 
 worship the Most High, in the use of his most precious 
 ordinances." Even the courts of justice augmented their 
 sorrows, by the abuse there lavished upon them. They were 
 threatened with the severe fines imposeS" by the Elizabethan 
 law of uniformity, for non-attendance at the parish church. 
 Thirty-five signed this appeal to the royal clemency and 
 justice, on their own behalf and for many others. The king 
 gave them fair words, and expressed his anxiety that none 
 should trouble them for their consciences in things pertain-' 
 ing to religion. To this narrative was subjoined their 
 Confession of Faith, which had been agreed upon in the 
 previous month of March.'' 
 
 On the same day the London baptists united in the 
 
 = Crosby, ii. 1 9 —32. Rennet's Register, &c. p. 2 1 ] . 
 
INTRODUCTORY NOTICE. 293. 
 
 presentation of " An Humble Apology." They complained 
 of the unjust aspersions and calumnies of their adversaries; 
 the groundless and injurious reports taken up against them 
 by the press, in the pulpit, and in common discourse, 
 whereby their inoffensive conversation was defamed. They 
 were charged with " disobedience to magistracy and civil 
 government." Thus necessitated, they now renew the 
 ■vindications and proofs of fidelity, which in former times 
 they had in the most public manner declared. In con- 
 clusion, they say, " We do hope and desire that none of us 
 upon the re-establishment of the present government, shall 
 now be adjudged criminal by our present governors ; but 
 that we may, notwithstanding, reap the benefit of that 
 favour that hath been declared and tendered by the king's 
 majesty, and be protected from all injury and violence 
 whatsoever, equally with others his majesty's subjects, in 
 the quiet and peaceable enjoyment of our religious and 
 civil rights and liberties, we desiring and endearouring to 
 behave ourselves in all good conscience towards God and 
 man, remembering that rule of our Lord, that we are to 
 render unto Caesar the things which are Caesar's, and to 
 God the things which are God's ; and that we, as weiU as 
 our rulers, must certainly at the great day be accountable 
 to the just and righteous Judge of aU the earth, for all our 
 
 doings."' 
 
 Persecution was not stayed. Perfidy ruled in the coun- 
 sels of the sovereign. In August (166D), the congregations 
 in North Wales, collected and taught by Mr. Vavasor 
 Powell, were ordered to be broken up. That excellent 
 
 ' Kennet, p. 211. The Humble Apology, &c. p. 19, 4to. 1660. 
 
294 INTRODUCTORY NOTICE. 
 
 man was called a seditious sectarist, and his people " restless 
 and rebellious spirits, frequently meeting in private houses, 
 neglecting the public places of the worship of God."* In 
 the month of September, the House of Lords gave direc- 
 tions to suppress the Northamptonshire churches, and to pre- 
 vent throughout the county] their assembling for worship. 
 In November, John Bunyan was apprehended while preach- 
 ing, and thrown into Bedford jail. There he found two 
 other ministers, with above sixty dissenting brethren.* 
 These severities were exercised, while yet " fair words " 
 were issuing from the lips of the sovereign. In October, he 
 put forth a further declaration, promising satisfaction to 
 tender consciences, and renewing his Breda declaration, 
 that no man should be called in question, or disquieted for 
 differences of opinion in religion.^ 
 
 The churches in Kent, consisting chiefly of general 
 baptists, had also to bear the weight of the oppressor's 
 hand. Many members of the flourishing communities of 
 Chatham, Dover, and Canterbury, received the reward of 
 their adherence to the truth, in wearisome Imprisonments 
 and destitution. From some of these, confined in the gaol 
 at Maidstone, issued the following petition. Mr. Jeffrey 
 and Mr. Reeve were fellow-elders of the church assembling 
 at Bradbourne, near Sevenoaks ; Mr. G. Hammon and Mr. 
 Blackmore, co-pastors of the church at Biddenden.^ To 
 this course they seem to have been encouraged by a royal 
 pfoclaiiaation, (January 10, 1660—1,) "that if any should be 
 
 « Kennet, p. 241. SNeal, iii. 61. 
 
 ' Kennet, p. 247. Crosby, ii. 92. ' Taylor's History of Gen. Baptists, 
 Ivimey, i. 299. i. pp. 281, 283. 
 
INTRODUCTORY NOTICE. 295 
 
 SO hardy as to seize the persons of any without warrant, that 
 then they should be left open to the law, to be proceeded 
 against, and receive according to their demerit."^ Unjustly 
 detained, they hoped by this appeal to move the royal 
 compassion. Their hopes were illusory ; neither honour 
 nor truth influenced the mind or the ministry of the king. 
 Greater severities were yet in store for them ; and they had 
 painfully to learn the lesson, put not your trust in princes, ps- «hi. 3. 
 nor in the son of man, in whom there is no help. 
 
 Other_ opportunities will occur for >delineating the 
 characters of these sufferers for conscience' sake. The 
 petitioners were men eminent for their gifts, and their suc- 
 cess in planting churches of Christ. Two of them, Mr. 
 Jeffrey and Mr. Hammon, have left us several works of 
 interest and value. When they recovered their liberty, is 
 uncertain; but the churches in which they ministered, 
 continued to prosper, and the hand of the Lord was with 
 them while bearing the cross.9 
 
 The present reprint is from a copy of the original edition 
 in the Bodleian Library, to which access has been granted 
 by the kindness of the librarian. Dr. Bandinel. 
 
 8 Crosby, ii. 162. » Taylor, i. 285, &c. 
 
TO 
 
 HIS MAJESTY, 
 
 CHARLES THE SECOND, 
 
 King of England, Scotland, France, and Ireland ; and the 
 Dominions thereunto belonging. 
 
 May it please your Majestt, 
 
 FORASMUCH as by authority derived from yourself, 
 several of us your subjects, inhabitants in the county 
 of Kent, are now imprisoned ; it therefore much concerns 
 thee, O king, to hear what account we give of our present 
 distressed condition; 
 
 Thou hast already seen our Confession of Faith, wherein 
 our peaceable resolutions were declared. ^ We have not 
 violated any part thereof that should cause that liberty 
 promised from Breda,*^ to be withdrawn. And now for 
 
 ^ [See Introdilctory Notice. Grant- encea of opinion in matters of religion, 
 
 ham's Christianismua Frimitivus. B. which do not disturb the'peace of the 
 
 ii. ch. S, p. 61. The articles relating kingdom. And we shall be ready to 
 
 to liberty of conscience and magistra- consent to such an act of parliament 
 
 cy, may be seen in the Addenda, Note as, upon mature deliberation, shall be 
 
 C] bffered to usj for the Ml granting that 
 
 ^ [The king, previous to his restora- indulgence." This promisehe renewed 
 
 tion, addressed to the convention par- after his return, ih a declaration dated 
 
 liament a letter from Breda, in which October 26th, 1660. Kennet, p. 108. 
 
 he promised " liberty to tender con- Neal's Hist, of Puritans, iii. pp. 33, 
 
 sciences, and that no man shall be dis- 60.] 
 quieted or called in question for differ- 
 
 HUMBLE PETITION.] B 
 
298 ACKNOWLEDGMENT OF ROYAL 
 
 our principles, that most particularly relate to magistrates 
 and government, we have with all clearness laid them 
 here before thee, humbly beseeching they may be read 
 patiently; and what we say, weighed in the balance 
 of the sanctuary ; and then judge how worthy we are of 
 either bonds or imprisonment. And this we the more 
 earnestly desire, because not only our own lives are in 
 danger, but also an irresistible destruction cometh on our 
 . wives and little ones, by that violence which is now exer- 
 cised on us. Disdain not our plainness of speaking, seeing 
 the great God accepts of the like. 
 
 And now, O king, that all thy proceedings both towards 
 us and all men, may be such as may be pleasing unto the 
 eternal God, in whose hands your and our breath is, and 
 who ere long will judge both quick and dead, according to 
 their works, is the prayer of thy faithful subjects and 
 servants. 
 
 The Prisoners in the Gaol of Maidstone, 
 
 for the testimony of a good conscience. 
 
 A FREE AND FAITHFUL ACKNOWLEDGMENT OF THE 
 king's AUTHORITY AND DIGNITY IN CIVIL THINGS, 
 OVER ALL MANNER OP PERSONS, ECCLESIASTICAL AND 
 CIVIL, WITHIN HIS MAJESTY'S DOMINIONS, ETC. 
 
 Actsxvii.26. /^ OD, that hath made of one blood all nations of men, for 
 V^ to dwell on all the face of the earth, and hath determined 
 the times before appointed, and the bounds of their habitation ; 
 hath made this land the place of our nativity and abode, by 
 which we have an interest in common with others, thy sub- 
 
AUTHORITY IN CIVIL THINGS. 299 
 
 jects, in this nation ; so that none can deprive us of that 
 which is our propriety and native birth-right, without 
 violating the laws of God and nature. Yet, may it please 
 thee, O king, as if that law of doing unto others as we would [Lukovi.si.] 
 be done unto, had never been written, neither any bounds set 
 unto the wills of men : we, thy imprisoned subjects, have 
 (some of us) had our houses broken open in the dead of the 
 night, without producing any authority from thee, or any 
 inferior minister under thee f our goods and cattle taken 
 away from some others, and yet detained from us; our 
 bodies, some taken from our own dwellings, and others from 
 our peaceable meetings, and made prisoners ; and this done 
 unto many of uS some days before thy proclamation was 
 published ; which proceedings do bring great distress and 
 ruin to ourselves and families. For such is our mean con- 
 dition in this world, that almost all of us have our outward 
 subsistence, tlflrough the blessing of God, on our daily 
 labours. Also some amongst us that were employed in the 
 public service at Chatham, and at sea, being yet unpaid. 
 The bread which our families have eaten this ten or twelve 
 months, hath been taken up upon credit. And all of us 
 being detained from our employments, the cries of our 
 families, who suffer hunger, become great. 
 
 And now, O king, that the oppressed may be relieved, 
 and justice and judgment executed among^gt men, and the 
 creation of God kept from being a chaos of confusion, the 
 God of order hath ordained government, and setteth up 
 magistrates, to execute such power as is given from himself, 
 for the ends aforesaid. And this we have always asserted 
 
 ' [Theae illegal proceedings were 17th of January; Crosby, the 10th. 
 forbidden by a proclamation, issued a It *as, however, entirely disregarded, 
 week or fortnight before the presents- Crosby, ii. 162, 164. Rennet's Reg. 
 tion of this petition. Rennet gives p. 361.] 
 the elate of the proclamation as the 
 
 u 2 
 
300 ACKNOWLKDGMENT OF ROYAL 
 
 in our discourses and writings; as appears in our Declaration 
 of Fdth, printed about three months before thy conung 
 over, and re-printed and presented to thyself above four 
 months since. 
 
 And as for thyself, king, we do believe, and do freely 
 acknowledge, that the authority and dignity that thou now 
 hast, in being chief governor over this kingdom and its 
 dominions, is given thee of God; whose the kingdoms of 
 
 Dan. iy. 25. the world are, and he giveth them unto whomsoever he will. 
 
 Ps.ixxT.6,7. And promotion cometh neither from the east, nor from the west, 
 nor from the south ; but God is the Judge, he putteth dovin one, 
 and setteth up another. So salth the New Testament, the 
 
 Rom. xiii. 1. powers that be are ordained of God. And seeing the Lord 
 
 Mat,xxii.2i. Jesus hath commanded us his servants, to give unto Ccesar 
 the things that are Casar's, therefore shall we pay custom 
 and tribute unto thee ; and in aU temporal causes and things, 
 shall we yield cheerful obedience, not only to thyself as 
 supreme, but also to all inferior magistrates sent by thee. 
 
 tBom. xiu. And this we do, not only for wrath, but also for conscience^ 
 sake, knowing that Grod hath given thee power to punish 
 any that shall do that unto another which he would not 
 have done unto himself; and in so doing, thou wilt be a 
 minister of God to us for good, a revenger to execute wrath 
 upon him that doeth evil. 
 
 And whereas it is alleged against us as a crime, that we 
 cannot acknowledge any authority that God hath given 
 thee, in spiritual things or causes ; yet, if thou wouldst 
 condescend to the reading, and serious considering our 
 , ensuing reasons, it is possible we may be justified by thee, 
 as in this matter we are in the sight of God, whose word, 
 not only in this, but in all other causes, we desire to make 
 our rule. We therefore beseech thee to consider, O king ! 
 if thou hast any power to be a lord over our faith, or by 
 outward force to impose, any thing in the worship of Godj 
 
AUTHORITY IN CIVIL THINGS. 301 
 
 on our consciences, it is given unto thee as thou art a 
 magistrate, or as thou art a Christian ; but that thou hast no 
 such power given unto thee of God, as thou art a magistrate, 
 appears : — 
 
 1. Because if magistrates, as such, have such an authority, 
 then all magistrates in all nations have the same power. 
 Then, if we lived in Turkey, we must receive the Koran, 
 and be a worshipper of Mahomet ; if in Spain, be a papist ; 
 in England, sometimes a papist, as in Henry the Eighth's 
 days, a protestant in Edward the Sixth's, a papist 
 again in Queen Mary's, and a protestant again in Queen 
 Elizabeth's. And «o for ever, as the authority changes 
 religion, must we do the same. But God forbid. 
 
 2. Because the apostles themselves, that gave forth those 
 commandments that are written in scripture, to be obedient 
 to magistrates, refused to be obedient to their rulers when 
 they were commanded to forbear that which they judged 
 part of the worship of God ; and said. Whether it he Acts ly. 
 right in the sight of God, to hearken unto you more than unto 
 God, judge ye. 
 
 3. All the scriptures of the New Testament that enjoin: 
 obedience unto magistrates, were written when the Komans 
 had the empire of the world ; whose emperors were for 
 the most part, if not all, heathenish idolaters, for the first 
 three hundred years, until Constantine's time. It therefore 
 cannot be supposed, that any of these texts of scripture that 
 call for obedience to magistrates, intend an obedience in 
 matters of faith or worship ; for then the Christians that 
 lived under those emperors, must needs have denied 
 Christ, and worshipped the Boman gods, as some of the 
 emperors commanded. 
 
 And now, O king, that no man as he is a Christian, hath 
 power to be a lord over another's faith, or by outward force 
 to impose any thing in the worship of God, is as clear : — 
 
302 ACKNOWLEDGMENT OF ROYAE 
 
 1. Because the Lord Jesus himself, nor his disciples, 
 would never by any outward force compel men to receive 
 them or their doctrine. For when the disciples of Christ, 
 supposing they might use violence as under the law, would 
 have commanded fire to come from heaven, as Elias did, to 
 consume them that would not receive them, Christ turned 
 
 CLukoix.ss, and rebuked them, saying, Ye know not wJmt spirit ye are of, 
 for the Son of man is liot come to destroy merHs lives, hut to 
 save them. 
 
 2. If any men under heaven have had any "such power in 
 the days of the' gospel, the apostles and elders in", the 
 primitive times must needs have had it, but this they dis- 
 owned. The apostle Paul in 2 Cor. i. 24, saith thus. Not 
 for that we have dominion over your faith, but are helpers of 
 your joy ; for by faith ye stand. Yea, the Lord Jesus, when 
 
 Matt,xx.2s, ^jjgy strove for domination, forbade it, saying; Ye know that 
 
 the princes of the gentiles exercise dominion over them, and 
 
 ' they that are great do exercise authority upon them, but it shall 
 
 not be so amongst you. Even so saith Peter, speaking to 
 
 U^Pet. V. 2, the elders; Feed the flock of God which is among you, 
 taking tlie oversight thereof, not by constraint, but willingly; 
 not for filthy lucre, but of a ready mind; neither as being 
 lords over God's heritage, but being examples to the flock. And 
 in truth, the apostles and disciples were not to use any 
 external force to carry on their master's work, but only by 
 showing the terrors of the Lord, were to persuade men. 
 And in case of resistance, to shake the dust from their feet, 
 as a witness against their opposers. 
 
 -M.^^'se- 3. It is very plain that the Lord Jesus himself, in his 
 parable of the tares and wheat, forbids any force to be 
 exercispd upon false worshippers, as such. For by the tares, 
 which he forbids the pulling ups, cannot be intended the 
 transgressors of the second tablci such as thieves, mur- 
 derers, &c. ; because all confess with one ponsent, that the 
 
AUTHORITY IN CIVIL THINGS. 303 
 
 magistrate's authority reaches such. But those that Christ 
 Jesus would have remain amongst his wheat, in the field 
 of the world, are the children of the wicked one, through , 
 idolatry and will-worship. This will further appear, if the 
 28th, 29th, and 30th verses, be compared with the 38th and 
 39th of the same chapter. And the reason the Lord Jesus 
 gives, why both tares and wheat must grow together, — ^G 
 king, that it were engraven with the point of a diamond, and 
 often laid before thee ! — is, lest in gathering up the tares, 
 the wheat also be rooted up with them. 
 
 How sad is it to remember, how in all ages since Christ, 
 very strange mistakes have been on this account. The 
 Lord of life himself was put to death, for supposed bias- ^ 
 phemy and wickedness, and accused for being an enemy to joimxix 12 
 Caesar. And this [was] done unto him by a people that 
 had the law of God amongst them, and were famous in the 
 world for their earthly wisdom and knowledge. Stephen ^ots vi. 13, 
 was stoned, and James the apostle killed with the sword ; xu! 2!"' 
 supposed to be tares, or the children of the wicked one, 
 when they were the precious wheat of God. The Chris- 
 tians that suffered in the ten persecutions, were they not 
 accused of being pestilent fellows, movers of sedition, Acts xxiv. 5, 
 turners of the world upside down, enemies to Csesar, when 
 the contrary was most true ? And they will be found to 
 be the faithful martyrs of Jesus. So in later times, many 
 of those that have been put to death for heresy and blas- 
 phemy, are by this age acknowledged to be the saints of 
 God. 
 
 O king ! that our words might be acceptable to thee, 
 consider that nather thyself nor councillors, have the spirit 
 of infallibility. If the apostles, that had an extraordinary 
 spirit of discerning, must not pluck up the tares, lest they 
 root up the wheat also, how can any prince on earth under- 
 take a work so dangerous ? It is possible many of those 
 
304 ACKNOWLEDGMENT OF ROYAL 
 
 that are accounted false worshippers and heretics in this 
 day, may, at the time when Grod shall judge the world in 
 righteousness, be found the servants of the Most High God. 
 Eemember, we pray thee, that those that lived in the days 
 of the Lord Jesus, accused their fathers for being guilty of 
 
 Matt. xxui. the blood of the prophets ; saying. If we had been in the 
 days of our fathers, we would not have been partakers with 
 them in the bhod of the prophets ; yet themselves killed the 
 Lord of life. The Romish church also saith, "if we had lived 
 in liie days of the heathen emperors, we would not have 
 been partakers with them in the blood of the Christians;" 
 yet put to death many as righteous as they were. And 
 now many of thy subjects in this nation are ready to say, " if 
 we had lived in the days of Queen Mary, we would not 
 have been guilty with our fathers in the blood of those good 
 men that then suffered ; " yet such a spirit of persecution is 
 now risen up, as (if not restrained) will terminate in the 
 blood of many good men, and so bring down the wrath of 
 God upon this generation, and there will be no remedy, 
 
 4. To inflict temporal punishments, upon any of us thy 
 subjects, for not conforming to thy decrees that restrain us 
 from the worship that we know to be of God ; is it not a 
 
 Matt. vii. 12. breach of that royal law, that commands thee, tha,twhat-. 
 soever ye would that men should do to you, do ye even so to 
 them ; for this is the law and the prophets ? And we would 
 in all humility offer to thy consideration, if thy soul were 
 in our souls' stead, wouldst thou be satisfied with the same 
 measure as is now dealt unto us, when neither the God of 
 heaven, nor our own consciences, doth condemn us of any 
 evil intended against thy person or authority ? Nor can 
 the greatest of our enemies, make any due proof of any 
 combination or plotting, with any upon the face of the earth, 
 for the disturbance of the public peace. And this we can 
 with boldness say, because we know our own innocency. 
 
AUTHORITY IN CIVIL THINGS. 305 
 
 But whereas it is objected, that the kings of Israel and 
 Judah, under the old testament, had power in spiritual 
 causes, and did punish blasphemy and idolatry, which are 
 crimes of the highest nature against God ; we confess they 
 had such power, which was given to them in plain precepts, 
 written in the law of Moses. But the gospel that we live 
 under is another dispensation, in which the Lord Jesus is 
 the only law-giver : who doth not, as Moses, proceed against 
 the transgressors of his precepts, by external force and 
 power, to the destroying them in their bodies and estates 
 in this life; but in long-suffering waits on men, not wUling nhess. i.9; 
 they should perish, but rather that they should repent and 9;ActsxTii'. 
 be saved. And when any continue in disobedience to the 
 gospel, his punishment is eternal in the world to come. 
 The apostle Paul testifies of himself, Hiat he was a bias- 1 Tim. 1. 13. 
 phemer and persecutor. And if the mind of God had been 
 that he should have suffered death in that condition, how 
 should he have had repentance given him, and been such a 
 glorious instrument in the church, as afterward he was ? 
 
 Furthermore, it is too well known that the Jews are the 
 greatest blasphemers against our Lord Jesus Christ that are 
 on the earth, yet it is not the mind of the Lord they should 
 be destroyed from the face of the earth; for how then 
 should the scripture be fulfilled, wherein God hath pro- 
 mised to call them, and make them the most glorious nation 
 in the world ? Oh ! how can they be converted, if they 
 be not permitted where the gospel is preached? We 
 speak not this in favour of any blasphemy, for our souls 
 abhor it, but because we would have the lives of men as 
 precious in thy eyes, O king, as they are in the eyes of the 
 righteous and most holy God. 
 
 5. As it is in nowise lawful from the word of God, for 
 Christian magistrates to destroy, and root out the contrary- 
 minded in religious matters, although idolaters ; so such 
 
306 ACKNOWLEDGMENT OF ROYAL 
 
 proceedings may many times prove inconsistent with the 
 very being of nations ; for suppose any nation were wholly 
 heathenish idolaters, and the word of God coming in 
 amongst them, should convert the chief magistrates, and 
 a twentieth part of the nation more : must he, with that 
 twentieth part, destroy aU the other nineteen,.if they wiU not 
 be converted, but continue in their heathenish idolatry ? 
 It cannot possibly be supposed to be warrantable. 
 
 From all this that we have said, thou, O king, mayest 
 see, that not without grounds do we deny the taking the 
 oath of thy supremacy, which calls for obedience, as well in 
 spiritual and ecclesiastical things and causes, as temporal. 
 Not but that we can freely acknowledge thee to be 
 supreme governor of all persons, as well ecclesiastical as 
 temporal, but still in temporal causes and things. We do 
 also as freely renounce all foreign jurisdictions and powers 
 whatsoever, that any on the earth may pretend to have 
 over any of thy dominions or subjects. And whereas, 
 some have said that no more is required in the oath, consi- 
 dered together with the proviso in the statute of the 5 
 Elizabeth, and the queen's admonition : yet we humbly 
 conceive there is ; because the queen, both in the proviso 
 and admonition, challenges such a power as was challenged 
 by her father, king Henry the Sth,* which was to burn his 
 subjects at the stake for their dissentir^ from him in reli- 
 gious matters, as by his practice appeared. And the queen 
 
 * [ " Provided also, that the oath fesa and acknowledge in her majesty, 
 
 expressed in the said act made in the her heirs and successors, none other 
 
 said first year (1 Eliz. c. 1), shall be authority than that was challenged, 
 
 taken and expounded in such form as and lately used, by the^ noble king 
 
 is set forth in an admonition annexed Henry the eighth, and king Edward 
 
 to the queen's majesty's injunctions, the sixth." Statutes at Large, 5 Eliz, 
 
 published in the first year of her ma- c. 1, p. 1S7, vol. 6.] 
 jesty's reign ; that is to say, to con- 
 
AUTHORITY IN CIVIL THINGS. 307 
 
 herself exercised the same authority, in putting some to 
 death for their conscience in religion.** 
 
 And whereas many of us that are now prisoners cannot 
 take the oath of allegiance, because we cannot swear at all, 
 the Lord Christ having forbidden, in the fifth of Matthew, 
 33rd verse, compared with James v. 12, not only vain 
 oaths, but also such swearing as was delivered of old time, 
 and lawful under the law, as in our consciences we are 
 persuaded, and therefore before now, under former powers, 
 have denied to swear ; yet Grod is our witness, who is the 
 searcher of all hearts, we deny not this oath because we 
 would not yield due subjection and obedience to thee and 
 thy authority. For this we say, in the presence of him 
 that shall judge the quick and dead. We do, without any 
 deceit, promise to live peaceably under thy government, 
 and in case any thing should be by thee commanded in 
 spiritual matters, wherein we cannot obey, we shall not then 
 take up any carnal or temporal weapon against thee or thy 
 authority, but patiently suffer such punishment as shall be 
 raflicted on us for our consciences. 
 
 And now may it please thee, O king, that these engage- 
 ments, which we humbly tender unto thee, may be accepted 
 of by thee, and not destruction brought on us and our 
 families for'not taking of an oath ; when the engagements 
 before recited, taken before some justice of the peace in a 
 solemn manner, with calling God to witness to the truth 
 of what we say, without doubt answer the end of the law 
 that enjoins the oath of allegiance, and may be as much 
 security from us to thee, as if we took many oaths.^ Why 
 
 ' [Peters and Terwoort in 157S. of the peace in a solemn manner, with 
 
 See Introduction.] calling to God to witness to the truth 
 
 ' [" John Tombes saith, That those of what they say, and that they do 
 
 baptists of Maidstone have offered an oifer to swear and take an oath." 
 
 engagement taken before some justices Sam. Fisher's Supplementum Subla- 
 
308 ACKNOWLEDGMENT OF ROYAL AUTHORITY. 
 
 should the very rigour of the law be exercised on us ? Yea, 
 but that we fear we are too tedious unto thee, we could 
 make it clear, that the late dealing of thy inferior minis- 
 ters hath been such towards us, as neither law nor custom 
 hath prescribed. And now having faithfully laid our con- 
 dition and principles, so far as they relate to magistrates 
 or government, before thee, we therefore beseech thee, 
 « O king, that liberty may be given us to worship our God, 
 and such bowels of compassion be In thee, as to give us 
 such speedy relief as may be agreeable to the mind of God : 
 Psalm cxivi. wAi'cA made heaven and earth, which executeth judgment for 
 the oppressed, which giveth food to 'the hungry. The Lord 
 looseth the prisoners. 
 
 Signed by us in the name of the Baptists, now prir 
 soners in the gaol at Maidstone, 
 
 William Jepfbet, John Eeve, 
 
 George Hammon, James Blackmore. 
 
 Dated the 25th day of the 11th month, commonly caUed 
 Ja,nuary, [1660—1.] 
 
 turn, &c. p. 83S. Works, fol. 1679. tied, " Signs for Sion," &c. it is pro- 
 
 As two of tbose who signed this peti- bable that they were released on 
 
 tion were engaged a few months after taking the above engagement.] 
 in the preparation of the piece enti- 
 
 FINIS. 
 
A PLEA 
 
 TOLERATION. 
 
 1661. 
 
PLEA FOR TOLERATION 
 
 OPINIONS AND PERSUASIONS 
 
 MATTERS OF RELIGION, 
 
 DIFFERING FROM THE 
 
 CHUECH OF ENGLAND. 
 
 Grounded upon good Authority of Scripture, and the 
 practice of the Primitive Times. 
 
 Shewing the unreasonableness of prescribing to other 
 
 mens Faith, and the evU of persecuting 
 
 differing Opinions. 
 
 Humbly presented to the King's most excellent Majesty, by 
 lohn Sturgion, a Member of the Baptized People. 
 
 Acts T. 38, 39. And mm 1 say unto you. Refrain from, iliese mm, amd let them alone, for 
 if this cownsd (or this work) he of rtmi, U wiU come to nought; but if it he of God, ye 
 canm>t overthrow U, lest haply ye ie found, even toflgkt agaimt God. 
 
 London, Printed by S. Dover, for Francis Smith, at the Elq>hant 
 and Castle, near Temple-Bar, 1661. 
 
INTRODUCTORY NOTICE. 
 
 "January 2nd, Wednesday, 1660—1. Whitehall 
 Council Board. Whereas divers factious persons, under 
 pretence of the liberty indulged by his majesty's late 
 gracious declaration, in reference unto tender consciences, 
 do meet in great numbers and at unusual times, whereby 
 it may be justly apprehended, that many of them enter, 
 into plots and conspiracies to disturb the peace of the 
 kingdom : It was thereupon ordered by his majesty in 
 council, that Mr. Solicitor-general should forthwith pre- 
 pare a proclamation, commanding all such persons going 
 under the notion of anabaptists, quakers, and other sec- 
 taries, henceforward not to meet, under pretence of 
 saving God, at unusual hours, nor in great numbers; 
 and particularly that none of them go out of the precincts 
 of his or their habitation, to any spiritual exercise, or 
 serving of God after their own way, but that they do 
 the same in their own parish. And if any shall be found 
 to offend therein, the next justices of the peace are to 
 cause them, and every of them, to be proceeded against, 
 according to the laws provided against riotous and un- 
 lawful assemblies." '■ 
 
 ' Rennet's Register, p. 3S2. 
 TOLEKATION.J X 
 
314 INTRODUCTORY NOTICE. 
 
 The proclamation was issued eight days after the above 
 order in council, the day following the arrest of Thomas 
 Venner, whose insurrection gave an ostensible reason for 
 its necessity. It must be remarked, that numerous acts 
 of persecution were daily committed upon the baptists 
 and quakers throughout the tingdom ; that repeated 
 representations were being made to the sovereign of the 
 illegal proceedings and injustice to which they were sub- 
 jected ; that the declaration of Breda, and its subsequent 
 acknowledgment, hampered the king's ministry in its 
 persecuting purposes; and that there was needed some 
 insurrectionary movement, to justify the refusal of further 
 liberty to the sectaries, and give free scope to the base 
 and wicked cruelties, with which they were universally 
 treated. This justification was found in the mad attempt 
 of Thomas Venner and his accomplices. 
 
 Suspicion, however, arises, that the intentions of the 
 rebels were known to the government; and, from the 
 perfidious character of the sovereign and his advisers, 
 that the fifth-monarchists were either driven or led into 
 it by some secret intrigue. Or why should this pro- 
 clamation be determined upon five days before the out- 
 break, making this to be the reason for its promulgation ? 
 It was on Sunday night, January 7th, that Venner 
 and his disciples broke forth into open rebellion. Their 
 meeting was late. Urged by curiosity, it is said, the 
 landlord peeped through the chinks of the door. He 
 saw them arming, and proceeded immediately to acquaint 
 some oflScers who were at hand. The duke of York, the 
 lord mayor, and several soldiers, were quickly on the 
 
INTRODUCTORY NOTICE. 315 
 
 spot ; but, owing to the darkness, the insurgents escaped. 
 After wandering in the neighbourhood of London for a 
 few days, pursued ineffectually, because languidly, by 
 General Monk, on Wednesday, divided into two bands, 
 the rebels entered the city, but were immediately over- 
 powered by the soldiery. In the struggle, five or six 
 of Venner's party were slain. It is obvious, that the 
 government was prepared for this event, and that they 
 had officers and soldiers there, ready to act on the first 
 manifestation of a rebellious intent. 
 
 Scarcely were Venner and his associates secured, than 
 the previously prepared proclamation was issued, in oppo- 
 sition to all the king's assurances of protection to the 
 peaceable, in the enjoyment of the rights of conscience, 
 and to the manifest injury of the innocent who were 
 thus wittingly confounded with the guilty. Similar pro- 
 clamations were issued in Scotland and Ireland, within 
 a fortnight. It is probable, that the Council hoped to 
 have drawn others into a similar act of rebellion, and 
 to have called forth a wider display of disaffection, to 
 justify the severe measures contemplated. This oppor- 
 tunity for further severity was not afforded them. On 
 the very day of the appearance of the edict, the London 
 baptists, with Mr. W. Kiffin and Mr. Henry Denne 
 at their head, presented an "Humble Apology," with 
 a " Protestation against the late wicked and most horrid 
 treasonable insurrection, and rebellion, acted in the city 
 of London." They complain of the reproaches they had 
 to endure, of the impious opinions and designs imputed 
 
 to them; and declare, that far from participating in the 
 
 X 2 
 
316 INTRODUCTORY NOTICE. 
 
 sentiments and treasonable practices of the rebels, " to 
 the best of our information, they were all, except one, 
 assertors of infant baptism, and never had communion 
 with us in our assemblies; nor hath there been any 
 correspondence nor converse between us; but, contrari- 
 wise, in their meetings they have inveighed bitterly 
 against us, as worshippers of the beast, because of our 
 constant declaring against their conceited, wild interpre- 
 tations of dark prophecies, and enthusiastical impulses, 
 and professed and practised our duty of subjection to 
 the civil magistracy." ' Of their rebellious intentions 
 they declare that they were entirely ignorant, and that 
 many of them did all they could to repress the insur- 
 rection on its outburst. They conclude, that if their 
 " constant and continued opposition unto the impious 
 tenets and practices of these persons, both in our doctrine 
 and lives,- will not be esteemed a pregnant and cogent 
 evidence of our unspotted innocence- from their treason 
 and rebeUion, and satisfy every man that our souls never 
 entered into their secrets, we can only appeal to the all- 
 seeing God, the Judge of all the earth, to vindicate us 
 in his righteous judgment." ^ 
 
 Six days after, (Jan. 16th) the baptists of Lincolnshire 
 laid their " Second Humble Address" at the foot of the 
 throne. Distressed, yet faithful subjects, they sought 
 " to spread their innocency and sorrow of heart " before 
 their sovereign. They assure him that they were pure 
 and clean from any wicked practices against him or his 
 
 2 TheHumble Apology of sonieconimonly called Anabaptists, Sec. p. 8. 4to. 1660. 
 ' Humble Apology, &c. p. 9. 
 
INTRODUCTORY NOTICE. 317 
 
 government, and that they had faithfully observed their 
 promises, made when his "princely favour" permitted 
 them on a former occasion to enter into his presence. 
 They appeal to him : " Shall the righteous suffer with 
 the wicked ? God forbid. Must your peaceable subjects 
 be judged rioters, whilst many unpeaceable ones, such 
 as swearers and drunkards, are freed from that judgment?" 
 They therefore request that a righteous distinction may 
 be made in the administration of punishment, " lest the 
 cries of the innocent and their ruined families come up 
 before the Lord, whilst your prisons are filled with such 
 as whose prayers have come up to the throne of grace 
 on your majesty's behalf." They conclude by intimating 
 that conscience will constrain them still to meet together 
 for the worship of God, however it may be forbidden, 
 although it cost them "the loss of all they have and 
 are." From so great a loss they would not shrink, but, 
 by divine strength, bear it meekly and patiently-* 
 
 These appeals were useless. Persecution was deter- 
 mined upon. Mr. Hanserd KnoUys, and many other 
 godly and peaceable persons, were haled out of their 
 houses, and committed to prison. Mr. Vavasor Powell's 
 house was violently entered, he himself seized, and, with 
 many others, kept prisoners for about nine weeks.* Dur- 
 ing the eighteen weeks after Venner's insurrection, and 
 preceding the king's coronation, great numbers were 
 immured in close dungeons. About four hundred were 
 crowded into Newgate alone, and the other city prisons 
 
 * Second Humble Address of those county of Lincoln, &c. A broa4 
 who are called Anabaptists, in the sheet, 1C60. ' Crosby, ii. 91, 
 
318 INTRODUCTORY NOTICE. 
 
 were similarly filled. At the coronatioil a general par- 
 don was proclaimed, and these sufferers for "conscience' 
 cause " were temporarily released. In the following 
 month of May, the persecution was revived, by the 
 parliament directing a bill to be prepared for the sup- 
 pression of the baptists and quafcers.^ . 
 
 Mr. Stnrgion's pamphlet was published at the end of 
 the month of March. Why he preferred to stand sepa- 
 rated from his brethren on this occasion, can only be 
 conjectured. Not improbably the reason may be < found 
 in a remarkable document, preserved by the historian 
 Clarendon, and regarded by Crosby as authentic. Neal, 
 indeed, doubts its genuineness, and seems to regard it 
 "as an artifice to get a little money out of the poor 
 king's purse."' A consideration of the document itself 
 woidd have corrected the first objection, and- the letter 
 accompanying it sufficiently explains its object and occa- 
 sion. It is only in connexion with this paper that we 
 know any thing of Mr. Sturgion beyond the " Plea for 
 Toleration" now reprinted. Some consideration must 
 therefore be given to it. 
 
 It can awaken no surprise that there were many bap- 
 tists who regarded the course of Cromwell with dislike. 
 Strange it would . be, had perfect unanimity prevailed 
 in communities, where freedom of judgment was their 
 glory and pride. Openly, on several occasions, they had 
 stood in opposition to the public policy of the Pro- 
 tector. For their fidelity to republican principles, all 
 
 • Kennet, Reg. p. M8. Crosby, ii. 93. ' Neal, ii. 695. 
 
INTRODUCTORY NOTICE. 319 
 
 the officers of his own regiment were summarily dis- 
 missed, among other pretences, " for that they were 
 anabaptists." ® This state of feeling was adapted to 
 encourage the intrigues of any parties, who, for selfish 
 or unworthy ends, desired to ingratiate themselves with 
 the exiled prince, and, it may be, lay a foundation for 
 a claim of remuneration for services thuB rendered. It 
 was at the beginning of the year 1658, or perhaps some 
 months earlier, that the writer of the letter to Charles 
 which accompanied the address, frankly tells us, that 
 seeing the perplexities and embroiled state of the various 
 parties in the country, and the strong dislike many 
 evinced towards the Protector, " he presently conceived 
 hopes of being able, in a short time, to put in practice 
 those thoughts of loyalty" to his majesty, which he had 
 long entertained. The absolute authority acquired by 
 Cromwell as Protector, and the " rage and just indigna- 
 tion" with which the assumption of that title was re- 
 ceived, gave him "a fit opportunity of giving birth" to 
 his designs. He therefore went among the baptists. 
 He sought and found admittance to their consultations. 
 With some, whom he calls "Levellers," he had many 
 private interviews, encountered their prejudices with 
 success, and sought to engage them "to their obedience" 
 to his majesty. 
 
 That he might irrecoverably commit them, he urged 
 them to send an humble address to their sovereign : he 
 succeeded in his efforts. True, the parties with whose 
 fidelity to the protectorate he had thus tampered were 
 
 ' Neal, iii.381. 
 
320 INTRODUCTORY NOTICE. 
 
 not of "great families or great estates," but they had 
 great influence among the people: "a desperate game 
 at chess has been recovered after the loss of the nobility, 
 only by. playing the pawns well." For this service he 
 humbly desired the "advance of two thousand pounds," 
 to estahlish and complete the design he had begun. 
 That he had miscalculated this desires and character of 
 the men whom he sought to attach to Charles, is evident 
 from the address itself. For while they warmly, even 
 virulently, declaim against the Protector, and lament 
 most sorrowfully the afflictions that had been endured 
 through years of war, tiirmoil, and change, they offer 
 certain proposals or terms, on which they would be wil- 
 ling to yield to his authority. 1. That the parliament 
 of 1640 should be re-assembled, and all its acts con- 
 firmed. 2. That . the treaty of the Isle of Wight should 
 be ratified by the king. 3. That no popish, nor tyrant 
 nical hierarchy— episcopal or presbyterian — should be 
 erected, and liberty of worship be allowed to all. 4. 
 That tithes should be abolished, and some other way found 
 to support " that which is called the national ministry," 
 to which dissenters should not be compelled to con- 
 tribute. 5. That an amnesty for all crimes, treasons, 
 and offences, committed since the beginning of the war, 
 should be passed. To this address the names of nine 
 persons, otherwise unknown to us, with that of Mr. 
 StuT^qn, are subscribed.9 
 
 It is evident, that these parties had no idea of be-: 
 graying, or of yielding up to regal hands, the liberties 
 
 ' Crosby, i. App. 72—93. 
 
INTRODUCTORY NOTICE 321 
 
 of their country. Well would it have been, had those 
 who effected the restoration, been alike jealous and wary 
 in opening the way for Charles's return. Mr. Sturgion 
 probably cherished the hope that his part in this affair, 
 might tend to fix the royal attention upon his "Plea 
 for Toleration," and lead to some favourable result to- 
 wards the numerous sufferers, who had to mourn bitterly 
 the faithlessness of the king to all his solemn and re- 
 iterated promises. 
 
 The present reprint is from a copy in the library of 
 the British Museum. 
 
PLEA FOR TOLERATION 
 
 OF OPINIONS AND PERSUASIONS IN MATTERS OF RELI- 
 GION, DIFFERING FROM THE CHURCH OF ENGLAND. 
 
 Mat IT PLEASE YOUR Majesty, — 
 
 I have had strong impulses upon my mind for some 
 ' days to present this paper to your majesty, and I humbly 
 hope it will not be made to suffer nauch under an evil 
 resentment, upon its presentation to your hand, because it 
 bears a testimony about it of the author's good affections to 
 your royal self; for my witness is on high, that I did not 
 write this paper because I love you not, because I honour 
 you not, because I own you not, in your royal capacity of 
 magistracy and civil power. Grod knoweth that you have 
 not any subject more christianly real or cordial unto you, 
 and I humbly beg that your majesty would be pleased so 
 far to deny yourself, as to read it with patience, and to 
 judge of it as you shall see cause. 
 
 I beseech your majesty to consider. That it is one of the 
 sovereign and high concernments of your soul, to under- 
 stand, and to be acquainted with the counsels and mind of 
 God, and to find time to search throughly into those 
 worthy mysteries, which the blessed angels, those great 
 princes of heaven, judge it nowise beneath them to pry i Pet, 1. 12, 
 
324 
 
 A PLEA 
 
 into. And when they, who are gods by institution, shall 
 narrowly and with delight contemplate the real excel- 
 lency of his glory, who is a God by nature, they must 
 needs be transformed into his likeness, according to that 
 
 2 Cor. ui. 18; most observablc passage of the great apostle, but we all, 
 with open face beholding, as in a glass, the glory of the Lord, 
 are changed into the same image. And when the gods on 
 
 t|xod^xxii. earth shall be changed into the same image with the God 
 
 john'x. 34' °^ heaven, no doubt but blessedness is coming on apace 
 
 ^^'^ upon the world. 
 
 Now if your majesty be pleased to look into the excel- 
 lent proceedings of the King of kings, and Lord of lords, 
 towards men, he doth not take away his favour, nor with- 
 draw his grace from all men, because some abuse it, and 
 render themselves so fearfully wicked, as not only to sin 
 against the law of commandments, but against that glorifous 
 gospel of grace, sealed and confirmed by the blood of 
 [the] ever blessed Jesus. Nor will he punish the innocent 
 
 Ezek. iviu. for the gmlty, but the soul that sins shall die. The father 
 shall not answer for the son, nor the son for the father, 
 but every soul shall bear the burden of his own sin. Oh ! 
 that your princely mind might be illuminated, or eidight- 
 ened by this heavenly instance, that your majesty's actions 
 to all your subjects, from the peer to the poorest, may be 
 guided by that rule which God himself hath been pleased 
 to lay before you ! 
 
 I shall humbly take leave to remind your majesty of the 
 liberty of tender consciences, which your majesty declared 
 to indulge in your declaration fi;om Breda ; ' for which 
 many thousands did, in all humility, bless the Most High 
 God, who put it iato your majesty's heart to declare your 
 resolution to provide in that particular, That such as did 
 
 [' See before, page 297.] 
 
FOR TOLERATfON. 325 
 
 not disturb the peace of the kingdom, might worship God 
 according to their light ; and that no man should be mo- 
 lested or disquieted for differing opinions in matters of 
 religion, who could not join in the public service of 
 worship.* Yet in regard of some rebellious persons in the 
 city of London, who pretended to the like liberty of 
 worshipping God apart from the parochial assembly, who 
 made insurrections and committed murder under groundless 
 pretences of fighting for the kingdom of Christ ; hereupon, 
 your majesty, by proclamation, hath forbid all meetings 
 whatsoever, in private houses, or houses built, or purchased 
 for the use of prayer, and other ordinances of God's 
 worship, whereby the innocent suffer for the guilty. And 
 many of your majesty's loyal and obedient subjects are 
 questioned, and publicly suspected, to their great prejudice 
 in their reputations, the consequence whereof is very inis- 
 chievous to them and their families.^ 
 
 I cannot imagine how your majesty can be unsatisfied 
 as "to the innocency of the baptized people and others, who 
 have not only disclaimed the wicked rebellion of the said 
 persons, but they have pressed their innocency from the 
 very thought, or imagination of any such wickedness.* If 
 your majesty please to consider that in case three or four 
 of your domestic servants should have committed, or done 
 some unworthy act, whereby they had incurred your just 
 displeasure, upon which your majesty should have discharged 
 all your servants from any further attendance in your royal 
 court, although they never had any thing to do with the 
 offenders, or their ways ; it may be supposed that the 
 innocent would have thought this a very severe act. I 
 
 2 [Clarenilon, Hist, of Rebell. iii. ' The Apology of the baptized 
 
 990 ed. 1819.J people of London, the Lincolnshire 
 
 " [See Introductory Notice, p. 313, two addresses, the Kentish petition, 
 
 315 1 and many more to that purpose. 
 
326 A PLEA 
 
 shall humbly leave your majesty to make the appli- 
 cation. 
 
 But if it be said, the law is against that indulgence for- 
 merly granted unto us by your majesty, as was hinted in 
 the answer to the petition of the congregations in London, 
 given at your majesty's most honourable privy coimcil, to 
 the said petitioners,^ and therefore no longer to be con- 
 tinued unto us, unless the next parliament, to whom we 
 are referred, provide for the same : 
 
 Upon which answer some make this observation, that 
 seeing the discontinuance of your majesty's gracious indul- 
 gence, proceedeth from the aspect of some old law, then we 
 should have felt the influence thereof, although Venner and 
 his disciples had never been born. Moreover, if there be 
 any such law, it was in being before your majesty sent that 
 dove, with the olive-branch of liberty of conscience, viz. 
 your Declaration that granted us toleration ; for no law was 
 made against our meetings by that parliament, which your 
 majesty termed, the healing and blessed parliament.® 
 
 Now if your majesty saw reason to suspend the execu- 
 
 ' [This must have been the Humble for us than we could agree amongst 
 
 Apology presented to the council the ourselves to ask, and therefore must 
 
 day after Venner's arrest. The whole needs be a happy parliament. This 
 
 of the London baptists united in this is a healing parliament, a reconciling, 
 
 petition, which was signed by their peacemaking parliament, a blessed 
 
 principal ministers. Kennet's Regis- parliament, a parliament propter ex- 
 
 ter, &c. p. 358. Crosby, ii. 35. Mr. cellentiam, that may truly be called 
 
 Sturgion's account of the council's re- parliamentissimum parUamentvm ! " 
 
 ply is the only report of the interview The king replied, " Many former par- 
 
 that we have met with.] liaments have had particular denomi- 
 
 • [At the close of the convention nations from what they have done : 
 
 parliament, the speaker of the com- they have been styled learned and 
 
 mons thus addressed the restored unlearned, and sometimes have had 
 
 sovereign, " Royal sir, you have de- worse epithets. I pray, let us all 
 
 nied us nothing we have asked this resolve that this be for ever called the 
 
 parliament, indeed you have outdone healing and the blessed parliament ! " 
 
 your parliament by doing much more Kennet's Register, &e. pp. 336, 339.] 
 
FOR TOLERATION. 327 
 
 tlon of those laws, they being hurtful and pernicious to 
 men of tender consciences ; then there is the same reason 
 for your majesty to suspend them still, out of tenderness 
 to all such as have in no wise abused your clemency and 
 grace, to them vouchsafed in that particular. 
 
 And whoever have [moved], or shall move your majesty, 
 to continue your proclamation against meetings to worship 
 God, or to take occasion by those laws, to grieve and afflict 
 poor men and women, who have opinions different from 
 those of the church of England, (for such endeavours are 
 not wanting by them that know not what spirit they are 
 of;) this is matter of astonishment and wonder, if your 
 majesty consider it, how far such men are from improving 
 your excellent proclamations against swearing, debauchery, 
 and drunkenness, or being in taverns after nine of the 
 clock at night.'' Oh ! how little notice is taken of these 
 proclamations, or of the laws to which they direct, either 
 by the swearing, debauched persons themselves, or by your, 
 majesty's subordinate ministers! And how few, if any, 
 have been prosecuted upon those two proclamations, and 
 what multitudes upon the other ! And this is much to be 
 lamented, that men may with less danger meet at taverns, 
 ale-houses, and other places of debauchery, to drink above 
 measure, or swear, game, rant and tear, as if there were 
 neither heaven nor hell, God nor magistrates, but if a few 
 poor men and women, meet together in the fear of the 
 
 ' [On the 30th May, 1660, a pro- called forth three years afterwards 
 
 clamation was issued against vicious, another proclamation, requiring the 
 
 debauched, and profane persons, and clergy to read the first, once every 
 
 by a subsequent proclamation in Au- month, for the space of half a year, 
 
 gust, this was directed to be read in The vices of the sovereign and the 
 
 all churches and chapels in England court, with the generally low character 
 
 and Wales. These are the two pro. of the clergy, were doubtless an edify- 
 
 clamations referred to by our author. ing commentary on the text thus 
 
 The very great increase of crime and afforded them. Kennet's Register, 
 
 debauchery throughout the country pp. 167, 230.] 
 
328 A PLEA FOR 
 
 Lordj having mutual faith, and oneness of heart, to pray 
 unto Ahnighty God — a part of whose petition is, that God 
 iTim.ii. 2.; would blcss and guide your majesty, and all that are in 
 authority, that we may lead a quiet and peaceable life, in 
 all godliness and honesty, — at such meetings many are 
 offended. 
 
 And may it further please your majesty, to consider 
 your afflicted and innocent subjects, how they have been 
 haled from their peaceable habitations, and thrust into 
 prisons, almost in all counties in England, and many ar6 
 still detained to the utter undoing of themselves and fami- 
 lies.* And most of them are poor men, whose livelihood, 
 under God, depends upon the labour of their hands. So 
 that they lie under more than an ordinary calamity, there 
 being so many thrust into little rooms together, that they 
 are an annoyance each to other, especially in the city of 
 London, where the lord mayor crowds them very close 
 together, that it hath been observed, the keepers have 
 complained they have had too many guests. And whilst 
 they suffer there, some of their wives and tender babes 
 want bread at home.9 
 
 And how long this will be the portion of some, I know 
 not, unless your majesty extend the like grace to other 
 prisoners, as your majesty did most princely to them at 
 Westminster, in giving order to discharge them, they 
 acknowledging by subscription, your majesty to be the 
 
 ^ [" Such is the portion of many of at all, especially any promissory oath, 
 
 lis, to be taken out of our houses, and are we sent to prison, to the impo- 
 
 from our employments, beaten and verishing and ruin of us, our lives, and 
 
 abused in the streets by the rude children." To the king of these na- 
 
 multitude, haled before the justices tions, by several societies called ana- 
 
 and other ofBcere, and then having baptists, &c. A sheet, 1660,] 
 
 nothing to charge us with, they put " [See Crosby's History of English 
 
 us to the oath, and upon refusal, Baptists, vol. ii. 149—172, for an 
 
 though Christ hath prohibited swearing account of these sufferings.] 
 
FOR TOLERATION. 329 
 
 supreme magistrate of this kingdom, and of all others of 
 your majesty's kingdoms and dominions, without pressing 
 the oath of allegiance ; which some are not free to take,' 
 by reason Christ saith, Matt, v. 34, Swear not at all ; and, 
 in St. James v. 12, Above all things, my brethren, swear not. 
 They, mistaking these two places, understand that Chris- 
 tians should not swear in any case ; and therefore out of 
 mere fear, lest they should offend against a divine law,' 
 have fallen under the penalty of that human law, which 
 requireth us to swear our allegiance to your majesty. 
 Oh, that your majesty's clemency might interpose, that 
 their weakness on the one hand, and the severity of the 
 law on the other, might not ruin many hundred families I 
 But to return to that for which I am in travail, viz., 
 that we may worship God, according to our light and 
 measure of understanding, unto which we have attained; 
 without being restrained from the exercise thereof, by the 
 magistrate, or by having any thing imposed upon us, as 
 articles of faith, or rules of worship. In the behalf of 
 which, I humbly tender these ^ix reasons following. 
 
 Reason 1. First, be pleased, royal Sir, to consider, that 
 such imposing of the magistrates, is contrary to the nature 
 of the gospel ; because it is one of the glories of the 
 Christian religion, that it was so pious, excellent, power- 
 ful, and persuasive, that it came in upon its own piety and 
 wisdom ; with no other force, but a torrent of arguments, 
 and demonstration of the Spirit, beating down all strong 
 holds, and every high thought and imagination that exalted 
 
 ' [Of this class of baptists were It ia signed by twenty-six persons, for 
 
 ' those who early in the year 1661 pre- themselves and the congregations to 
 
 sented, " To the king of these na- which they respectively belonged, 
 
 tions," their humble representations, One of them, Samuel Hodgkin, replied 
 
 quoted in a previous note, " where, in to a piece published by Mr. Jeremiah 
 
 short, they declare their innocency, Ives, in favour of taking the oaths of 
 
 sufferings, desires, and resolutions." allegiance and supremacy.] 
 
 TOLEEATION.] Y 
 
 2 Cor. X. 1 4,] 
 5. 
 
330 A PLEA 
 
 itself against the same. But towards the persons of men, 
 it was always full of meekness and charity, compliance, 
 
 Gai.vi.i. and toleration, and bearing one with another, restoring 
 persons overtaken with an error, with the spirit of meek- 
 ness. The consideration is as prudent, and tie proposition 
 as just, as the precept is charitable, and the precedent 
 most pious and holy. 
 
 That precept which it chiefly preaches in order to all 
 blessedness, is, meekness, mercy, and charity, whereby it 
 should preserve itself, and promote its own interest. For, 
 indeed, nothuig will do it so well, nothing doth so excel- 
 lently insinuate itself into the understandiag and affections 
 of men, as when the priaoiples, actions, and persuasions of 
 a people are in every part suitable. And it would be a 
 mighty disparagement to so glorious an institution, that in 
 its principles it should be so merciful and humane, and in 
 the promotion and propagation of it so inhuman and dis- 
 honourable to Christ. It may serve the Turk to support 
 his Alkoran [thus], but it will much dishonour Chris- 
 tianity, to offer to support it by that which good men 
 believe to be a distinctive cognizance of the Mahometan 
 religion from the excellency and piety of Christianity 5 
 whose sense and spirit is excellently described by St. 
 
 2 Tim.ii.24, Paul, The servant of the Lord must not strive; but be gentle 
 unto all men ; in meekness instructing those that oppose them- 
 
 If, then, any man will smite those that are his opposites 
 in opinion, he must quit the title of being God's servant 
 for his pains. Nor can a distinction of persons, ecclesias- 
 tical and secular, give advantage for an escape ; for even 
 the secular power, if it be Christian, must not be a striker 
 of others for the matters of their faith, for God alone is 
 judge of erring persons, as that learned doctor, Jeremiah 
 Taylor, now bishop-of Down, saith in the thirteenth page 
 
FOR TOLERATION, 331 
 
 of his epistle dedicatory, to that famous book, entitled. 
 The I^iberty of Prophesy. * 
 
 Reason 2. The second reason against restraining or 
 using force in matters of religion, is, because Christ, who 
 is the only Lawgiver to his church, gives this precept for 
 the regulation of the conversation of his disciples, ?F^a^«o- Matt.vu.ia. 
 eoer ye would have men do unto you, do ye ei:en so unto them ; 
 than which there- is no law more reasonable, nor more 
 just. It cannot be supposed, that kings sitting in the 
 throne of government, or place of trust and rule, are 
 exempted from the observation of this commandment; 
 which, if so, then, if the magistrates be of this persuasion, 
 that Christ died for all men, and the people believe as 
 Calvin did, that he died for the elect only ; what can the 
 magistrates do in this case ? For if they make a law in 
 favour of the people's judgment, then they wrong them- 
 selves, which I suppose they will not do. If a law be 
 made in favour of their own opinion against the people's, 
 then, besides the injury which is done to the people, they 
 break that royal law before mentioned, and thereby 
 become guilty before Grod. 
 
 Reason 3. The third reason against restraining, or 
 
 ' [A Discourse of the Liberty of in matters spiritual (which are to be 
 Prophesying, by Jer. Taylor, D.D., discerned by spiritual authority, which 
 chaplain to his majesty, ed. 1647. cannot make corporal inflictions) ; and 
 4to. " No man or company of men in questions indeterminate, (which 
 can judge or punish our thoughts, or are doubtfully propounded or ob- 
 secret purposes, while they so remain, scurely, and therefore may be in 
 and yet it will be unequal to say, that utramque partem, disputed or be- 
 he who owns this doctrine preaches it lieved); for God alone must be the 
 lawfiil for men to think or purpose judge of these matters, who alone is 
 what they will. And so it is in mat- master of our souls, and hath a de- 
 ters of doubtful disputation (such as minion over human understanding, 
 are the distinguishing articles of most and he that says this, that indilferency 
 of the sects of Christendom.) So it is persuaded, because God alone is 
 is in matters intellectual (which are judge of erring persons."] 
 not cognoscible by a secular power ;) 
 
 T 2 
 
332 A PLEA 
 
 using force in matters of religion, is taken from tbe un- 
 reasonableness of such proceedings. For what is more 
 unreasonable, thai to deny men the use of their reason, in 
 [the] choice of their religion? For if scripture, tradition, 
 councils, and fathers, be the evidence in a question; yet 
 reason is the judge. That is, we being the persons that 
 are to be persuaded, we must see that we be persuaded 
 reasonably, and it is against reason to assent to a lesser 
 evidence, when a greater is propounded. But every man 
 for himself is to take cognizance, if he be able to judge ; 
 but if he be not, then he is not bound under the tie of 
 necessity to know it, nor wiU God punish him for not 
 knowing it. And not only the unreasonableness, but the 
 impiety of using force in this case, may be further seen, 
 if it be considered, that there is nothing, imder God, hath 
 power over the understanding of a man. God, command- 
 ing us to believe his revelations, persuades and satisfies the 
 understanding, by his commanding and revealing it; for 
 there is no greater probation in the world that a propo- 
 sition is true, than because God hath commanded it to be 
 believed. But then it must certainly be made [to] appear 
 to us, that God hath so commanded it. But no man hath 
 any efficacy or authority On the understanding of another, 
 but by proposal and persuasion, and then a man is bound 
 to assent according to the operation of the argument, and 
 strength of the persuasion. Neither indeed can he assent 
 sooner, nor otherwise, though he wotdd never so fain. 
 
 He, therefore, that in this case useth force or punish- 
 ment, punisheth a man for keeping a good conscience, or 
 forceth him into a bad. He both punishes sincerity, and 
 persuades hypocrisy. He persecutes a truth, and drives 
 into an error. He teacheth a man to dissemble, to be 
 safe; but never to be honest, nor acceptable to God. 
 Learned Doctor Taylor's argument for toleration is very 
 
FOR TOLERATION. 333. 
 
 excellent, in his epistle to his Liberty of Prophesying, in 
 page 14. " This very thing," saith he, " being one of the 
 arguments I use to persuade permissions, lest compulsion 
 introduce hypocrisy, and make sincerity troublesome and 
 unsafe," ^ 
 
 Reason 4. The fourth reason which I humbly offer to 
 consideration, against persecution for conscience, or the 
 civil magistrate using force in the matters of religion, is, 
 because it came in through [the] corruptions of the times, 
 so that it is so far from being of divine sanction, that it is 
 earthly and sensual. For the proof of this I shall only 
 transcribe a passage out of that worthy author, Doctor 
 Taylor, in his aforesaid epistle to his Liberty of Prophe- 
 sying,* which is as followeth : " But besides that against 
 this I have laid prejudice enough from the dictates of 
 holy scripture, it is observable that this with its appendant 
 degrees, I mean restraint of prophesying, imposing upon 
 other men's understanding, being masters of their con- 
 sciences, and lording it over their faith, came in with the 
 retinue and train of antichrist ; that is, they came as other 
 abuses and corruptions of the church did, by reason of the 
 iniquity of times, and the cooling of the first heats of 
 Christianity, and the increase of interest, and the abate- 
 ments of Christian simplicity, when the church's fortune 
 grew better, and her sons grew worse, and some of her 
 fathers worst of all ; for in the first three hundred years 
 there was no sign of persecuting any man for his opinion, 
 though at that time there were very horrid opinions com- 
 menced, and such which were exemplary and parallel 
 
 " [" For I earnestly contend that ritably and so gently, that no error or 
 
 another man's opinion shall be no violence tempt men to hypocrisy, this 
 
 rule to mine, and that my opinion very thing," &c.] 
 
 shall be no snare and prejudice to my- * Pages 18, 1 9. 
 self, that men use one another so cha- 
 
334 A PLEA 
 
 enough to determine this question; for they then were 
 assaulted by new sects which destroyed the common prin- 
 ciples of nature, of Christianity, of innocence and public 
 society ; and they who used all the means. Christian and 
 spiritual, for their disimprovement and conviction, thought 
 not of using corporal force, otherwise than by blaming 
 such proceedings. And therefore I do not [only] urge 
 their not doing it, as an argument of the unlawfulness of 
 such proceeding, but their defying it, and speaking against 
 such practices, as unreasonable and destructive of Chris- 
 tianity." 
 
 For which the learned doctor cites all these fathers; 
 Tertullian, St. Cyprian, Lactantius, St. Hilary, Minucius 
 Felix, Sulpicius Severus, St. Chrysostom, St. Hierom, 
 St. Austin, Damascene, Theophylact, Socrates Scholas- 
 ticua, and St. Bernard. And he further saith, " That 
 all wise princes, till they were overborne with fac- 
 tion, or solicited by peevish persons, gave toleration to 
 differing sects, whose opinions did not disturb the public 
 interest." And in page 20, " Till four hundred years 
 after Christ, no catholic persons, or very few, did provoke 
 the secular arm, or implore its aid." ^ So far he. From 
 which it is evident, that the magistrate's imposing in 
 matters of religion, is an evil, from which I pray God 
 deliver your majesty. 
 
 Reason 5. The fifth reason is taken from the principles 
 and practices of some great princes, who did both give and 
 persuade toleration. King 'James, your majesty's royal 
 grandfather, " in his letters to the states of the United 
 
 ^ [" — against the heretics, save soon taken off, and God left to be his 
 
 only that Anus behaved himself so judge, who indeed did it to some pur- 
 
 seditiously and tumultuaiily, that the pose, when he was trusted with it, 
 
 Nicene fathers procured a temporary and the matter wholly left to' him."] 
 degree for his relegation, but it was 
 
FOR TOLERATION. 335 
 
 Provinces, dated the 6tli of March, 1613," amongst other 
 ihings, " thus wrote, Et district^ imperetis ut pacem colant 
 se invicem tolerando in ist^ opinionum ac sententiarum 
 discrepantia : eoque justius videmur vobis hoc ipsum suadere 
 debere qu6d neutram comperimus adeo deviam, ut non 
 possint et cum fidei Christianae veritate, et cum animarum 
 salute, consistere :^ (Englished for common benefit.) — That 
 you charge them to maintain peace by bearing one with 
 another in such difference of opinions and judgments ; 
 therefore it seemeth more right, that you should be thus 
 persuaded, seeing neither of the judgments is found so 
 dangerous, but that it may stand with the true faith of a 
 Christian, and the salvation of souls.'' 
 
 " The like counsel in the divisions of Germany at the 
 first Reformation, was thought reasonable by the Emperor 
 Ferdinand, and his excellent son Maximilian. [For] they 
 had observed that violence did exasperate, was unblessed, 
 unsuccessful, and unreasonable; and therefore they made 
 decrees of toleration, and appointed tempers and expedients 
 to be drawn out by discreet persons ; and George Cassander 
 was designed to this great work, and did something towards 
 it. And Emanuel Philibert, Dxike of Savoy, respecting of 
 his war undertaken for religion against the Piedmontans, 
 promised them toleration, and was as good as his word. 
 As much is done by the nobility of Polonia."^ And 
 Theodoricus the sage, king of the Goths, assuaging the 
 vehemency of the Arians against the orthodox, " No belief," 
 
 ' [Lib. of Prophesying, p. 23, Epist. ultimately led to the assembling of the 
 
 Dedic] synod of Dott. These opinions, says 
 
 ' There were very sharp contentions James, " we do not perceive so absurd 
 
 about religion amongst the Holland as not to consist with the ti^uth of the 
 
 ministers at that time. King James Christian faith, as well as with the sal- 
 
 adviseth the magistrate to moderate vation of men's souls." Brandt, Hist, 
 
 them, not to kill nor punish them, for of Reformation in the Netherlands, ii, 
 
 they may both be saved. [These con- 124, fol. edit. 1721.] 
 
 tentions were about thejive points, and * [Lib. of Proph. pp. 23, 24.] 
 
336 A PLEA 
 
 sjaith he, " is carried on by blows." Nor is that excellent 
 saying of King Edward VI. to be forgotten ; he being 
 solicited to put a heretic to death, made this wise answer ; 
 "Will you have me send her to hell in her sins ?^ But to 
 conclude this, the French king, although he be the second 
 son of the church of Rome, gives toleration to different 
 persuasions in matters of religion ; for the Huguenots have 
 their churches, and places of meeting for to worship God 
 in, according as they are persuaded, by order from their 
 king ; and the world is witness how prosperous they have 
 been, since they have left fighting for religion among 
 themselves^ 
 
 Eeason 6. The sixth and last reason I have taken from 
 the ill success that always attends such proceedings. For 
 whoever uses force upon the body to change the mind, or to 
 make men believe something they are not persuaded of, or 
 to disbelieve something they have received for truth, or 
 to leave .off worshipping God in that way which they think 
 is most agreeable to his will; they will have no better 
 success than that man had, that clapt his shoulder to the 
 ground to stop the earthquake. And the experiences 
 which Christendom hath had in this last age, are sufficient 
 instances. When France fought amongst themselves, the 
 catholics against the Huguenots, the spilling of their own. 
 blood was argument enough, of the imprudence of that way 
 of promoting religion ; and that all the blood shed in open 
 arms, and private massacres, could not prevent their 
 further growth, nor extinguish that light that sprung up 
 amongst that people ; and the name of the Huguenots 
 is not only in France still, but they and their religion 
 tolerated.' 
 
 " But the great instance is in the differing temper, 
 
 » [See before, p. 37.J , » [Lib. of Proph. p.21, Epist. Ded.] 
 
FOR TOLERATION. 337 
 
 government, and success, which Margaret of Parma and 
 the Duke of Alva had. The clemency of the first had 
 almost extinguished the flame ; hut when she was re- 
 moved, Duke Alva succeeded, and managed the matter 
 of religion with fire and sword ; he made the flame so 
 great, that his religion, and his prince too, have [both] 
 been [almost] quite turned out" of a great part "of the 
 country." ° 
 
 And we are not without example nearer home in Queen 
 Mary's days. What force and violence were then used, to 
 make the people believe as the queen and her bishops 
 believed ! Some were burnt to death, some destroyed in 
 prisons, and many that escaped with life, were imdone in 
 their estates and livelihood. And all this was so unsuccess- 
 ful, as to the suppressing their further growth, that it did 
 quite the contrary, for the more they were oppressed, the 
 more they grew. 
 
 I shall only add a passage out of learned Bishop Taylor, 
 in his Epistle to his Liberty of prophesying.' "But it is," 
 saith he, " observed by Socrates, that when the first per- 
 secution was made against them," that is, such as difiered 
 in opinion from the bishop, " at Rome, by Pope Innocent 
 the First ; at the same instant, the Goths invaded Italy, and 
 became lords of all ; it being just in God to bring a per- 
 secution upon them for true belief, who with an incompetent 
 authority, and insufficient grounds, do. persecute an error 
 less material, in persons agreeing with them, in the pro- 
 fession of the same common faith." 
 
 The next thing I humbly offer to your princely consider- 
 ation is the divine bond upon our hearts, to worship God 
 according to our light ; and the crying sin we must com- 
 mit if we shall resist our own understanding, and refuse to 
 
 » [Lib. of Proph. pp. 21, 22, Epist. Dtid.] ' Page 25. 
 
338 A PLEA 
 
 obey the command of God upon our conscience, to assemble 
 
 Heb. ?. 25. ourselves together for his worship ; and that we ought to 
 esteem our duty to God, much dearer than our estates, 
 liberty, or lives. 
 
 And our souls are fuUy persuaded, that it is our duty to 
 meet together, and speak often one to another; to exhort 
 each other daily, to take heed of sin, and to follow after 
 virtue, and to press after the mark of our high calling of 
 God, in Christ Jesus our Lord; and to provoke to love and 
 good works, and if any be overtaken in a fault, to restore 
 them in the spirit of meekness ; and to relieve the poor, and 
 to support the weak, that by bearing one another's burthens 
 we may fulfil the law of Christ ; and to walk so inoffensively 
 in our conversation, as to give no just occasion, neither to 
 your majesty as supreme magistrate, nor to any of your 
 ministers under you, nor to any of the people or neighbours 
 about us; but to observe that excellent law of Christ, 
 
 Matt.Tii.i2. whatsoever ye would that men should do unto you, do ye even 
 so to them. And if any shall persecute us for our profession's 
 sake, to bear it with patience, and not to return evil for 
 evil, nor reviling for reviling; but contrariwise, to do them 
 
 Matt. T. 44. good for evil, and to pray for them, that their eyes may be 
 op^ied, and that God may not lay their sin, in this case, 
 to their charge. 
 
 Now if your majesty will but consider, what it is which 
 the baptized people and divers others have made such 
 earnest suit to your majesty for ; it is not for titles of 
 honour, nor for places of great profit, either in a civU or 
 ecclesiastical capacity, but this only is their request, and 
 humble desire: that we may serve the Lord without 
 molestation in that faith and order which we have learned 
 
 1 Pet. ii.i7. in the holy scripture; giving honour to our king, to whom 
 honour belongs; fear to whom fear; tribute to whom 
 tribute. In every thing, as far as we have abilities, to 
 
FOR TOLERATION. 339 
 
 render to God the things that are God's, and to the magi- Rom.xm.r. 
 strate the things that are his. 
 
 We likewise judge it our duty to be always willing and 
 ready to give an answer to every man that shall ask us ; a 
 reason of our hope that is in us, with meekness and fear. 
 Now if any who judge themselves to be spiritual guides, 
 will but take the pains to endeavour our conviction, if 
 they think we err, or at least to hear what we have to 
 say, why we dissent from the public worship ; we doubt 
 not but through the grace of God, we shall be able to 
 give such an account of our faith and practice, [as may 
 show] that we do not deserve those epithets some are 
 pleased to give us. 
 
 I shall oaly transcribe one passage out of that ingenious 
 doctor, Dr. Jeremiah Taylor, which I find in sect. 18, num- 
 ber 34. of his Liberty of Prophesying.* He, speaking of 
 the anabaptists, saith, " That since there is no direct 
 impiety in the opinion, nor any that is apparently conse- 
 quent to It, and they with so much probability do, or may, 
 pretend to true persuasion, they " are, with all means 
 Christian, fair, and humane, to be redargued, or instructed ; 
 but if they cannot be persuaded, they must be left to 
 God, who knoweth every degree of every man's under- 
 standing, all his weaknesses and strengths, what impress 
 each argument maketh upon his spirit, and how irresistible 
 every reason is ; and he alone judges his Innocency and 
 sincerity. And for that question, I think there Is so 
 much to be pretended against that which I believe to be 
 the truth, that there is much more truth than evidence 
 on our side ; and therefore we may be confident, as for 
 our own particulars, but not too forward peremptorily to 
 prescribe to others, much less, to damn, or to kill, or to 
 
 * Page 245. 
 
340 A PLEA 
 
 persecute them, that only in this particular disagree." 
 So far he. 
 
 . I shall conclude with this humble petition, that seeing 
 your majesty hath been most earnestly supplicated, by 
 many petitions, addresses, and papers, to continue your 
 former indulgence : Oh I that your majesty would be gra- 
 ciously pleased to do something in it, that may recommend 
 your name to be embalmed by them for perpetuity; through 
 the remembrance of your just, righteous, and merciful 
 actions, in breaking every yoke of oppression, and to the 
 easing of the conscience of every man professing Jesus 
 Christ, from all unrighteous impositions. And as this 
 will administer peace, joy, and comfort to many of your 
 suffering subjects, so it will bring most excellent conso- 
 lation unto your majesty's soul, when the heavens shall 
 be no more. And as your majesty desii-es to be found 
 on the right hand of the great Judge in that his day ; so 
 in this your day remember and consider, that magistracy 
 and power of government are no institutions of Grod, 
 either to fill the purses, or to furnish the tables, or to 
 lift up the minds, or in any kind to gratify the flesh of 
 those in whom they are invested; but rather to serve, 
 to acconimodate, and bless the societies and communities 
 of men on earth, unto which they respectively relate, 
 according to that worthy item, which the queen of Sheba 
 1 Kings X. 9. gave unto Solomon, Because the Lord hved Israel for 
 ever ; therefore made he thee king, to do judgment and jus- 
 tice. 
 
 The same Lord and mighty God so overshadow your 
 majesty with his power and good Spirit, that the concept 
 tions of your heart may be holiness to him ; wealth, and 
 peace, and gladness of heart to the people of these great and 
 famous kingdoms, the government whereof God hath been 
 .pleased to intrust with you ; to your royal self, honour and 
 
FOR TOLERATION. 341 
 
 safety, and length of days, with the peace and joy of a good 
 conscience on earth, and a far more exceeding eternal weight 
 of glory in the heavens. 
 
 So prayethj 
 Your humble and dutiful subject, 
 
 John Stuegion. 
 
 THE END. 
 
SIGN'S GEOANS 
 
 FOR HKR 
 
 DISTRESSED, 
 
 SOBER ENDEAVOURS TO PREVENT INNOCENT BLOOD, 
 
 &c. 
 
 1661. 
 
INTEODUCTORY NOTICE. 
 
 The circumstances which preceded the publication 
 of the ensuing excellent treatise, have been sufficiently 
 related in the notices prefacing the two previous tracts. 
 The names of Mr. Jeffery and Mr. Hammon are found 
 subscribed to the petition from Maidstone gaol, and in 
 addition to their signatures to the preface of the present 
 piece, there are the names of five others who do not 
 appear to have been feUow-sufferers with them on 
 that occasion. Several of the arguments already ad- 
 duced in the Maidstone petition are here again employed, 
 but much amplified ; .while, with greater vigour and 
 cogency of reasoning, they urge anew their objections 
 to the magistrate's claim of right to impose any thing 
 in the worship of God, and enforce their righteous 
 demand for spiritual and mental liberty. 
 
 Mr. Monck was a general baptist minister. He assi- 
 duously laboured to sow the seed of divine truth in 
 Buckinghamshire and its vicinity. He is also regarded 
 as the author of the " Orthodox Creed," which, in the 
 year 1678, the general baptists of the counties of Bucks, 
 Hereford, Bedford, and Oxford, published. In this 
 
 sign's groans. 2; 
 
346 INTRODUCTORY NOTICE. 
 
 some approximation was attempted and made towards a 
 more Calvinistio expression of their faith. A small 
 piece entitled, A Cure for the Cankering Error of the 
 New Eutychians, issued from his pen in 1673.^ 
 
 Mr. Wright was paator of the church at Maidstone, 
 a zealous preacher of the gospel, and a faithful suflFerer 
 in the cause of nonconformity. He received his edu- 
 cation at one of the universities, and was united with 
 Mr, Grantham as a messenger to deliver the petition of 
 the Liacolnshire baptists to the king in the year 1660. 
 He was a man of great piety and learning, a serious and 
 diligent preacher. He spent no less than twenty years 
 in prison for conscience' sake.* 
 
 Kavensthorpe, in Northamptonshire, was the chief 
 scene of the labours of " that eminent servant of Christ," 
 Mr. Francis Stanley. Here for many years he super- 
 intended a church in conjunction with Mr. Benjamin 
 Morley, and was most instrumental in promoting the 
 increase and order of the communities around him. He 
 has left us a little work of some excellence, containing 
 rules, motives, and encouragements for the due exercise 
 of discipline in the churches. Its title is, " Christianity 
 indeed, or the well disciplined Christian the delight of 
 Christ," &C.3 
 
 At a meeting of elders and brethren at Stamford, in 
 1656, Mr. Reynolds and another minister were appointed 
 to proceed as messengers of the churches into the west, 
 
 ' Taylor's Hist, of Gen. Baptists, i. ' Ivimey, Hist, of Eng. Baptists, 
 
 '300, 360. ii. 238. » Taylor, i. 160, 233, 321. , 
 
INTRODUCTORY NOTICE. 347 
 
 for the work of the ministry. They were to be sup- 
 ported by the mutual contributions of the churches 
 forming the assembly. Of the nature of this service 
 no account exists, nor of Mr. Reynolds in connexion 
 with it, until we find him uniting with the above servants 
 of Christ, in the publication of this treatise.* 
 
 Of the last whose name appears in the following pages, 
 Mr. Francis Smith, another opportunity will hereafter 
 occur, for a reference to his many eminent services .to 
 the cause of truth, both as a printer and preacher, in 
 presenting the reader with a reprint of the useful works 
 he has bequeathed to posterity. 
 
 We are indebted to the historian Crosby for the 
 ensuing piece, from whose pages it is reprinted ; all efforts 
 have failed in discovering an original copy of it. On his 
 accuracy the fullest dependence may be placed. 
 
 * Ibid. p. 169. 
 
EPISTLE TO THE READER. 
 
 CouKTEons Eeadek, 
 
 With burthened hearts, as once the two disciples travel- 
 ling into EmmauSj spoke to Christ, a supposed stranger, so [Lnke xxiv. 
 speak we unto thee. Art thou a stranger in our island, and 
 hast not known the things that have come to pass in these 
 our days; while the father hath been divided against the :Matt.i.s5, 
 son, and the son against the father, three against two, and 
 two against three ? Even a man's foes [are] they of his 
 own household. So great have been our divisions, like 
 Reuben, that no sooner light hath been by God's grace 
 manifested to the begetting children of the free-woman, 
 but presently they are persecuted by the children of the 
 bond-woman. 
 
 And how unpleasing this is to Jesus Christ, and how un- 
 like his golden rule, that saith. And all things whatsoever ye [Matt, vii. 
 would that men should do to you, do ye even so to them ; for 
 this is the law and the prophets. We say, how unpleasing 
 this is to him, judge upon thy serious perusal of this follow- 
 ing treatise ; which we commend to thy perusal in thy most 
 retired consideration, when thou canst read with thy 
 thoughts least cumbered with other business. Our design 
 in what we beg may be perused, is [the] general good, in 
 setting at liberty that which God made free, even th§ 
 conscience. 
 
350 EPISTLE TO THE READER. 
 
 Thou canst not be ignorant of the great controversy that 
 now is on foot, as to uniformity in worship, to impose by 
 violence where they cannot persuade, under the seeming 
 pretence of scripture- warrant and antiquity; the contrary 
 to which is asserted in the words of truth and soberness, by 
 scripture, reason, and practice of primitive times. 
 
 And lest violence and oppressing of conscience should 
 run up to that height, till it terminate in the blood of 
 some who are dear, and their blood precious in the eyes of 
 the God of all the earth ; therefore have we committed this 
 unto the view of all men, as part of the work of our genera- 
 tion, in singleness of heart. And remain lovers and 
 prayers for all men, that we might live a peaceable and a 
 quiet life in all godliness and honesty. Farewell, 
 
 Thomas Monck. Fkancis Stanley. 
 
 Joseph Wright. William Ketnolds. 
 
 Geokge Hammon. Fkanois Smith. 
 William Jei^feky. 
 
 The 8th day of the 3rd month, [Mayj 1661. 
 
SIGN'S GHOANS, 
 
 ETC. 
 
 As all the holy scripturesj say they, have been ion^mLRom.xv.4. 
 aforetime for our learning and admonition, upon ■wham the ends "' ^ 
 of the world are come ; so that particular book of the Revela- 
 tion is of such excellent worth, that blessed is he that read- ^^"'- '■ '^ 
 eth, and they that hear the words of this prophecy, and keep 
 those things that are written therein, for the time is at hand. 
 In which book, in no less than three several texts, it is ^^y.-J^"-.?.- 
 testified, that the nations of the world and inhabiters of the ^• 
 earth, with their kings, would drink the wine of the forni- 
 cation of that abominable harlot, that sitteth upon peoples, 
 and multitudes, and nations, and tongues; and by her 
 sorceries deceiveth all nations xmtil they become drunk, and 
 altogether incapable, in that condition, to receive the pure 
 waters of life, tendered to them in the plain way of the 
 gospel of our Lord Jesus. 
 
 This, with grief of heart, we see too visible. For the 
 doctrine and traditions of Rome, who is mystery, Babylon, 
 and since her apostasy the mother of harlots — for the woman HeT.xTii.is. 
 which thou sawest, is that great city, which reigneth over the 
 kings of the earth, — have so corrupted the earth, and clouded 
 the understandings of the sons of men, that the great and 
 most important truths of God cannot be received or be- 
 lieved. The reason why the nations are so generally 
 beguiled in the concernments of their souls, is, because the 
 greatest part being carnal and unregenerate persons, they 
 
352 sign's groans 
 
 are naturally inclined to such ways of worship, as are 
 accompanied with external pomp and glory. And there- 
 fore, the Spirit of the Lord testifies, that the great harlot 
 
 Bev. xvii. 4. fillcth her abominations, and filthy fornications, in a golden 
 cup. Like the physician that gilds his bitter pill, that his 
 patient may the better swallow it. 
 
 Thus doth the Romish church and her followers, who, to 
 make their carnal ordinances find the better reception, 
 deliver them to the inhabitants of the earth, by such as are 
 honourable amongst men, in worldly sanctuaries, most 
 magnificently built and adorned, endowed with lordly 
 revenues, accompanied with music, and voices, and pontifical 
 vestments; yea, many superstitions and customs merely 
 earthly and sensual, if not worse. Which, we say, so 
 pleaseth the earthly and unregenerate man, that he is ready 
 to say, this is the best religion, which is of most esteem in 
 the nations, and accompanied with all earthly glory and 
 
 Matt.vii.i4. delights. Altogether forgetting, that strait is the gate, and 
 narrow is the way that leads to life, and few there be that find 
 
 LukexTi.is. it. And that which is highly esteemed among men, is abomina- 
 tion in the sight of God. 
 
 And if it had been the mind of the Lord Jesus that the 
 gospel should have been recommended unto the world, and 
 accompanied with these ceremonies and formalities that are 
 practised in the worship of the nations, or were used among 
 the Jews, it is very strange we should not have one word 
 for it [in] aU the scriptures of the New Testament, when 
 
 Heb.iii.2,s, Christ was as faithful over his house, as Moses was over 
 6. . . 
 
 Dent, xviii his, and is to be heard in all things, as Moses himself com- 
 manded. 
 
 And there will be little encouragement to touch with the 
 Gentile nations in their euperstitious ceremonies, when it 
 shall be considered that the rites and ceremonies of the 
 Mosaical law, being once the appointment of God, did far 
 
FOR HER DISTRESSED. 353: 
 
 exceed in glory what the shallow inventions of the Romish, 
 or any of the national churches, are able to produce, yet 
 [are] wholly taken away. Which the author [of the 
 epistle] to the Hebrews notably proves: saying, 7%era [Heb.ix.i— 
 verily the first covenant had also ordinances of divine service, 
 and a worldly sanctuary. For there was a tabernacle made ; 
 the first, wherein was the candlestick, and the table, and the 
 shewbread; which is called tfie sanctuary. And after the 
 second veil, the tabernacle, which is called the Holiest of all. 
 
 They had also their high priest, and offerings, and linen 
 ornaments, belonging to this covenant. But, saith our 
 author. If that first covenant had been faultless, then no place Heb.yiii. 7. 
 had been sought for the second. And he taheth away the Heb. x. 9. 
 first, that he might establish the second. And now under the 
 second covenant, which is the gospel,, the Komish bishop, 
 or any man upon earth, cannot be our high priest. For 
 we have such an high priest, who is set on the right hand of the [Heb.Tiii.i, 
 throne of the majesty in the heavens, a minister of the sanctuary, 
 and of the [truej tabernacle, which the Lord pitcheth, and not 
 man. 
 
 And under this second covenant, God hath not promised 
 his presence to any temple built with wood and stone, as of 
 old. For now the Most High dwelleth not in temples made Acts vii. 48. 
 with hands, as the superstitious clergy would persuade us ; 
 but where two or three are gathered together in the name LMatt. xviii. 
 of Christ, there is he in the midst of them, although it be 
 in a house, by a river's side, on a mountain, or in a wilder- 
 ness. Such little respect hath he to place. 
 
 As little respect hath God to persons, because of any 
 honour or esteem they may have in the world, either for ^^^^ ^ ^^ 
 birth or natural endowments. But such as usually are fool- *"• 
 ish, weak, and base in the eyes of the world, doth he make 
 use of in the work of the gospel ; that so the learned doc- 
 tors, and masters of art, may not have wherewithal to boast. 
 
354 sign's groans 
 
 Which despised way of the gospel, we well know, becomes 
 a stumbling-block to the Gentile nations ; as in the first 
 delivery of it, it did unto the Jews, who would not receive 
 the Lord of life, nor his doctrine, because not accompanied 
 with that earthly glory which their corrupt hearts affected ; 
 and rather would retain that exploded dispensation of the 
 law which God had departed from, than they would receive 
 the glorious gospel by those hands the wisdom of God 
 thought fit to tender it. For which obstinacy, as the apostle 
 1 ThesB. ii. Paul saith, the wrath oi God is come upon them to the utter- 
 mast, even to the laying waste their temple and cities, the 
 great slaughtefr of their persons, and captivating their pos- 
 terity, as at this day. 
 
 Let, therefore, the Gentile nations fear; but more 
 especially this nation. For some such spirit seems to 
 appear amongst those that would retain their empty and 
 dead forms of worship, which God hath showed his dis- 
 pleasure against, and [that] have no footing in the whole 
 book of God, rather than they will receive the pure way of 
 God, without the mixture of human inventions and tra- 
 ditions. 
 
 But the bare rejection of truth, and embracing of error, 
 is not aU the evil that the nations generally are engaged in 
 by the church of Rome and her followers. But for to com- 
 ^ ' plete and fill up the measure of their iniquities, like 
 Nebuchadnezzar, nothing less must be inflicted on the 
 servants of the most high God, that cannot bow down to 
 the golden image of their inventions, than the fiery furnace 
 of persecution, many times unto death itself. 
 
 And this the people of the Lord must endure, it being 
 as certainly their portion to be persecuted, as it is the prac- 
 tice of the false churches to persecute; who build their 
 superstructures of wiU-worship on no other foundations but 
 violence and cruelty. Else what mean these imprison- 
 
• FOR HER DISTRESSED. 355 
 
 ments, banishments, wars, and massacres, which have been 
 made in Europe for religion ? What troubles and desolar 
 tions in Germany ; civil commotions in France ; cruelties 
 exercised in the Netherlands, by that darling oftheEomish 
 church, the duke of Alva, and others ! What massacres in 
 France, Piedmont, and Ireland, to carry on the business of 
 religion, for the satisfaction of a blood-thirsty and insatiable 
 clergy ; when the disciples of the Lord Jesus were to use 
 no other violence against those that rejected them, than to 
 shake the dust from their feet, which would be a witness Matt. x. u 
 against them at the tribunal of Jesus, not Caesar's ! is; Aetaxm- 
 
 Yea, this popish principle of propagating religion by the 
 sword, hath reached the poor Americans, many hundred 
 thousands of them having been destroyed because they 
 would not be proselytes ; no other cause being to be given. 
 For it cannot be supposed, those remote and simple people 
 had so much as known the Spaniard, much less done any 
 injury to him. Our own nation hath also felt the rage of 
 this ftuy, both before, and in the reign of queen Mary. 
 And the wise may judge, whether the bishops' endeavours 
 to impose their liturgy in Scotland,"with their cruelties in 
 England, did not contribute much to our late unhappy 
 troubles. 
 
 But certainly, if the Romish and national clergy were 
 guided by the Spirit of God, the authority of Scripture, or 
 force of argument, to support their forms of worship, they 
 would not then impose them by external force ; when by 
 such proceedings they render themselves altogether unlike 
 the Lord Jesus, the Prince of peace, who came not to [Lukeixse. 
 destroy merCs lives, but to save them. 
 
 But on the contrary, it will evince to all that have their 
 eyes open, how like they are to that woman, which is 
 drunken with the blood of saints, and with the blood of the Bev. xvii. 6. 
 martyrs of Jesus; in whom will be found the blood of^^- ^'■'iii. 
 
356 sign's groans 
 
 prophets, and of saints, and of all that were slain upon the 
 earth. Although as our Lord aad Master hath foretold, 
 LJohiixvi.2.] in killing others, she may think she doth God service. 
 
 Lest, therefore, those unchristian principles of persecu- 
 tion for conscience which troubleth the world, should take 
 root in this nation, to the stirring up men's minds to shed 
 the blood of the innocent, the guilt whereof is able to sink 
 the most flourishing kingdoms into an ocean of misery and 
 calamity, we have here following written some arguments, 
 which we humbly offer to aU men, to prove how contrary 
 to the gospel of our Lord Jesus, and to good reason, it is 
 for any magistrate, by outward force, to impose any thing 
 in the worship of God, on the consciences of those whom 
 they govern. But that liberty ought to be given to all 
 such as disturb not the civil peace, though of different per- 
 suasions in religious matters. 
 
 In which discourse we neither desire, nor design, to 
 diminish any of that power which God hath given to the 
 king's majesty tha,t now reigneth; whom we own to be 
 chief magistrate and governor of theSe nations, over all per- 
 sons, as well ecclesiastical as temporal. And to all his 
 commands that do not oppose the scriptures of truth, shall 
 we yield active obedience, not only for wrath, but also for 
 conscience' sake. And if any thing otherwise shall be 
 required, we shall be passive, and suffer what may be 
 inflicted on us for our consciences. For, whatever hath 
 been suggested by evil men, yet, that magistracy and 
 government is an ordinance of God, hath been frequently 
 asserted in our discourses and writings,' and is by us 
 believed, as fully as the apostle Paul in the thirteenth of 
 the Eomans hath taught. And all that we desire, which is 
 
 ' See the Confession of Faith, print- [Crosby, ii. App. p. 76—90. Grant- 
 ed in March, ]6fi9 [1660], and since ham's Christianismus Prim. B, ii. p. 
 reprinted and presented to his majesty. v. p. 62.] 
 
FOR HER DISTRESSED. 357 
 
 dearer to us than our lives, is, that our spirits and con- 
 sciences may be left free to serve the eternal God. Which 
 ought to be granted us, seeing, as the same apostle saith in 
 these cases, We shall eoery one of us give an account of himr Eom.xiv.12. 
 self to God. 
 
 But to our arguments. The first of which shall be that 
 which some of us made use of to the king's majesty from 
 Maidstone, which we have not yet seen weakened." 
 
 Let it, therefore, be considered, if any magistrate under 
 heaven, in the days of the gospel, hath power by outward 
 force to impose any thing in the worship and service of God 
 on the conscience, it is given him as he is a magistrate 
 only, or as a Christian so considered. But that no such 
 power is given by God to any magistrate, appears — 
 
 1. Because if magistrates, as such, have such an authority, 
 then all magistrates ip all nations have the same power. 
 Then, if we lived in Turkey, must we receive the Alcoran, 
 and be worshippers of Mahomet. If in Spain, be papists ; 
 in England, sometimes papists, as in Henry the Eighth's 
 days ; protestants in Edward the Sixth's ; papists again in 
 Queen Mary's ; and protestants again in Queen Elizabeth's. 
 And so for ever, as the authority changes religion, we 
 must do the same. But God forbid, for nothing is more 
 absurd. 
 
 2. Seeing in the days of the gospel, the Lord Jesus is u^mt. xviii. 
 that great prophet, which, as Moses said, is to be heard in 
 
 all things ; and, as himself testifieth, hath all power in heaven Matt.xxTiii 
 
 18 
 
 and earth given unto him ; then, if magistrates have power 
 to impose any thing by outward force upon the conscience, 
 it must be committed unto them from the Lord Jesus, and 
 written in the scriptures of the New Testament. Or else 
 how doth it appear ? Let no man think of men above that 1 cor. iv. e. 
 
 ' [ See before, p. 298.] 
 
358 sio'n's groans 
 
 which is written. But the whole stream of the New Testa- 
 ment scriptures runs clear in another channel. And there 
 is no colour for" any such imposition. As further ap- 
 pears — 
 
 3. Because the apostles themselves, that gave forth those 
 commands which are written in scripture, to be obedient to 
 magistrates, refused to be obedient to their rulers, when 
 they were commanded to forbear that which they judged 
 
 Acta iv. 19, part of the worship of God. And said. Whether it be right 
 
 20. 
 
 in the sight of God, to hearken unto you. more than unto God, 
 judge ye. 
 
 4. AH the scriptures of the New Testament, that enjoin 
 obedience unto magistrates, were written when the Romans 
 had the empire of the world ; whose emperors were for the 
 most part, if not aU, heathenish Idolaters for the first three 
 hundred years, until Constantine's time. It, therefore, 
 cannot be supposed, that any of those texts of scripture 
 that call for obedience to magistrates, intend an obedience 
 in matters of faith. For then the Christians that lived 
 under these emperors must needs have denied Christ, and 
 worshipped the Roman gods, as some of the emperors com- 
 manded.' 
 
 5. If magistrates, as such, have power from God in the 
 days of the gospel to command in spiritual matters, and to 
 punish those that obey not, then must Christians surely be 
 
 tRom. xiii. actually obedient, not only for wrath, hut also for conscienxie^ 
 
 ' As Dioclesian, Euseb. k viii. c. 3. curity was in submiBBion to the edicts 
 
 Underthis emperortook place tbe tenth commanding divine worship to be paid 
 
 of the general persecutions suffered by to the pagan gods. The atteinpt to 
 
 the Christians of the primitive age. extirpate utterly the Christian name 
 
 Their sacred books were burnt; their failed, and in despair at bis ill success, 
 
 churches destroyed, and themselves Dioclesian abdicated the imperial 
 
 deprived of their public employments crown. Magdeburg. Centur. Cent. iv. 
 
 and their property. Their only se- pp. 16, 909, torn. i. ed. 1624.] 
 
FOR HER DISTRESSED. 359 
 
 sake, because else they should resist the ordinance of God. 
 But if this were true, the way to heaven would be so far 
 from being strait and narrow, that any might be a disciple 
 of Christ, without taking up the cross and following him. Lukexiv.27. 
 Yea, all sufferings and persecutions should wholly be at an 
 end, and they that undergo them should utterly be con- 
 demned. For it is not to be supposed there could be per- 
 secutions, if all the commands of the magistrate in spiritual 
 causes were actually to be obeyed. It, therefore, reason- 
 ably follows, that no magistrate, as such, hath power from 
 God to compel in spiritual causes. But on the contrary, 
 for saints to endure persecutions and sufferings, rather than ^^J v^"- 1^- 
 actually obey, is abundantly by the Lord foretold, re- al'ii'im.'iL 
 warded, and justified, as by the scriptures of the New Testa- ^^' ^^" 
 ment appears. 
 
 But if it be objected, that neither the magistrate is to 
 command, nor the subjects actually to obey any thing but 
 what is according to the mind of God, it is answered : that 
 all magistrates suppose whatever they impose to be so ; but 
 the question is, who is to determine ? For if the magistrate, 
 or any other man, or men, have power from God to judge 
 and determine what is lawful for men to obey, then no room 
 is left for them to dispute the lawfulness of any of his 
 commands, it being their duty to obey whatever is com- 
 manded; and so as it hath been said before, the cross of 
 Christ ceases. But if every one shall give an account for 'Saxa.To.-i.ii, 
 himself to God, then it reasonably follows, that every man 
 must judge for himself in matters spiritual. And there- j^^j^ ^^^^ 
 fore for the magistrate to compel, cannot be warrantable by ^°' 
 scripture or reason. 
 
 Again : that the power to judge and determine in spiri- 
 tual matters is not in a magistrate, as such, Gallio, the 
 Roman deputv of Achaia, well understood, when the Jews Acts xviu. 
 made insurrection with one accord against Paul, and brought 
 
360 sign's groans 
 
 him to the judgment-seat, saying. This fellow persuadeth men 
 to worship God cmitrary to the law. Which almost ever 
 since hath been the great cry by all sorts of the national 
 clergy, whose turns it hath been to have the magistrate -on 
 their sides, against all others that have differed from them. 
 But Gallio said, If it were a matter of wrong, or wicked 
 lewdness, O ye Jews, reason would that I should bear with 
 you : but if it be a question of words, and names, and of your 
 law, look ye to it, for I will be no judge of such matters. And 
 he drove them from the judgment-seat* Which worthy 
 examlple, if magistrates would be persuaded to follow, by 
 judging and punishing only civil injuries and wrongs, and 
 leaving spiritual differences to be decided, and judged, and 
 punished by Jesus Christ according to the gospel; they 
 would then find themselves and [their] governments quickly 
 free from many inconveniences that now they are in- 
 volved in, about deciding religious controversies with exter- 
 nal force and power. 
 
 And now, that no magistrate, although a Christian, hath 
 power to be a lord over another's faith, or by outward 
 force to impose any thing in the worship of God, is also 
 very clear. 
 
 1. Because the Lord Jesus himself would never by any 
 outward force compel men to receive him or his doctrine. 
 Luke ix. Si, For whcu his disciples, supposing they might use violence, 
 as under the law, would have commanded fire to come down 
 from heaven, as Elias did, to consume them that would not 
 receive him, Christ turned and rebuked them, saying, Ye 
 know not what spirit ye are of; for the Son of man is not 
 come to destroy merHs lives, but to save them. And most 
 remarkable doth it appear, that it is pot the intent of the 
 Lord Jesus that judgment should be executed on those that 
 
 * But in that he suffered Sosthenes to be beaten he did not well, it being a 
 civil injury. 
 
FOR HER DISTRESSED. 361 
 
 reject his words, to the punishing them in their bodies and 
 estates in this life, as under the law, from his own sayings, 
 whieh speak thus: If any man hear my words, and Je/eeyg Johnxu. 47, 
 not, I judge Mm not: for I came not to judge the world, but 
 to save the world. He that rejecteth me, and re'ceiveth not my 
 words, hath one that judgeth him ; the word that I have 
 spoken, the same shall judge him at the last day. 
 
 And the apostles also, were so far from propagating the 
 gospel by outward violence and force, that aU their pro- 
 ceedings were by entreaty and persuasion ; and in case of 
 resistance, to shake the dust from their feet as a witness Ac^'xin. 51! 
 against their opposers. 
 
 Nor will it avail to say, because the magistrate exercises 
 authority in civil and temporal things, which the Lord 
 Christ would not,^ that therefore in spiritual things they 
 may do the same ; unless it may. be supposed [to be] the 
 magistrate's right to have supremacy over the world to 
 come, in all heavenly and eternal things, because God hath 
 given him power over the world that now is, in earthly and 
 temporal things. Which may be conjectured upon as good 
 ground from what is written, as that a magistrate under the 
 gospel dispensation hath more power in spiritual causes, 
 than the Lord Christ or his apostles would exercise. 
 Especially, seeing there is not the least warrant for any 
 such power from Christ or the apostles, from any thing that 
 is written in the scriptures of the New Testament. And to tiBa.yiii.20.] 
 the law, and to the testimony ; if they speak not according 
 to this word, it is because there is no light in them. 
 
 2. If any men, as Christians, under heaven, have had 
 any such power in the days of the gospel, the apostles and 
 elders in the primitive times must needs have had it. But 
 this they utterly disclaimed. As Paul, Not for that toe 2 cor.i. 24. j 
 
 ' As the dividing inheritances, &c. 
 
 sign's groans. a a 
 
362 SIGN S GROANS 
 
 have dominion over your faith, hut are helpers of your joy: 
 for by faith ye stand. Yea, the Lord Jesus, when they 
 Matt. XX. 26, strove for domination, forbade it, saying, Ye know that the 
 princes of the gentiles exercise dominion over them, and they 
 that are great, do exercise authority upon them; but it shall 
 not be so amongst you. Eren so saith Peter, speaking to 
 
 1 Pet. T. 2,3, the elders, Feed the flock of God which is amongst you, 
 
 taking the oversight thereof, not by constraint, but loillingly ; 
 not for filthy lucre, but of a ready mind; neither as being 
 lords over God!s heritage, but being examples to the flock. 
 
 "Why, therefore, the Christian religion shotdd be built 
 and supported by violence and cruelty, when the foundation 
 was laid, and the work carried on all the apostles' days, and 
 some hundreds of years after, by a quite contrary means, is 
 a question would be resolved by those, whose strongest 
 argument for the support of their religion is. Take him, 
 JaiIiOK. For such is the difference between the way 
 which the apostles and primitive saints took in carrying on 
 the work of the gospel, and approving themselves to be the 
 mini&ters of God, and the way now used by the national 
 clergy; than which nothing is more unlike. They being 
 
 2 Cor. T. 20. ambassadors for the Prince of peace, did in his stead 
 
 beseeeh and pray the disobedient to be reconciled to Grod ; 
 never stirring up the nations to ruin and destroy, by 
 external violence, those that opposed them in their ministry. 
 
 1 Cor. It. 12, But as the apostle Paul saith. Being reviled, we bless ; being 
 
 2 Cor. 1,1.3, persecuted, we staffer it; being defamed, we entreat. Giving 
 
 no offence in any thing, that the ministry be not blamed. But 
 in all things approving ourselves as the ministers of God, in 
 m,uch patience, in affkctions, in necessities, in distresses, in 
 stripes, in imprisonments, in tumults, in labours, in watchings, 
 in fastings; by pureness, by knowledge, by long-suffering, by 
 kindness, by the Holy Ghost, by love unfeigned, &c. 
 
 O ye rulers of the world, and inhabitants of the earth! 
 
FOR HER DISTRESSED. 363 
 
 ibis was the way the Lord of all things, with his disciples, 
 
 and followers, took to plant and establish the doctrine of 
 
 the gospel in the hearts and affections of the sons of men. 
 
 Be ye not therefore unlike those whom you say you follow, 
 
 by imposing your doctrines and traditions by the violence 
 
 of penal laws and edicts, to the imprisoning, banishing, and 
 
 spoiling the goods of the conscientious ; causing them, as 
 
 the saints of old, to be destitute, afflicted, and tormented, Heb. xi. sc, 
 
 although for their innocency and uprightness, the world is 
 
 not worthy of them. 
 
 3 It is very plain, that the Lord Jesus himself, in his Matt. xiii. 
 •' ^ 24— 30, se- 
 
 parable of the tares and wheat, forbids any outward force ^^■ 
 
 or violence to be exercised upon false worshippers and 
 heretics as such. For by the tares, which he forbids the 
 pulling up, cannot be intended the transgressors of the 
 second table, such as thieves, murderers, or any that should 
 do that civil injury or wrong unto another, which he would 
 not have done unto himself. For all confess, with one 
 consent, that the magistrate's authority reaches such.^ 
 Neither can it be intended that the children of the wicked 
 one, in any sense, that visibly appear to be so, should be 
 tolerated in the church ; for that destroys the power of 
 excommunication. That which unavoidably then follows 
 is, that although men are tares, or the children of the wicked 
 one, by erring in the worship of Grod, yet should they hot 
 be plucked up, but tolerated in the field of the world, until 
 the harvest shall come at the end of this world; when the 
 angels who are to be the reapers, and can infallibly dis- 
 tinguish between the tares and the wheat, which no magi- 
 strate now can, shall gather the tares in bundles, and cast 
 them into a furnace of fire; there shall be wailing and gnashing 
 of teeth. 
 
 « [" The magistrate's office and affect society." Warburton's Alliance, 
 
 aim must bethe suppression of crimes, p. 36.] 
 or of those actions which malignantly 
 
 A A 2 
 
364 sign's groans 
 
 Which scripture so eminently concludes for a toIeratioB, 
 that the greatest enemies to true liberty have been at a 
 great loss, when they have endeavoured to make it speak 
 some other thing. As that expositor is, who says,^ " It 
 seems to him, not to note the duty of the civil magistrate, 
 but the event of God's providence, that God would permit 
 the cohabitation of the wicked in the world with the just ; 
 not that magistrates or ministers should permit them, and 
 not by civil punishment or ecclesiastical, remove them out 
 of the church or the world." 
 
 But if men did not fight against truth, they would not 
 so evidently contradict their own sayings. For who can 
 
 ' believe that it should be the mind of God to permit the 
 
 cohabitation of the wicked in the world with the just, as 
 aforesaid, and yet the magistrate should not permit them, 
 but remove them by civil punishment oiit of the world ? 
 Hath the magistrate power to remove those out of the 
 world, that God would have permitted to live? How soon 
 may a magistrate, if guided by such doctrine, bring the 
 
 2King8xxiv. blood of the innocent upon himself and nation? And inno- 
 cent blood the Lord will not pardon. 
 
 It therefore highly concerns aU magistrates, before they 
 persecute any for matters of faith or worship, to see they 
 have a better warrant for so doing, than the word of men ; 
 
 Bom. ii. IS." v^liich will not secure them at that day, when God shall 
 judge the secrets of men by Jesus Christ, according to the 
 gospel. Which will be found to be the book that shall be 
 
 Eev. XX. 12. opened, when the dead, both small and great, shall stand 
 before God, to be judged by what is written therein, accord-^ 
 
 [John xii. jj-jj^ f^ ffi^gij. ^orks.^ As the Lord Jesus saith, TTie word 
 
 [Matt. xiii. that I have spoken, the same shall judge you at the last day-. 
 
 ' I. T. Supplement, p. 29. 
 
 ' So many as have lived where the word of the gospel comes. 
 
FOR HER DISTRESSED. 365 
 
 And this is his word, to let both tares and wheat grow 
 together in the field of the world, until the harvest. 
 
 4. It can in nowise be safe for magistrates, in the days 
 of the gospel, to persecute and destroy those, that are con- 
 traTry-minded in religious matters, because of their fallibility. 
 And that is the very reason why the Lord Jesus, in the fore- 
 mentioned parable, forbids the gathering up the tares, lest Matt. xiii. 
 the wheat be rooted up along with them. That magistrates 
 may err in spiritual and religious matters, woful experience 
 hath taught the world in all ages. The Lord of life himself 
 was put to death, for supposed blasphemy and wickedness, 
 and accused for being an enemy to Caesar. Which great mis- 
 take was committed through ignorance, as Peter saith, And Acts ui. 17. 
 now, brethren, I wot that through ignoranceye did it, as did aha 
 your rulers. And at this day, what mistakes are continued 
 in magistrates about religion I Some being Calvinists, as 
 in Holland and Geneva ; in Europe, more Lutherans ; but 
 the greatest part, papists. And each of these condemneth, 
 and many times persecuteth the other for heresy, or 
 superstition. 
 
 Unavoidably, therefore, it foUows, that some of these 
 must err. But we need not go far for the proof of this in 
 one and the same person, who receives that at one time for 
 truth, which at another time must be persecuted for error. 
 This appeared notably in king Henry VIIL who persecuted 
 the protestants to death, and wrote against Luther, for 
 which the pope gave him the title of Defender of the Faith.9 
 
 » [" When Martin Luther had ut- of Croydon preached, that the king'* 
 
 tered the abominations of the pope grace would not lose for all London,, 
 
 and his clergy, with God's word, and and twenty miles round about it. 
 
 divers books were come into England, Neither is it marvel, for it had cost 
 
 our Cardinal (Wolsey) thought to find more than London and forty miles 
 
 a remedy against that well enough, about it is able to make, I think, at 
 
 and sent to Rome for this vain title, this hour ; beside the effusion of inno- 
 
 Defender of the Faith, which the vicar cent blood that was offered unto the 
 
366 sign's groans 
 
 And yet a while after he received some of Luther's 
 doctrines, and rejected the supremacy and authority 
 of the pope, and served the papists as he did the pro- 
 testants. 
 
 Nor will magistrates be the more free from mistakes, 
 by relying on the authority of synods, popes, or general 
 councils, because such eminent contradictions and opposi-^ 
 tions have appeared amongst each of them, that nothing is 
 more uncertain than their conclusions, i As for general 
 councils, whose authority is in the greatest estimation of 
 the three, it is plain, they are so far from being infallible, 
 that their decrees have been not only directly opposite to 
 plain texts of scripture, and the practice of the primitive 
 church, but also against each other. Which appeared 
 first in the council of Constance, in the thirteenth session ; 
 where it was decreed, that the Lord's supper should be 
 given but in one kind, when nothing is more plain than that 
 26, 27. ' the Lord Jesus instituted it ; the apostle afterwards deli- 
 
 1 Cor. xi. 24, . ^ . . 
 
 25. vered it to the Corinthians, and the primitive church 
 
 received it, with both the bread and the cup. ^ 
 
 So for the council of Trent, to decree that the service in 
 the church should be performed in Latin,^ how contrary is 
 
 1 Cor. xiv. it to the doctrine of Paul, who said. In the church he had 
 
 19. 
 
 rather speak five words toith understanding, that he might 
 teach others, than ten thousand words in an unknown tongue. 
 So also have they clashed one with another. The council 
 of Trent allowing picturing of God the Father, the council 
 
 idol, and daily is offered thereto." Christ's institution and the practice of 
 
 Tyndale's Pract. of Prelates, Works, the primitive church is expressed — 
 
 i. 483.] licet Christits in utragne specie, et 
 
 ^ As Jer. Taylor, now bishop of licet ecclesia primitiva, &c.— and then 
 
 Down, in his Liberty of Proph. Sect. with a non obstante, communion in 
 
 vi. at large proves. [Edit. Lond. 4to. one kind is established.'' Lib. of 
 
 1647.] Prophesying, Sect. vi. No. 2, p. 156.] 
 
 ' [" In the preface of the decree, ' [Ibid.] 
 
FOR HER DISTRESSED. 367 
 
 of Nice altogether disallowing it.* And in the great 
 Arian controversy, which was no circumstantial business, 
 how many councils and conventions, were both for and 
 against it. 
 
 As little reliance can be put on any supposed infalli- 
 bility the pope may have, there having been two or three 
 at one time, each raging against the other with their cen- 
 sures and decrees.* And notorious it is what dissension 
 there was amongst the popes an^ cardinals about pope 
 Formosus ; who, being first bishop of Pontignac, was de- 
 graded by pope John VIII., and made to take an oath to 
 lead a secular life all his days. Yet, by pope Martin, that 
 succeeded John, was Formosus released from his oath, 
 restored to his bishoprick, anii afterwards came to be pope, 
 and so continued five years, making several decrees. But 
 Stephen VI. coming to the popedom, abrogates the decrees 
 of Formosus, takes up his body, cuts off two of his fingers, 
 throws them into the river Tiber, and then buries him in 
 a layman's sepulchre. 
 
 Next to Stephen, succeeds Romanus ; who, on the other 
 hand, repeals the acts and decrees of his predecessor 
 Stephen, against Formosus. And pope John X. in a 
 synod at Kavenna, ratifies all the decrees and doings of 
 Formosus. Yet, after all this, comes pope Sergius, digs 
 up again^Formosus, cuts off his head and three more of his 
 fingers, and throws his body into the Tiber, and likewise 
 
 * [Ibid. Sect. vi. No. 2, p. 156.] rival ^overthrowing his authority by 
 
 ' Benedict. Silvester III. Gregory force. Again pope Benedict com- 
 
 VI. [Benedict. IX. is said to have pleted the infamy of his character by 
 
 obtained the papacy by magical arts, selling the papal crown to Gregory, 
 
 his oppressive and cruel conduct led whose skill had been of essential ser- 
 
 to his deposition by the Roman peo- vice to him, and gave himself up to 
 
 pie. By large bribes Silvester ob- luxury and debauchery. Magdeburg, 
 
 tained the papal chair, which he Centur. Cent. xi. p. 279, 280, torn, 
 
 occupied for forty-nine days only, his iii.] 
 
368 SION S GROANS 
 
 deposed all such as had been consecrated by him. All 
 which schisms and dissensions make it plain to the world, 
 that there is nothing of infallibility in the popes.^ 
 
 And for national conventions and synods, they are so 
 far from any show of infallibility, that the same complexion 
 and temper the nation is of, wherein they are called, and 
 have their promotions, you shall be sure to find them of; 
 because they have their dependency on the authority that 
 calls them together. So that although the last national 
 synod in this nation would have established presbytery, 
 because then that was most like to take, yet it is very 
 questionable, if now a convention were called, whether it 
 will be much talked of amongst them. 
 
 Then this must be concluded from all : that seeing 
 magistrates themselves, general councils, popes, or national 
 synods, may err in judging and determining the most 
 weighty controversies in religion ; there can be, therefore, 
 no security for a magistrate that he doth well in persecuting, 
 or putting to death, the contrary-minded in religious matters; 
 seeing, through mistake, he may as soon persecute, or put 
 to death, the true followers of the Lord Jesus as any other. 
 Yea, in [all] likelihood, much sooner, because they, in con- 
 science towards God, cannot receive the inventions and 
 traditions of men in the worship of God, but must be a 
 witness for the eternal God against them. For which they 
 Acts xxiT are accounted, as the saints of old, pestilent fellows, movers 
 7.' ' of sedition, turners of the world upside down, enemies to 
 
 Csesar, and upon this account persecuted. When the 
 greatest part of men being unregenerate, and having no 
 other spirit in them but what is of the world, there is 
 therefore 'no reason why the world should persecute and 
 hate his own. 
 
 5. For magistrates to inflict temporal punishments upon 
 
 « Fox's Act§ and Mon. p. 188, [vol. 1, edit. 1641.] 
 
 5 
 
FOR HER DISTRESSED. 369 
 
 any of their subjects, for not conforming to their decrees 
 that enjoin any spiritual worship or service, is undoubtedly 
 a breach of that royal law, which says, Whatsoever ye would Matt.vu. 12. 
 that men should do to you, do you even so to them, for this is 
 the law and the prophets. And it is a sure and standing 
 rule, by which all men, if they woidd deal ingenuously by 
 themselves, might measure the justice of their proceedings 
 towards others. For who, that was not a desperate enemy 
 to himself, would put out another man's eye, if he were [Lev. xxiv. 
 sure his own should be put out as soon as he had done, as he as.] 
 was to be served by the judicial law ? Neither would those 
 that are forward to persecute be very zealous in their pro- 
 ceedings, if they were sure that those whom they persecute 
 should have power on their sides, to mete the same mea- [Matt.vii.2.] 
 sure unto them. 
 
 And this is worthy of observation, that this rule of doing 
 as we would be done unto, can be received and pleaded by 
 all sorts of men, whilst they are under affliction and perse- 
 cution ; but who remembers it, when they have power to 
 afflict and persecute others ? The papists themselves, 
 when out of power, in this and other nations, can plead 
 against persecution for their conscience, as they did in the 
 reign of queen Elizabeth,^ procuring the letters of the em- 
 peror, and other princes to intercede for some places to be 
 allowed where they might worship by themselves. But 
 in this they desired more than themselves would allow to 
 
 ' Cambden's Annals of Eliz. p. 20. conscientia, concedere non posse. 
 
 [Hoc tempore quum Imperator et Nihil aliud eeset, quam religionera ex 
 
 Catholici Principes crebris literis in- religion&serere, mentes bononim varie 
 
 tercederent, ut clementer cum epis- distrahere, factiosorum studia alere, 
 
 copis abdicatis ageretur, et templa in religiohem atque rempublicam con- 
 
 urbibus seorsim pontificiis permitter- turbare, et divina hnmanaque com- 
 
 entur, respondit. . . . Templa in qui- miscere. Camdeni Annales, p. 62, 
 
 bus sua divina oificia seorsim celebrent, torn. i. ed. 1717.] 
 salva republica, et illaeso honore atque 
 
370 sign's groans 
 
 others when in power. So many of the protestants, where 
 the magistrate is different from them in religion,^ can be well 
 pleased with a toleration. And Martin Luther, in his 
 sermon of the good Shepherd, Englished by W. G. in the 
 year 1581, speaking of the kingdom of Christ, saith, " It 
 is not governed at all by any force or power, but by out- 
 ward preaching alone, that is by the gospel." 9 
 
 Why, therefore, cannot the protestants, who would seem 
 to have an honourable esteem of this man, be of the same 
 spirit. And the papists be as much for liberty in pros- 
 perity as in adversity, seeing the Lord Jesus hath not 
 directed at one time, to the use of force and violence, in 
 the work of the gospel ; and at another time, if the civil 
 sword be not to be procured, then to use arguments and 
 persuasions. No, at all times the rule which his disciples 
 Matt. vii. 12. must take notice of, says, Whatsoeoer ye would that men 
 Matt. vii. 1, should do to you, do you even so to them. , For mth what 
 measure ye mete, it shall be measured to you again. 
 
 And because Mystery, Babylon, hath not regarded 
 these sayings, but exerciseth all manner of cruelties and 
 deaths upon such as cannot believe as she believes and 
 practices ; therefore God will find a way to retaliate upon 
 Rev. xviii. her all the blood of his servants. And in the cup which she 
 hath filhd, shall it be filled to her double. How much she 
 hath glorified herself, and lived deliciously, so much torment 
 and sorrow give her ; for she saith in her heart, I sit a queen, 
 and am no widow, and shall see no sorrow. Therefore shall her 
 plagues come in one day, death, and mourning, and famine. 
 
 8 As in France. ist durchs Euangelium." Ain Ser- 
 
 »[" Not having met with the trans- mon D. Martini Luthers auif das 
 
 lation referred to, the original old Euangelion Johan. x. Von dem 
 
 German is subjoined:— "Und daaes guten hyrten. Durch jn iiberlesen 
 
 nit regiert wirt mit ainiger gwalt, son- MDxxiii.] 
 
 der durch die muntliche predig, das 
 
 6, &c. 
 
FOR HER DISTRESSED. 371 
 
 arid she shall be utterly burnt with fire, for strong is the Lord 
 whojudgeth her. And the kings of the earth, who have com- 
 mitted fornication, and lived deliriously with her, shall beioail 
 and lament for her. And her merchants, which are the 
 great men of the earth, who traffic with her in things 
 costly, delicate, and of esteem in the world, and in slaves 
 and souls of men ; or, as by the margin it may be read, 
 bodies andsouls of men, these also shall mourn over her : for 
 no man buyeth their merchandize any more. And thus the 
 fierceness of God's wrath will overtake her, to the sinking 
 of her like a millstone into the bottom of the sea, because 
 the great weight of innocent blood lieth upon her. For in 
 her will be found the blood of prophets, and of saints, and of 
 all that were slain upon the earth. 
 
 He that therefore would not partake with her in any of 
 her plagues, let him flee from her, and partake not with 
 her in any of her sins ; one of the greatest being the per- 
 secution of men for keeping a good conscience. For except 
 the great God should ceaae to be what he is, if men repent 
 not of their deeds, there will be as certainly punishment as 
 there is sin. And it will not be the arm of flesh that will 
 be able to support this strumpet, although many kingdoms 
 should engage in her quarrel ; neither shall the wisdom and 
 prudence of great statesmen be able to keep off her judg- 
 ments ; for if men should cease to do any thing against 
 her, yet God will make the very elements to fight against 
 her, and wUl contend with her by famine and pestilence, 
 yea, and sword too, although she fears it not ; for God will LRey. xvii. 
 stir up the ten kings to do his will upon her, and by his 
 great works, and judgments, that he will manifest in the 
 earth, will he gain himself a name, and great honour, and 
 glory. Even so. Amen. 
 
 As it is no wise lawful from the word of God for Chris- 
 tian magistrates, in the days of the gospel, to destroy and 
 
372 SION S GROANS 
 
 root out the contrary-minded in religious matters, tbough 
 idolaters, so such proceedings may sometimes prove incon- 
 sistent with the very being of nations. For suppose any 
 nation* were wholly heathenish idolaters, and the word of 
 God coming in amongst them, should convert the chief 
 magistrate, and one-twentieth part of the nation more, 
 must he then, with that twentieth part, destroy all the 
 other nineteen, if they will not be converted, but continue 
 in their heathenish idolatry ? It cannot possibly be sup- 
 posed to be warrantable. 
 
 And this reason holds good, likewise, against the rooting 
 up and destroying heretics out of the world ; because if 
 the church proceeds against any of her members to excom- 
 munication, the church's deportment towards him so cast 
 out, is to be the same as '^towards an heathen. So saith 
 
 Matt. xYiii. Christ himself. If he neglect to hear the church, let him be 
 unto thee as an heathen man, and a publican ; who, for the 
 aforesaid reason, is not to be destroyed because he is so. 
 And moreover, seeing the Lord, who is abundantly mer- 
 ciful, many times gives repentance, not only to the unbe- 
 lieving idolater, but also to the excommunicated person ; 
 he therefore that destroys the body of such an one, doth, 
 as in him lieth, destroy the soul also. For the Lord, you 
 
 [Matt. XX. see, brings into his vineyard some at the third hour, some 
 at the sixth, some at the ninth, and others at the eleventh. 
 He, therefore, that shall destroy any at the third, or sixth 
 hour of the life, hinders his conversion^ that possibly may 
 be called at the ninth or eleventh hour, and so may be 
 charged with bringing eternal loss and damage to him 
 whom he destroys. 
 
 Objection. But whereas the example of the kings of 
 Israel and Judah is made the greatest pillar to support the 
 magistrates' proceedings under the gospel, in persecuting 
 and punishing the contrary-minded in religious matters, 
 
 17. 
 
FOR HER DISTRESSED. 373 
 
 or eueh as shall be adjudged guilty of blasphemy or ido- 
 latry; therefore, the second canon of the English church 
 tells us, " Whosoever shall afcm that the king's majesty 
 hath not the same authority in causes ecclesiastical, that 
 the godly kings had amongst the Jews, shall be excommu- 
 nicated." But if magistrates would defer persecuting any 
 man for religion, until the clergy had proved this unto 
 them, it would be happy for the most conscientious under 
 them, and themselves too. 
 
 Answer. But in answer, we deny not but the kings of the 
 Jews had power to punish idolaters and blasphemers, and 
 some other transgressors of the then law of God : which 
 power was given them of God, and written in plain precepts, 
 in the Mosaical law. But who tells them that magistrates 
 under the gospel dispensation hath such power ? Hath the 
 Lord Jesus said any such thing ? Or if he have, where is 
 it written ? Nay, where is it written from the beginning 
 of Genesis to the end of the Revelations, that magistrates 
 under the gospel should have the same power In religious 
 Causes, as those under the law ? If the judicial law be a 
 rule for magistrates under the gospel to walk by, then 
 why must it be mangled in pieces, and just so much 
 taken of it as suits their interest, and all the rest rejected? 
 Is it left to magistrates now, or was it ever left to the 
 Jewish kings, to take what part of it they please to be a 
 rule to them, and reject aU the rest ? 
 
 And it is eminently remarkable, how this plea is by the 
 clergy themselves, that most contend for it, made altogether 
 invalid ; for by it they wiU stir up the civil magistrate to 
 punish those that dissent from them about the doctrine and 
 worship, under the notion of a blasphemer or heretic ; and 
 against such this law must be held authentic. But he that g^a- x^'- 
 smiteth, or curseth his father or mother, or- stealeth a man, ^^^„-^f^-J^j 
 or him that committeth adultery, or breaketh the sabbath, ^*'^ 
 
374 sign's groans 
 
 who were all [ofj them sure to be put to death by the same 
 judicial law; yet in these cases they wUl not tell the 
 magistrate it is any rule ; but it is to be rejected, because 
 here they cannot much make it reach their supposed 
 heretics, who they are more jealous of than any of the 
 afore-mentioned offenders. 
 
 But, besides, it is observable, that the kings of the 
 Jews, aU the time they kept to the law of God, had ad- 
 vantages to give righteous judgment in spiritual causes, 
 which magistrates under the gospel have not. For they 
 had that standing oracle of God amongst them, the TJrim 
 and Thumraim, together with extraordinary prophets, 
 which in all difficult cases they had recourse unto, and 
 would infallibly direct them to judge according to the 
 mind of God. But when these kings became wicked, and 
 lost the benefit of the above-said oracle, and extraor- 
 dinary prophets : then, although they had the written law 
 amongst them, did they run headlong into such gross 
 mistakes, that the true prophets of the Lord were sure to 
 be persecuted. And those prophets which would prophesy 
 smooth things unto them, were cherished, although many 
 times, by hearkening unto them, they lost their kingdoms, 
 lives, and it is to be feared, souls and all. 
 u Kings How grossly did Ahab mistake, when he accounted 
 xxii!'27.]' Elijah the troubler of Israel; and caused poor Micaiah to 
 be imprisoned, and fed with bread and water of affliction, 
 because he would not help to deceive him, as his four 
 jer. ixKviii. hundred time-serving prophets had done ? ^ So Jeremiah 
 
 4—6 
 
 was accused for seeking the hurt of his nation, and not the 
 welfare, and must be put in a miry dungeon, because he 
 in plainness delivered the mind of the Lord to the king. 
 
 ' Four hundred false prophets must Micaiah must have bread and water 
 eat bread at Jezebel's table, when of affliction. 
 
FOR HER DISTRESSED. 375 
 
 his princes and people.' How, therefore, can the gentile 
 rulers assure themselves they do any better than these 
 rulers did, if they shall persecute the contrary-minded in 
 religious matters; seeing they have neither an infallible 
 oracle to inquire at, nor extraordinary prophet, nor yet 
 such written precepts, as the Jews under the Mosaical law 
 had ; that did not only dfarect them what offenders should 
 be punished, but also what the particular punishment to 
 every several offence should be ? 
 
 Furthermore, it is very plain, that the gospel which we 
 live under, is clearly another dispensation, far different in 
 aU its ordinances and administrations from the law, under 
 which the Lord Jesus is the only Lawgiver, who doth 
 not, as Moses, proceed against the transgressors of his 
 precepts by external force and power, to the destroying 
 them in their bodies and estates in this life; but in long-iThes8.v.9; 
 
 ■IT 1 n • 1 i ^ Pet. iii. 9. 
 
 suffering waits on men, not willing they should penah, but Aotsxvii.si. 
 rather that they should repent and be saved. And when 
 any continue in disobedience to the gospel, his punishment 
 is eternal in the world to come. Therefore, as the apostle [icor.iv.s.] 
 Paul saith: Judge nothing before the time, until the Lord 
 come ; who will bring to light hidden things of darhness, and 
 will make manifest the counsels of the hearts ; and then shall 
 every man have praise of God. The same apostle testifieth 
 of himself, that he was a blasphemer and a persecutor; and mm. i.is. 
 if the mind of God had been, that he should have suffered 
 death in that condition, how should he have had repent- 
 ance given him, and been such a glorious instrument in 
 the church, as afterwards he was ? 
 
 And it is too well known, that the Jews are the great 
 blasphemers against our Lord Jesus Chrifit, that are on 
 earth. Yet it Is not the mind of the Lord, they should be 
 destroyed from the face of the earth. For how then 
 
 * Ab it hath been in our day. 
 
450 
 
 376 sign's groans 
 
 should the scripture be fulfilled, wherein God hath pro- 
 mised to call them, and mate them the most glorious 
 nation on the earth ? Or how can they be converted, if 
 they be not permitted, where the gospel is preached? 
 We speak not this in favour of any blasphemy, for our 
 souls abhor it ; but because all men that have power in 
 their hands, might be as tender of the lives of men, as the 
 most righteous and holy God is ; who would have men be 
 imitators of himself, in mercy and goodness towards others, 
 [Matt. T. and mdketh his sun to rise on the evil and on the good, and 
 sendeth rain on the just and on the unjust. 
 
 If it shall still be objected, that it is inconsistent with 
 the safety and well-being of any nation, to allow or tolerate 
 any more ways of worship than one : we answer, expe- 
 rience hath taught the contrary to several countries of 
 Europe : as France, and the United Provinces, and seve- 
 ral countries of Germany. Besides, those that say they 
 are the servants of God, should conclude that to be most 
 for the safety and well-being of their countries, which 
 is most agreeable to his heavenly will, declared . in his 
 word. 
 
 It was the ruin of Jeroboam, and almost all the kings of 
 Israel that succeeded him, that they would rather act by 
 corrupt principles of state policy than by the word which 
 God had spoken. And although God had rent ten tribes 
 from Eehoboam, and given them to him, yet he wanted 
 faith to believe his new kingdom could anyways be se- 
 cured to him, or kept from going back to the lineage of 
 David, unless he devised some new way of worship, to 
 keep the people in their own land. And for his so doing, 
 he thought he had much reason of state. For what prince 
 now will conclude it good policy, to permit his people to 
 go up yearly into his enemy's chief city to worship ; but 
 will conclude it to be a notable way to alienate the affec- 
 
FOR HER DISTRESSED. 377 
 
 tions of his subjects from him, to his great prejudice and 
 detriment ? Thus Jeroboam reasons, as by his words ap- 
 pears. Take them at length. 
 
 And Jeroboam said in Ms heart, Now shall the kinffdom^^^^^^'^'- 
 return to the house of David : if this people go up to do sacri- 
 fice in the house of the Lord at Jerusalem, then shall the 
 heart of this people turn again unto their land, even unto 
 Rehohoam, king of Judah, and they shall hill me. Where- 
 upon the king took counsel, and made two calves of gold, and 
 said to them. It is too much for you to go up to Jerusalem : 
 behold thy gods, O Israel, which brought thee out of the land 
 of Egypt. Which policy of his procured this event, which 
 God denounced against him, saying, / will bring evil upon J Kings xiir 
 the house of Jeroboam, and mil cut off from Jeroboam him 
 that pisseth against the wall, and him that is shut up and left 
 in Israel, and will take away the remnant of the house of 
 Jeroboam, as a man taketh away dung, till it be all gone. 
 And for the sin wherein he made Israel to sin, is he 
 branded to all posterity. 
 
 But, on the other hand, had he permitted the people to 
 go up to Jerusalem to worship, and kept the appointments 
 of God, though seemingly against his present interest ; 
 then had the promise of God been made good unto him, 
 which the prophet Ahijah declared long before he came to 
 the kingdom, saying, And it shall be, if thou wilt hearken \^'^^^ '''• 
 unto all that I command thee, and toilt walk in my ways, and 
 do that is right in my sight, to keep my statutes and command- 
 ments, as David my servant did; that I will be with thee, 
 and build thee a sure house, as I built for David, and will 
 give Israel unto thee. Which -things were written for the 
 example of such, as should come after. Be wise now, there- 
 fore, O ye kings ; be instructed, ye judges of the earth. Serve pa. u. lo— 
 the Lord with fear, and rejoice with trembling. Kiss the Son, 
 lest he be angry, and ye perish from the way, when his wrath 
 
 sign's groans.] b b 
 
378 sign's groans 
 
 is kindled but a little. Blessed are all they that put their 
 trust in him. 
 
 We shall take leave to mind and keep in memory the 
 liberty of tender consciences, which the king's majesty 
 declared from Breda, And shall yet live In hope and ex- 
 pectation to be partakers of the benefit thereof ; being 
 reasonably persuaded, that the same principle that led his 
 majesty to assert such Christian liberty, still remains with 
 him, to the allowing and protecting his peaceable subjects 
 in their religious concernments. Humbly praying, that 
 God may order his heart, and the hearts of his great 
 council, to proelajkn liberty by a law, and the opening of 
 the prisons to them that are boimd. 
 
 That these desires may not seem novel, or suggested by 
 us in the day of our distress, we have herewith inserted 
 the testimony of the ancients ; which we have collected 
 out of Dr. Jer. Taylor's "Liberty of Prophesying;" which 
 we pray may be impartially considered. 
 
 It is observable, that restraining of liberty, " imposing 
 upon other men's understanding, being masters of their 
 consciences, and lordihg it over their faith, came in with 
 the retinue and train of antichrist. That is, they came as 
 other abuses and corruptions of the church did, by reason 
 of, the iniquity of the times, and cooling of the first heats 
 of Christianity, and the increase of interest, and the abate- 
 ment of Christian simplicity: when the church's fortune 
 became better, and her sons grew worse, and some of her 
 fathers worst of all. For in the first three hundred years, 
 there was no sign of persecuting any man for his opinion, 
 though at that time there were very horrid opinions com- 
 menced. For they then were assaulted by new sects, 
 which destroyed the common principles of nature, of Chris- 
 tianity, of innocence, and public society. And they who 
 used all the means. Christian and spiritual, for their dis- 
 
FOR HER DISTRESSED. 379 
 
 provement and conviction, thought not of using corporal 
 force, otherwise than by blaming such proceedings," ^ 
 
 " To which I add, that all wise princes, till they were 
 overborne with faction, or solicited by peevish persons, 
 gave toleration to differing sects, [whose opinions] did not 
 disturb the public interest." * 
 
 " And the experience which Christendom hath had in 
 this last age, is argument enough, that toleration of differ- 
 ing opinions is so far from disturbing the public peace, or 
 destroying the interest of princes and commonwealths, 
 that it does advantage to the public. It secures peace, 
 because there is not so much as the pretence of religion 
 left to persons to contend for it, being already indulged to 
 them. When the French fought against the Huguenots, 
 the spilling of her own blood was argument enough, of the 
 imprudence of that way of promoting religion. But since 
 she hath ^ven permission to them, the world is witness, 
 how prosperous she hath been ever since." * 
 
 " Indeed, there is great reason for princes to give 
 toleration to disagreeing persons, whose opinions by fair 
 means cannot be altered. For if the persons be confident, 
 they will serve God according to their pretensions ; and if 
 titey be publicly prohibited, they will privately convene." ' 
 
 "And it is also a part of Christian religion, that the 
 liberty of men's consciences should be preserved in aU 
 things, where God hath not set a limit or made a restraint; 
 that the soul of man should be free, and acknowledge no 
 master but Jesus Christ; that matters spiritual should 
 not be restrained by punishments corporal ; and that the 
 same meekness and charity should be preserved in the 
 promotion of Christianity, that gave it foundation and 
 
 B B 2 
 
 3 [Pages 18, 19. 
 
 Epist. Ped. 4to. 
 
 "[Page?!.] 
 
 Lond. 1647.] 
 
 
 • [Page 22.] 
 
 * [Page 19.] 
 
 
 
380 sign's groans 
 
 inorement, and firmness, in the first publication; that 
 conclusions should not be more dogmatical than the virtual 
 resolution and efficacy of the premises; and that the per- 
 sons should not more certainly be condemned, than their 
 opinions confuted ; and lastly, that the infirmities of men, 
 and difficulties of things, should be both put in balance, to 
 make abatement in the definitive sentence against men's 
 persons." '' 
 
 " And therefore the best of men, and most glorious of 
 princes, were always ready to give toleration, but never to 
 make executions, for matters disputable: as Eusebius, in 
 his second book of the life of Constantine, reports." ^ 
 
 Also, king James, writing to the states of the United 
 Provinces, [in his letters] dated the 6th of March, 1613, 
 among other things, saith ; " that you charge them to 
 maintain peace, by bearing one with another, in such 
 differences of opinions and judgments." 9 . . - " The like 
 counsel in the divisions of Germany, at the first reforma- 
 tion, was thought reasonable by the emperor Ferdinando, 
 and his excellent son Maximilian. For they had observed 
 that violence did exasperate, was unblessed, unsuccessful, 
 and unreasonable ; and therefore they made decrees of 
 toleration, and appointed tempers and expedients to be 
 drawn up by discreet persons. And Emanuel Philibert, 
 duke of Savoy, repenting of his war, undertaken for reli- 
 gion against the Piedmoiitani, promised them toleration, 
 and was as good as his word. As much is done by the 
 nobility of Polonia. So that the best princes and best 
 bishops gave toleration and impunities." * 
 
 Also in Rome itself, « till the time of Justinian the 
 
 ' [Page 216.] « [Page 22.] isth opinionum ac sententiarum dis- 
 
 ° [ " ac districte imperetis ut crepantia," p. 23.] 
 
 pacem colant ee invicem tolerando in i [Pages 23, 24.] 
 
FOR HER DISTRESSED. 381 
 
 emperor, A.D. 525, the catholics and Novatians had 
 churches indifferently permitted." * 
 
 " And the popes were the first preachers of force and 
 violence in matters of religion ; and yet it came not so far 
 as death. But the first that preached that doctrine was 
 Dominic, the founder of the begging order of friars, the 
 friars preachers ; in memory of which the inquisition is 
 intrusted only to the friars of his order." * 
 
 " In England, although the pope had as great power 
 here as any where, yet there were no executions for mat- 
 ter of opinion, until Henry the Fourth, who, because he 
 usurped the crown, was willing by all means to endear the 
 clergy, by destroying their enemies, that so he might be 
 sure of them to all his purposes. And, indeed, it may 
 become them well enough, who are wiser in their genera- 
 tions than the children of light. It may possibly serve the 
 policies of evil persons, but never the pure and chaate 
 designs of Christianity." * 
 
 " By this time, I hope it will not be thought reasonable 
 to say, he that teacheth mercy to erring persons, teacheth 
 indifferency in religion ; unless so many fathers, and so 
 many churches, and the best of emperors, and all the 
 world, till they were abased by tyranny, popery, and 
 faction, did teach indifferency. For I have shown that 
 Christianity does not punish corporally persons erring 
 spiritually, but indeed popery does ; . . . and hath done 
 ever since they were taught it by their St. Dominic." ^ 
 
 " And yet after all this, I have something more to 
 exempt myself from the clamour of this objection. For 
 let all errors be as much and as zealously suppressed as 
 may be, but let it be done by such means as are proper 
 
 2 [Page 26.] * [Page 27.] 
 
 ' [Page 26.] ' [Page 28.] 
 
382 sign's groans. 
 
 instruments of their supptessionj by preaching and dispu- 
 tation, so that neither of them breed disturbance, by 
 charity and sweetness, by holiness of life, assiduity of 
 exhortation, by the word of Grod and prayer. For these 
 Ways are most natural, most prudent, most peaceable, and 
 effectual. Only let not men be hasty in calling every dis- 
 liked opinion by the name of heresy : and when they have 
 resolved that they will call it so, let them use the erring 
 person like a brother ; not beat him like a dog, nor con- 
 vince him vpith a gibbet, nor vex him out of his under- 
 standing and persuasion." ^ 
 
 " Why are we so zealous against those we call heretics, 
 and yet great friends with drunkards, and fornicators, and 
 swearers, and intemperate, and idle persons ? I am certain 
 that a drunkard is as contrary to God, and lives as contrary 
 to the laws of Christianity, as a heretic. And I am also 
 sure that I know what drunkenness is ; but I am not sure, 
 that such an opinion is heresy," &c.^ Thus far Dr. Tay- 
 lor, now Bishop of Down. 
 
 Now whereas we have given publicly an account of the 
 former ages, in their carriages and behaviours towards per- 
 sons differing in judgment in religious things ; we take the 
 leave humbly to desire, and beg the same privilege, as was 
 granted unto the Waderdopers, by the prince and state of 
 the Netherlands:^ which was to admit a public dispute, 
 between the ministers and the persons aforesaid, in the 
 presence of the prince. Which we humbly conceive is but 
 a reasonable request. 
 
 ' [Pages 28, 29.] were afterwards published under the 
 ' [Page 38.] title, De Protocollis, with a disputa- 
 ' [Two of these disputations took tion which had taken place at Frank- 
 place in the Netherlands in the years enthal, in the palatinate, in the year 
 1678 and 1696. The first at Emb- 1671. Schyn's Plenior Deductio 
 den, the last at LeeuwEirden. They Hist. Mennonitarum, p. 223.] 
 
ADDENDA. 
 
ADDENDA. 
 
 NOTE ON THE FAMILY OF LOVE. 
 Pages 113, 147, 164. 
 
 The . Family of Love had its origin in the fancies of Henry 
 Nicholas, a Westphalian, who about the year 1556 began to 
 propagate his sentiments in Amsterdam, where for a long time he 
 abode. (Hoombeek, Summa Controv. lib. vi. p. 393.) His fol- 
 lowers were early discovered in England, the chief of whom was 
 Christopher Vitells, a joiner by trade. By him the sect was 
 propagated in Essex and Cambridgeshire. In the latter county 
 they " did very much increase, and \mited themselves into a kind 
 of church, with officers. And the chief elders of the lovely 
 fraternity, some of them were weavers, some basket-makers, some 
 musicians, some bottle-makers, and such other like ; which by 
 
 travelling from place to place did get their livings ; running and 
 
 frisking from place to place, (they) stayed not any where long, save 
 where they light upon some simple husbandman, whose wealth was 
 greater than his wit." (Strype's Annals, II. i. 487, ii- 285.) In 
 the year 1575, an Apology was presented by them to the parlia- 
 ment, which contains, " A brief rehearsal of the belief of the 
 good-willing in England, which are named the Family of Love." 
 In this they deny the many accusations made against them, 
 " standing," they say, " bound to love the same God of life, with 
 all our heart, soul, and might, and our neighbour as ourselves." 
 Still it would appear they allowed of going to mass, if any of the 
 
386 ADDENDA. 
 
 fraternity should happen to dwell in a place where the magistrate 
 commanded it, notwithstanding they " utterly detested all super- 
 stitious papistry." (Strype, Annals, II. i. 557, 561.) In 1577 
 many of the works of Nicholas were published in this country, 
 especially " The choice letters of H. N. which he by the Holy 
 Spirit of love hath set forth," &c. His most &mous book was 
 called Evcmgdium Regni ; in which he declares, " That the day 
 of the Lord (by him preached) is the appearance of our Lord Jesus 
 Christ in the resurrection from the dead... Further, he saith, he is 
 the angel of the Lord, or messenger before him, for to prepare his 
 way, and to publish an everlasting miangelie...^& maketh the day 
 of publishing his eoangdu to be the last coming of Christ in judg- 
 ment with thousands of saints. The day of the love is the last 
 coming of Christ. . .God raised him up from the death, anointed 
 him with his godly being, named himself with him, godded him 
 with himself." These sentiments found vigorous opponents in 
 Mr. W. "Wilkinson, and J. Knewstubs ; the former of whom is 
 accused by one of the Family, as having " out of a malicious mind 
 perverted the sense and true mind of the author, and framed sun- 
 dry of them into errors." (Strype, Annals, II. ii. 149, 287, 301.) 
 John Rogers, in " The displaying of an horrible sect of gross and 
 wicked heretics, calling themselves the Family of Love," tells us, 
 thatH. N. had in 1578 as many as 1000 followers in England. 
 This number is probably underrated, for in the following year the 
 privy council took measvires to hinder their further progress. 
 For this purpose a form of abjuration was prepared and tendered 
 to them J " Whosoever teacheth, that the dead which are fallen 
 asleep in the Lord, rise up in this day of his judgment, and appear 
 unto us in godly glory, which shall henceforth live in us ever- 
 lastingly with Christ, and reign upon the earth, is a detestable 
 heretic. Whosoever teacheth, that to be born of the virgin Mary 
 out of the seed of David, afiter the flesh, is to be expounded of the 
 pure doctrine out of the seed of love, is a detestable heretic. Who- 
 soever teacheth, that -Tesus Christ is come imto us according to his 
 promise, to the end that all they which love God and, his righteous- 
 ness, and Christ and perfect being, might presently enter into true 
 
ADDENDA. 387 
 
 rest, which God has prepared from the heginning for his elect, and 
 inherit the everlasting life, is a detestable heretic." This was 
 accompanied by a proclamation, that all suspected persons should 
 be severely dealt with, and if any l)ooks were found upon them, 
 imprisoned, their books and writings destroyed and burnt. 
 (Documentary Annals, i. 392, 396.) At the same time, the Con- 
 vocation, by letters patent from the Privy Council, were directed to 
 take the matter into consideration. (Strype's Grindal. p. 383.) 
 The sect continued, however, to propagate its sentiments, and to 
 find converts, among whom were two daughters of one Warwick. 
 To these two " maidens," H. N. dedicated an epistle, which was, 
 in 1608, replied to by H. Ainsworth. In the year 1604, the 
 Familists presented a petition to king James I. in which they 
 " utterly disclaim and detest all the absurd and self- conceited 
 opinions, and disobedient and erroneous sorts of the anabaptists, 
 Brown, Penry, puritans, and all other proud-minded sects and 
 heresies." They complain of the slanderous accusations made 
 against them, and for which, though unproved, many of them were 
 cast into prison, to their " great hindrance and discredit." From 
 this " hard dealing " they pray to be delivered, offering to give 
 every satisfaction to his majesty, by consultation or examination of 
 their writings, by learned men skilled in the same. (Fuller's Ch. 
 Hist. iii. 205.) They continued, however, under the ban of the 
 law, until they were finally absorbed among the numerous parties 
 of the Commonwealth. 
 
 The following extracts from the writings of Henry Nicholas, 
 will give a far better idea of the nature of his sentiments, and his 
 unintelligible manner of stating them, than any general description 
 can possibly do. His " Evangelium Regni " thus commences ; — 
 " H. Nicholas, through the grace and mercy of God, through the 
 Holy Spirit of the love of Jesus Christ : raised up by the highest 
 God from the death, according to the providence of God, and his 
 promises : anointed with the Holy Ghost, in the old age of the 
 holy understanding of Jesus Christ ; godded with God in the Spirit 
 of his love, — elected to be a minister of the gracious word, which 
 is now in the last times raised up by God, according to his promises 
 
388 ADDENDA. 
 
 in the most holy service of God, under the ohedience of his love." 
 (Fuller, iii. 619.) In a work entitled " An Introduction to the 
 Holy Understanding of the glass of righteousnes ; set forth hy 
 11. N." is the following development of his doctrine: — "C. 5, 
 No. 28. Behold this same holy being of God is indeed the right 
 food of the soul and bread of life, and is descended unto us from 
 heaven for a life to the man ; and was heretofore broken and dis- 
 tributed to the people of Israel and to the disciples of Christ to 
 feed on in their souls. . . .33. Behold that same bread or body of 
 Christ is the Word that became flesh, and it dwelt among them. . . . 
 34. And the same is the New Testament which God in those days 
 made and appointed with his people.... Unto all that believed was 
 the resurrection from the dead, and everlasting life, witnessed and 
 promised through Jesus Christ. In sxire and firm hope whereof 
 the upright believers have rested in the Lord Jesus Christ, till the 
 appearing of his coming, tchich is now, in the day of the Love, re- 
 vealed out of the heavenly Being. With which Jesus Christ the 
 former believers of Christ, who were fallen asleep, rested or died 
 in him are now manifested in glory.'' (Keble's Hooker, vol. i. 
 note, pp. 148, 149.) His Epistle, sent unto the two daughters of 
 Warwick, thus begins : " The wisdom of the Father through the 
 love of Christ in the power of the Holy Ghost, in the second birth 
 out of the new life of the heavenly being, be unto every one which 
 with an impartial heart seeketh the godliness in Jesus Christ to a 
 hearty salvation." In the course of his replj^ Ainsworth gives us 
 the following from his other works : " The God of heaven, as the 
 Father himself is come down, and he bringeth in the service of his 
 love, himself with his Christ and his Holy Ghost, and with all that 
 which vyith him is God's : unto his obedient man, H. N. and 
 godding the same with him, he hath manned him with the same, 
 and his will is, that now in the last time, through his service of 
 love, all people or generations of men, which are good- willing to his 
 righteousness, should assemble them unto him, and his godded 
 man.. ..to the end that they all should become of one being with 
 him and his godded man, and so be all named gods." (Ainsworth's 
 Refutation, 1608, pp. 9, 16.) Very much more of this rhapsody, 
 
ADDENDA. 389 
 
 if not blasphemy, might be quoted. Hooker has perhaps well 
 stated the principles of Nicholas, in whose works, he says, " that 
 ' Christ' doth not signify any one person, but a quality whereof 
 many are partakers : that to be 'raised,' is nothing else but to be 
 regenerated, or indued with the said quality; and that when 
 separation of them which haye it„ from them which have it not, is 
 here made, this is judgment." (Hanbury's Hooker, i. 29.) It is 
 evident that the Familists had nothing in common with the 
 baptists, with whom they were often imfairly associated by op- 
 ponents 
 
 B. 
 
 Page 156. 
 
 The views of Mr. John Robinson appear to be here referred 
 to, who, in his work, " Of Religious Communion, Private and 
 Public," &c. writes as follows : — " I come to the thing I aim at in 
 this whole discourse, which is, that we who profess a separation 
 from the English national, provincial, diocesan, and parochial 
 church and churches, in the whole formal state and order 
 thereof, may, notwithstanding, lawfully communicate in private 
 prayer, and other the like holy exercises, not performed in their 
 church communion, nor by their church power and ministry, 
 with the godly amongst them, though remaining of infirmity 
 members of the same church or churches, except some other 
 extraordinary bar come in the way between them and us." 
 
 " As we are, then, to join ourselves with them wherein God 
 hath joined us, so are we wherein he severeth us to sequester and 
 
 sever ourselves If the parish assemblies, gathered by 
 
 compulsion of all the parishioners promiscuously, be of God, then 
 is our fellowship, only of persons sanctified, at least outw^dly, 
 joining themselves by voluntary profession under the govern- 
 ment and ministry of an eldership ; conceiving prayers and thanks- 
 
390 ADDENDA. 
 
 girings according to the churcli's present occasions, by the 
 teachings of the Spirit, and so administering the sacraments 
 according to the simplicity of the gospel, not of God, nor from 
 heaven. If on the contrary, ours he of God and of his Christ, 
 then is theirs of antichrist." Pp. 2, 17- See also Hanbury's 
 Historical Memorials, i. 259, 260. 
 
 C. 
 
 FROM THE CONFESSION OF FAITH PUBLISHED IN 1611. 
 
 Page 179. 
 
 Of the Incarnation of Christ. 
 
 VIII. That Jesus Christ, the Son of God, the second person, 
 or subsistence in the Trinity, in the fulness of time was mani- 
 fested in the flesh, being the seed of David, and of the Israelites, 
 according to the flesh, the son of Mary the virgin, made of her 
 substance, by the power of the Holy Ghost overshadowing her ; 
 and being thus true man, was like unto us in all things, sin only 
 excepted, being one person in two distinct natures, Teite God, 
 and True Man. 
 
 Of MagistroBy. 
 
 XXIV. That MAGISTRACY is a holy ordinance of God, that 
 every soul ought to be subject to it, not for fear only, but for con- 
 science' sake. Magistrates are the ministers of God for our 
 wealth, they bear not the sword for nought. They are the mi- 
 nisters of God, to take vengeance on them that do evil. That 
 it is a fearful sin to speak evil of them that are in dignity, and 
 to despise government. We ought to pay tribute, custom, and 
 all ot^er duties. That we are to pray for them, for God would 
 have them saved, and come to the knovdedge of his truth. And 
 therefore they may be members of the church of Christ, retaining 
 
ADDENDA. 391 
 
 their magistracy ; for no ordinance of God debarreth any from 
 being a member of Christ's church. They bear the sword of 
 God, whicii sword, in all lawful administrations, is to be defended 
 and supported by the servants of God that are imder their 
 government, with their lives, and all that they have, according as 
 in the first institution of that holy ordinance. And whosoever 
 holds otherwise, must hold, if they understand themselves, that 
 they are the ministers of the devil, and therefore not to be prayed 
 for, nor approved, in any of their administrations ; seeing all 
 things they do, as punishing oifenders, and defending their coun- 
 tries, state, and persons, by the sword is unlawful. That it is 
 lawful in a just cause for the deciding of strife, to take an oath 
 by the name of the Lord. Crosby, Hist, of English Baptists, vol. 
 ii. Appendix, pp. 4, 8, 9. 
 
 Page 297. 
 
 Art. 24. That it is the will and mind of God, in these gospel 
 times, that all men should have the free liberty of their own con- 
 science in matters of religion or worship, without the least op- 
 pression or persecution, as simply upon that account ; and that for 
 any in authority, otherwise to act, we confidently believe is ex- 
 pressly contrary to the mind of Christ, who requires that what- 
 soever men icould that others should do unto them, they should even 
 so do unto others, Matt. vii. 12, and that the tares and the wheat 
 should grow together in the field, which is the world, until the 
 harvest, which is the end of the world. Matt. xiii. 29, 30, 
 38, 39. 
 
 Art. 25. We believe that there ought to be civil magistrates in 
 all nations, /or the punishment of evil-doer s, and for ike praise of 
 
 C C 
 
392 ADDENDA. 
 
 them that do weU, 1 Peter ii. 14, and that all wicked lewdness and 
 fleshly filthiness, contrary to just and wholesome (civil) laws, 
 ought to be punished according to the nature of the offences ; and 
 this without respect of any persons, or religion, or profession 
 whatsoever, and that we, and all men, are obliged by gospel rules, 
 to he subject to the higher powers, to obey magistrates, Titus iii. 1, 
 a/nd to siibmit to every ordinance of man for the Lords sake, as 
 saith Peter ii. 13. But in case the civil power do, or shall at 
 any time impose things about matters of religion, which we, 
 through conscience to God, cannot obey, then we, with Peter also^ 
 do say, that we ought in such cases to obey God rather than men. 
 Acts v. 29. And accordingly do hereby declare our whole and 
 holy intent and purpose, That through the help of grace we will 
 not yield, and in such cases actually obey them ; yet humbly pur- 
 posing, in the Lord's strength, patiently to suffer whatsoever shall 
 be inflicted upon us for our conscionable forbearance. Crosby, 
 vol. ii. Appendix, pp. 87, 88. 
 
INDEX. 
 
 Act of Six Articles, U, repealed, Ixii. 
 
 Act of Uniformity, 18. 
 
 Adam, God's purpose not to condemn with- 
 out remedy, 171. not created unchange- 
 able, 173. his posterity the same power to 
 evil, but not to good, 173, 
 
 Ainsworth, Henry, 387. 
 
 Albigenses, crusade against them, 252, n. 6. 
 
 Allegiance, of subjects to an excommuni- 
 cated Idng, absolved by the pope, 115. 
 oath of, 135. 
 
 Allen, cardinal, on Council Lateian, 208, 
 n. 1. 
 
 Alphonso di Castro, preaches against per- 
 secution, cxx. 
 
 Alva, duke of, bis persecutions, 77, u. 6. 
 337. 
 
 Anabaptists, condemned in the Articles, xlv. 
 cxiii. Cranmer in commission to search 
 for, 1. put to death, Lxxii. falsely so called, 
 101, 231. opinions on magistracy, &c. 
 179. unjustly charged, 179. order in 
 Council against, 313. 
 
 Annates abolished, xxi. 
 
 Anne Boleyn, her marriage to Henry, legi- 
 timated by Cranmer, xxx. countenances 
 the reformers, xxxvii. beheaded, xl. 
 
 Antichrist, denies the coming of Christ in 
 the flesh, 44. persecutes the apostolic 
 church, 45, sits in temple of God, 58. 
 shall be destroyed, 80. is Rome, 159. 
 seeks the power of compelling conscience, 
 230. 
 
 Anti-papal principles in England, xxii. 
 
 Apostles, and others appointed to go about 
 to preach the gospel, 133. obeyed not ma- 
 gistrates in things of God, 301. did not 
 propagate the gospel by force, 361. 
 
 Arianism, approved by councils of Ephesus 
 and Seleucia, 207, 367. 
 
 Army of the commonwealth, its services, 
 238, 244, 284. 
 
 Articles of faith settled, xliv. Ixvii. had es- 
 pecial reference to the baptists, cxiii. 
 
 Assembly of Divines, questions to, 255, 266. 
 questioned by parliament, 266, n. 7. what 
 claim to the title of "divines," 267. im- 
 pose the Directory, 268, 277. cannot hin- 
 der errors, 275. teach that they are the 
 
 church, 276. are the only lawgivers, 276. 
 pretend uniformity in religion, 278. 
 maintain tithes, 278. licensers of the 
 press, 279. their slow proceedings, 280. 
 Augustine, on the incarnation, cviii, on 
 scripture, 202. 
 
 Baptism, its true nature, xcviii. necessary 
 after repentance, 158. of church of Eng- 
 land from Rome, 159. of bells, 160. of 
 church of England, not true, 162. water, 
 washing, and words, not sufficient, 162. 
 who may baptize, 164, 168. of infants, 
 unscriptural, 169. as administered in 
 1646, 238. 
 
 Baptists, sought for by Cranmer, 1. exposed 
 to death, as heretics, Ixx. their rise, Ixxiii, 
 their opinions, Ixxiv. xci. xcviii. cxiii. 
 cxxv. desire hberty of conscience, Ixxviii, 
 assailed by Calvin, Ixxviii. reject secular 
 authority in the church, Ixxxi. their cha- 
 racter by Cardinal Hosius, Ixxxiii. an 
 example of their persecutions, Ixxxiv. 
 their appearance in England, IxXxv. pro- 
 clamations against, Ixxxvii. xci. xciv. 
 martyred, Ixxxix. xciii. stigmatized and 
 persecuted by the reformers, xcv. called 
 Pelagians,, xcvii. cix. cxxiii. exempted 
 &om pardon, cviii. a congregation disco- 
 vered in Essex and Kent, cix. cxxii. suf- 
 ferings in James's reign, 185, 190, 211. 
 complaints disregarded, 187. their num- 
 bers, 187. desire not liberty from civil 
 laws, 192, 338. despise not learning, 214. 
 their loyalty, 230, 338, 356. confession 
 of 1644 on liberty of conscience, 244. 
 suifer for preaching, by ordinance of Long 
 Parliament, 263. inveighed against by 
 BaiUie, 267, n. 8. persecuted under 
 Charles II. 291, 293, 294, 299, 313, 317, 
 328. of Lincolnshire, petition Charles II. 
 
 291, 325. of London, address the king, 
 
 292, 326. confession of 1660, 292, 297, 
 300, 391. views on magistracy, Ixxix, 
 298, 300. refuse oath of supremacy, why, 
 303, 326. apology and protestation against 
 Veuner'a rebellion, 315, 326. of Lincoln- 
 shire, their second address, 316. many 
 disapprove of Cromwell's protectorate. 
 
394 
 
 INDEX. 
 
 319. their innoccncy of Venner's rebel- 
 lion, 315, 325. desire to worship God ac- 
 cording to his wordj 338, confession of 
 1611, 179,390. 
 Barnes, Kobert, 1. xc. 
 Barrowe, Henry, on a private man's duty 
 
 to the church, 152, n. 7. 
 Basle, confession of, Ixxxi. 
 " Beast and his image," meaning of, 146. 
 
 fearful estate of his worshippers, 154. 
 Becon on character of reformation, Ixii. 
 would punish heresy with death, Ixxi. 
 relics of Rome, quoted, 208. 
 Belief, the nation s, to be settled by the 
 
 king, xl. whether it can be forced, 263, 
 Believers, do not persecute the unbelievers, 
 21. why some are believers, and some 
 not, 172. 
 Benedict IX. pope, 367. 
 Bible ordered to be set up in churches, xlix. 
 Biddenden, church at, 294. 
 Bilney, Thomas, burnt, xxxvi. 
 Bilson, warden of Winchester, on the 
 power of princes to persecute, 20, n. 
 3. princes must consult bishops, 47. 
 n. 3. 
 Bishops, their authority by divine right, 
 xxvi- they submit to the royal supremacy, 
 xxxix. deprived by Queen Mary, cxv, 
 not true ministers, 9. of Rome and Eng- 
 land, one, 19. persuade magistrates to 
 persecute, 20. false, devour the sheep, 22. 
 to rule in spirituals only, 23. display ig- 
 norance in persecuting, 31. persecuting 
 bishops, spiritual fornicators, 34. play the 
 antichrist, 35. popish bishops authors of 
 persecution, 37. of antichrist hate the 
 apostolic church, 43. compel others to 
 believe as they, 47. avail themselves of 
 papal arguments, 50. burn books, 54. not 
 Christ's, if they persecute, 60. their titles 
 blasphemous, 61. their pomp unchristian, 
 63. are great idols, 64. ought to be sup- 
 pressed, 66, their ignorance, 72, 78. de- 
 ceive kings and princes, 76. will be judged 
 for their cruelties, 98. 
 Blackmore, James, 294, 308. 
 Blackwood, Christopher, 243. 
 Blasphemers, not to be put to death, 120, 
 122, 263, 305, 375. may become faithful, 
 122. 
 Blasphemy, to charge God with man's un- 
 belief, 173, truth sometimes charged 
 with, 264. 
 Bohemia, confession of, Ixxxii. 
 Bohemia, king of, against constraint of con- 
 science, 217. 
 Bohemians, revolt of, under Ziska, 253. 
 Bonner, bishop, imprisoned, cxii. restored, 
 cxv. his cruelties, cxxi. his homilies 
 quoted, cxxiv. 
 Books, on royal supremacy, xxxiii. 
 Boucber, Joan, Ixxii. her trial and martyr- 
 dom, eii. her views on the incarnation of 
 
 Christ, civ. cvii. King Edward's reply to 
 Cranmer concerning her, 37. 
 
 Bradbourne, church at, 294. 
 
 Bradford, the martyr, cxix. cxxiii. 
 
 Breda, declaration from, 294, 297, 324, 326, 
 378. hampers the king and his council, 314. 
 
 Brentiua, condemns compulsion of con- 
 science, 220. 
 
 Brownista, unwilling to write, 52. confes- 
 sion of the state of church of England, 
 161, n. 7. say private men may preach, 
 but not baptize, 166. uphold infant bap- 
 tism, 168. 
 
 Bunyan, John, committed to prison, 294. 
 
 Burghardt, vice-chancellor to the elector, xc. 
 
 Burroughs, Jeremiah, against liberty of 
 conscience, 270, n. 3. 
 
 Burton, Henry, 7. 
 
 Busher, unable to gain a livelihood, or to 
 print, because persecuted, 72. 
 
 Byfield, burnt, xxxvi. 
 
 Calvin, on the baptists, Ixxviii. 
 
 Canaanites,' destruction of, no example for 
 constraint of conscience, 229. 
 
 Canne, John, quoted on separation, 101, n. 
 6. 150, n. 5. 1.53, n. 8, 9. pastor of 
 church at Amsterdam, 156, n. 10. 
 
 Canons, book of, made by couTocatiou, 130. 
 made by "instinct of Holy Ghost," 130, 
 n. 3. 
 
 Canon law, absolves subjects from their 
 allegiance, 115, n, 2. 
 
 Canterbury, members of church at, perse- 
 cuted, 294. 
 
 Careless, John, disputes with the baptists 
 in prison, cxxvi. 
 
 Catholic faith, hindereth the gospel by per- 
 secution, 43. 
 
 Charles II. restored, 291. addressed by the 
 baptists, 291, 292, 340. his declaration 
 from Breda, 294, 297, 324, 378. his per- 
 fidy, 315. address of certain baptists to, 
 while in exile, 319. 
 
 Chatham, members of church at, impri- 
 soned, 294, 299. 
 
 Christ, forbids persecution, 27,60, 120, 122, 
 214, 363. is jaead of the church, 62, 107. 
 has set us free from human ecclesiastical 
 ordinances, 67. has left no vicar on earth, 
 109. his kingdom spiritual, 122. is King 
 of Israel, 125, 126. FulfiUer of the law, 
 129, Monarch of the church, 134, 175, 
 227. his commands to be obeyed, 158. 
 the only Lawgiver, 192. will have a will- 
 ing people, 257. compelled none by out - 
 ward force to receive his word, 302, 360. 
 
 Christians, tolerated in Constantinople, 24. 
 ought to tolerate each other, 24. may he 
 magistrates, 40. subject to excommunica- 
 tion, 127. 
 
 Chrysostome, on scripture, 202. 
 
 Church of Christ, what, as held by the 
 baptists, Ixxv. becomes a confused Babel 
 
INDEX. 
 
 395 
 
 hy persecution, 30. Bcattered b_y persecu- 
 tion, 42. kept in the wilderness, 47. is 
 not a nation, 56. doth not persecute, 56. 
 gathered by preaching the word of God, 
 59. not planted by bloodshed, 100, 141. 
 cannot consist of the unbaptized, 158. 
 our duty to join it after baptism, 174, 
 175. presbytery not a true, 282. . 
 Church of Eogland, founded in persecution^ 
 Ixix. people forced into the, 19. persuades 
 magistrates to persecute, 20. its second 
 canon quoted and 'disproved, 98, 124, 
 embraces without reluctance the ungodly, 
 119. its canonical excommunication, 132. 
 image of the beast, 144. to be separated 
 from, ,145. its judgments, 145. has the 
 word and sacraments, 150. her baptism 
 from Borne, 159. her beginning, 160. 
 baptizeth all people, as Kome, 161. her 
 baptism not of Christ, 162. affirms the 
 sufficiency of scripture, 195. forbids in 
 the 49th canon the exposition of scrip- 
 ture, 204. ' 
 Church of Rome, not an apostolic church, 
 45. her baptism not Christ's baptism, 
 159. antichrist, 159. attracts by her 
 splendour, 352. 
 Circumcision, Israelites' right to, 163. no 
 proportion between baptism and, 164. no 
 foundation for infant baptism, 169. 
 Clemens Alexandrinus, quoted, 202. 
 Clergy, alarmed at complaint of the Com- 
 mons, XXV. claim divine authority, xxvi. 
 xxvii. 
 Collier, the faith of the, 196. 
 Collier, Thomas, writes in favour of liberty 
 
 for the Jews, 71, n. 9, 
 Common prayer, framed and imposed, Ixiv. 
 prepared by " aid of Holy Ghost," Ixv. 
 its imperfection, Ixvi. book of, use for- 
 bidden by Long Parliament, 268. 
 Communion, not to he had with worship- 
 pers of the beast, 155. on, by John Ro- 
 binson, 389. 
 Compulsion of conscience, condemned by 
 both testaments, 59. by Christ and his 
 apostles, 110, 111, 114, 329, 357. has 
 made the papists traitors, 314. wicked, 
 135. from/ antichrist, 190. impossible, 
 192. condemned by Hilaay, 218. by Ter- 
 tullian, Jerome, Brentius, Luther, 220. 
 innocent suifer with the guilty by, 260. 
 God's judgments against, 265. a breach 
 of charity, 304, 331, injurious to well- 
 being of states, 306, 355, 372, 376. un- 
 reasonable and impious, 332, 359. came 
 through corruption of the times, 333, 378. 
 its ill-success, 336. hinders and prevents 
 conversion of the contrary-minded, 372. 
 Condemnation for unbelief only, 171, 
 Confession of faith, of 1611, assailed by Ro- 
 binson, 90. its conclusions on liberty of 
 conscience, 91. of 1660, presented to 
 Charles II. 292, 297, 300. of 1611, on 
 
 magistracy and the incarnation, 179, 390. 
 Conscience, authority over, claimed by pope 
 and king, xxiv. liberty of, allowed by 
 More in his Utopia, xxxvi. a Turk's reply 
 to a bishop of Rome, on compulsion of, 
 24. tyranny to force, 34. not to be com- 
 pelled to any form of religion, 91. must 
 be obeyed, 157- kings have no power 
 over, either as magistrates or Christians, 
 301, 357. apostles nor Christ exercised 
 any force over, 302, 361, compulsion of, 
 a breach of charity, 304. 
 Constance, council of, 253, 366. 
 Constantine, the emperor, would not con- 
 strain conscience, 18. his edict for liberty 
 of conscience, 249. 
 Conversion, may be at eleventh hour, 23, i 
 
 is by preaching, 32. 
 Convocation, meet and consult on the 
 premuniref xvi. grant Henry a subsidy, 
 xvii, reluctant to give Henry title of Su- 
 preme Head, but yield, xviii. address the 
 king on annates, xxi^ much agitated by 
 the Commons' complaint, xxvi. reply of 
 lower house, xxvii. lower house submits, 
 xxix, of 1536, xli, condemn certain doc- 
 trines xlii. divisions in, xliii. propose to 
 burn all erroneous books, 54, n. 1. canons 
 made by, 130. 
 Convocation of York, objects to royal title 
 
 of Head, xix. yields, xx. 
 Cook, Robert, xcvi. 
 Corvinus, Ixxx. 
 Cotton, John, answered by Roger Williams, 
 
 243,270, 
 Councils, their errors and inutility, 207, 
 
 208, 366. 
 Coverdale, Miles, Ixii. 
 
 Cranmer, made archbishop of Canterbury, 
 XXX. in the royal council, xxxiv. held 
 doctrine of secular interference in spiri- 
 tual matters, xxxv. inhibits preaching, 
 xxxvii. annuls the marriage of Anne Bo- 
 leyn, xli. assists in examination of Lam- 
 bert, xlix. in commission to search for 
 baptists, 1. on the authority of kings, Iv. 
 his alterations in Edward's reign, lix, and 
 the Common Prayer, Ixv. compiles the 
 " Reformatio Legum," Ixx. his senti- 
 ments on punishmg heresy with death, 
 Ixx. a persecutor of the baptists, xci. cix. 
 cxiii. his catechism, ci. at the head of an 
 inquisition, ci. cxi. Joan Boucher before 
 him, ciii. condemns Boucher, civ. Ed- 
 ward VI.'s answer to him about Joan 
 Boucher, 37. 
 Cromwell, Oliver, tolerant to the Jews, 71, 
 n. 9. defended by Richardson, 238. his 
 noble birth, 239. his character, 240, 284. 
 Cromwell, Thomas, as secretary to Wolsey, 
 x. his secret advice to Henry VIII. xv. 
 in the convocation, xvi, xli. xliv. as vice- 
 gerent, suppresses monasteries, xxxviii. 
 reads Lambert's sentence, xhx. 
 
396 
 
 INDEX. 
 
 David, George, Ixxii, 
 
 Day, biahop, cxt. 
 
 De Close, referred to, 156, n. 10. 
 
 Del], William, 244. his sermon od reforma- 
 tion, quoted, 257, n 4, 261, n. 1, 266, n. 
 6, 268, n. 9, 270, 273, n. 6, 7. 
 
 Denne, Henry, 315. 
 
 " Description of what God," &c. noticed, 
 89. quoted, 158, n. 2, 3. 161, n. 7. 167, 
 n. 1. 171, n 4. 
 
 Dioclesian, 358, n. 3. 
 
 Directory, published by Assembly of Di- 
 vines, 268, 277. approved by general as- 
 sembly of Scotland, 2S3, n.*2. 
 
 Divorce of Katharine, its result, xiii. de- 
 cided upon by Cranmer, xxx. 
 
 Dover, members of church at, imprisoned, 
 294. 
 
 Dutch princes, declare the inefficacy of 
 force to produce faith, 54. 
 
 Edward Yl. ascends the throne, Iviii. his 
 coronation, Ix. his Christian answer to 
 Cranmer, cv. 37, 336. 
 
 Elector of Saxony, his letter on the bap- 
 tists, xc. 
 
 Elizabeth, princess, persecuted by queen 
 Mary, 39. her reU^on permitted, 41. 
 refuses public worship to the catholics, 
 369. 
 
 Emanuel Fhilibert, duke of Savoy, grants 
 toleration, 335, 380. 
 
 Ephesus, CouuciL of, erred, 207. 
 
 Error, not overthrown by fire and sword, 
 22. will not overcome the truth, 52, 53, 
 275. God hath appointed its punishment, 
 118. whether to be punished, 266. must 
 be suffered, 273. 
 
 '* Erudition of a Christian man," published, 
 liv. 
 
 Exactions of Kome, xii. xxii. checked, 
 xxiii. 
 
 Excommunication given by Christ, all 
 Christians subject to it, 127, 261. 
 
 Exorcism in baptism of infants, commanded, 
 btiv. 
 
 Fairfax, Sir Thomas, marches through Lon- 
 don, 269. feithful, 284. 
 
 Faith, the gift of God, Ixxxiv. 17, 105, 228. 
 comes by hearing, not by compulsion, 55, 
 113. 
 
 Familists, or Family of Love, 147, 164, 385. 
 
 Feake, Mr., an independent and fifth mo- 
 narchist, 242. 
 
 Ferdinand, emperor, decreed toleration, 335, 
 380. 
 
 Fifth-monarchy men, opposed by Richard- 
 son, 242. some imprisoned for safety of 
 civil peace, 242. 
 
 Fisher, bishop of Rochester, complains of 
 disaffection, xiii. convocation seeks his 
 advice, xxviii. refuses oath of submission 
 to the king, xxxii. 
 
 Flight from persecution, wrong, 176. dis- 
 courages the Lord's people, 178. 
 
 Formosns, pope, 367. 
 
 Fox, bishop, xc. 
 
 Fox, John, the martyrolo^st, cxxii. 143. 
 
 Frederic III. on oppression of conscience, 
 69, n. 7. 
 
 Frederic V. king of Bohemia, on constraint 
 of conscience, 217, ' 
 
 Free-will, baptist sentiments on, cxxvii. 
 what, 172. 
 
 Frith, John, replies to More, and is burnt, 
 xxxvi. 
 
 Gardiner, bishop of Winchester, apologizes 
 for the clergy, xxvi. supports royaf su- 
 premacy, xxxiii. enemy of princess Eliza- 
 beth, 39, n. 4. assists at Lambert's con- 
 demnation, xlix. recovers influence over 
 Henry, 1. united in commission with 
 Ridley, xcv. imprisoned, cxii, restored 
 to his see by Mary, cxv. as persecutor in 
 Mary's reign, cxix. 
 
 God, withdraws not his favour from the 
 abusers of it, 324. the judge of erring 
 persons, 330. no respecter of persons, 
 353. 
 
 Goodwin, John, the independent, 243. que- 
 ries to Assembly of Divines, 255, n. 8. 
 quoted, 255, n. 9. 256, n. 1. 257, n. 3. 
 
 Gospel, kingdom of, not the same as king- 
 dom of Israel, 126. men not to be com- 
 pelled to hear the, 132. advanced by 
 persuasion, 329. not ceremonial, 352. a 
 different dispensation from the law, 375. 
 
 Grantham, Thomas, 346. 
 
 Gregory Nazianzen on councils, quoted, 
 208. 
 
 Gregory VI. pope, 367. 
 
 Gunpowder-plot, occasioned by persecution, 
 31. 
 
 Hall, bishop, on English church, 150, n. 5. 
 
 Hammon, George, 294, 295, 308, 345, 350. 
 
 Hart, Henry, a baptist, ex. cxxii. cxxvi. 
 
 Heath, bishop, xc. cxv. 
 
 Helwys, Thomas, returns to England, 87. 
 author of Confession of Faith, 87, 179. 
 his writings, 88. assailed by Robinson, 
 90, 92. 
 
 Henricians persecuted by St. Bernard, 252, 
 n. 6. 
 
 Henry IV. of England, 381. 
 
 Henry IV. of France renounces protestant- 
 ism, 57. grants liberty of conscience, 57, 
 n. 5. 219, n. 7. assassinated, 138, n. 3. 
 
 Henry VIII. his interview with Cromwell, 
 XV. demands of convocation the title of 
 Supreme Head, xvii. yielded, xviii. 142. 
 replies to Tunstal, xix. his demands upon 
 the clergy, xxvii. summonses and ad- 
 dresses House of Commons, xxviii. ob- 
 tains his desire, xxix. remains a catholic, 
 xxxiii, inclines to the protestant party. 
 
INDEX. 
 
 397 
 
 xxxiv. solicits help from protestant 
 princes and reformers, xxxvii. sets up a 
 spiritual power, xliii. 142. his desire to 
 settle the nation's belief, xliii. xliv. his 
 attempt at sovereignty over conscience, 
 liii. on the progress made in reformation, 
 Ivi. sends an embassy to Smalcalde, xc. 
 obt^B title of Defender of the Faith, 
 365. 
 
 Herbert, a notable speech preserved by, xiv. 
 
 Heresy, statutes against it, amended, xxxi. 
 great numbers persecuted for, xxxvi. ad- 
 judged by scripture by royal command, 
 xxxvii. punished with death by reform- 
 ers, Ixx, made treason, c. not destroyed 
 by fire and sword, 22. saints in all ages 
 put to death for, 303. 
 
 Heretics burnt bj Henry VIII. and Mary, 
 55. at instigation of their bishops, 55, 
 
 High commission,^court of, 134. 
 
 Huary, condemns persecution, 218. 
 
 Hitton, Thomas, burnt, xxxvi. 
 
 H. N, founder of Family of Love, 385. 
 
 Hodgkin, Samuel, replies to Jeremiah Ives, 
 on oaths, 329, n. I. 
 
 Holy Spirit, the interpreter of scripture, 
 197. given to all that feai God, 199. for 
 the most part, ^ven to the poor and un- 
 learned, 200. 
 
 Homilies, book of, Ix. 
 
 Hooker, calls Bome, " a limb of the visible 
 church," 46, n. 2. 
 
 Hooper, John, Ixii. Ixviii. cxix. 
 
 Hosms, cardinal, president of Council of 
 Trent, his character of the baptists, 
 Ixxxiii. quoted, 204. 
 
 House of Commons, limits papal immuni- 
 ties, xiii. complains of grievances, xxi. 
 remonstrates against the clergy, xxiii. 
 xxiv. summoned and addressed by the 
 king, xxviii. confirms the submission of 
 the clergy, xxxii, memorable session of, 
 in 1620, 186. 
 
 Huguenots, enjoy liberty of conscience, 336. 
 
 " Humble Supplication for Toleration," 
 quoted, 223, n, 9. 
 
 Huss, John, burnt for heresy, 253, 
 
 Hutchinson, Roger, cv. cvii. cxxvi. 
 
 Hypocrisy, produced by compulsion of con- 
 science, 139, 261, 332. 
 
 Idolaters, not to be put to death, 305. 
 
 Images, " reprcsenters of virtue," xlv, for- 
 bidden and destroyed, 65. 
 
 Incarnation of Christ, Joan Boucher's views 
 on, civ. cvii. baptists' sentiments on, 
 179, 390, 
 
 Infant-baptism, said to be necessary to re- 
 mission of sins, xlv. exorcism employed 
 in, Ixiv, denial of it, heretical, Ixx, 
 maintained by Philpot, cxxiv, unscriptu- 
 ral, 169. vanations in those maintaining 
 it, 170. asserters of it engaged in Ven- 
 ner's rebellion, 316. 
 
 Infants, not condemned for Adam's trans- 
 gression, 171, 
 
 Innocent, pope, at Council of Lateran, 207, 
 
 " Institution of, a Christian man," pub- 
 lished, xlvii, 
 
 Israel, kings of, interfered in religion, 91, 
 their example no authority in the Chris- 
 tian church, 99, 124,226.372, proportion 
 between the gospel and, 123, Christ king 
 of, 125, 126, kingdom of gospel not the 
 same as the kingdom of, 126, compelled 
 men to serve the Lord, answered, 272, 
 305. had Urim and Thummim to guide 
 them, 374, ruined by state-policy, 376. 
 
 Ives, Jeremiah, 329, n. 1. 
 
 Jacob, Henry, 237. 
 
 James I,, calls Rome, *• our mother church," 
 46, n 2, the profligacy of his reign, 67, 
 n, 5. 70, his prerogative advanced by 
 Cowell and Blackwood, 71. n, 1, not a ' 
 blood-thirsty man, 97, entreated not to 
 persecute, 97. confesses God only can 
 change the mind, 97. quoted, 6, 99, 109, 
 124. says the church is not planted by 
 bloodshed, 100, on the two witnesses, 
 128, n, 2, his reception on coming to the 
 crown, 131. his explanation of oath of 
 allegiance, 137, his intolerance, 137, n, 
 9, testimonies against persecution from 
 his writings, 140, 190, 216,227,231, 334, 
 380. assembles parliament in 1620, 186. 
 his speech, 186, on the laws of Moses, 
 their non-obligation, 228, 
 
 Jeflrey, William, 294, 295, 308, 345, 350. 
 
 Jeroboam, king of Israel, ruined by state- 
 policy, 376. 
 
 Jerome, condemns persecution, 220. 
 
 Jerome of Prague, burnt for heresy, 253. 
 
 Jessey, Henry, 237. 
 
 Jesuits, maintain the pope's deposing power, 
 1 15. n. 2. instigate' tile murder of Henry 
 IV, 138, n. 3. seek to establish religion 
 by blood, 225. 
 
 Jewel, bishop, countenances punishing he- 
 resy with death, Ixxii. 
 
 Jews, if persecuted cannot he converted, 
 28, persecuted in Spaiti and Portugal, 
 
 30, expelled by Ferdinand and Isabella, 
 
 31, n. 4, kept back irom God's word by 
 persecntion, 47. their unbelief removed, 
 if liberty of conscience be allowed them, 
 71, n. 9. conversion to be waited for, 
 120. not to be put to death as blasphemers, 
 123, 305, 375. resist the truth, 205, . Ill 
 
 John Palsgrave, against oppression of con- 
 science, 69, n. 7. 
 
 Johnson, Francis, quoted 29, n. 2. regards- 
 Rome as a true church, 73. 
 
 John VIII. pope, 367. 
 
 John X. pope, 367, 
 
 Jurisdiction of bishops, suspended by the 
 king, xxxviii, restored on their entreaty, 
 xxxix. 
 
398 
 
 INDEX. 
 
 Justin Martyr, on scripture, 203. 
 Justus Heuius, Ixxvii. 
 
 Katharine, divorce of, from Henry, pro- 
 nounced by Cranmer, xxx. 
 
 Kent, churches in, persecuted, 294, 297. 
 
 Kiffin, 'William, 315. 
 
 Kings, their duty, a^i taught by the re- 
 formers, xlvlii. ought not to judge in 
 religion, 18, 227. rale only in temporals, 
 23, 301. drawn to persecution by anti- 
 christian bishops, 37, 39, 78. to be obeyed 
 and prayed for, 67. God's ministers, 77. 
 ought not to persecnte, 96. their povfer is 
 earthly,107. cannot compel to true worship, 
 108. of Israel, no example under the gos- 
 pel, 124, 305, 373. nursmg-fathers to the 
 church, how, 128. canon on power of, 
 under the gospel, 130. not deprived of 
 any power given by God, by permitting 
 liberty of conscience, 225. their authority 
 in civil things, 300. as Christians, have 
 no power over conscience, 301, 357. of 
 Israel, ruined by state-policy, 376. 
 
 Knipperdolling, Ixxx. 
 
 Knollys, Hanserd, imprisoned, 317. 
 
 Lambert, examined, and buriit for heresy, 
 xlix. 
 
 Lateran, council of, decrees the death of 
 heretics, 207. absolves subjects from 
 allegiance to excommunicated princes, 
 208. 
 
 Lathorpe, Mr. 237. 
 
 Latymer, Hugh, made bishop, and aids 
 Cranmer, xxxvii. sermon before convo- 
 cation, xli. on Institution of a Christian 
 man, xlviii. on book of homilies, Ix. 
 commends putting baptists to death, 
 Ixxii. 
 
 Law of God, moral and judicial, to be 
 obeyed, 67. 
 
 Law of the land, requires only civil obe- 
 dience, 135. 
 
 Law of Moses, not to be executed now, 
 229. abolished, 353. gives not power 
 over conscience now, 373. the clergy 
 who plead it, do not observe it, 375. 
 
 League, Solemn, and covenant, 282. 
 
 Learned men, may and do err, 106, 205. 
 often persecute the truth, 205, 207, 210. 
 not to he followed, but as they agree with 
 scripture, 213. highly sin In constraining 
 conscience, 214. persuade kings to inter- 
 fere in divine things, 226. 
 
 Legh, Dr. the vicegerent's delegate, his letter 
 to Cromwell, xf. 
 
 Liberty of conscience, how enjoyed under 
 Henry VIII. xlix. (aught by the baptists, 
 denied by the reformers, Ixxviii. pro- 
 mised by queen Mary, cxiv. of great ad- 
 vantage, 10. no new doctrine, 11. makes 
 upright men, 22. for Jews, Turks, and 
 pagans desired, 33. advances the gospel. 
 
 41, 52. a benefit to the state, 42, 50, 64, 
 70,225,261. will destrojr antichrist's king- 
 dom, 66. favourable to increase of piety 
 among the people, 71. opposed by Ko- 
 binson, 90, 92. not prodnctive of sedition 
 or treason, 114, 130. nations prosperous 
 that grant it, 130, 261, 376. deprives.kings 
 of no power granted by God, 225. main- 
 tained by Blackwood, Williams, Dell, 
 Goodwin, &o. 243. permitted by Con- 
 stantine and Licinius, 249. allowed by 
 Maximinus, 252. objections to, answered, 
 272. sixreasonsfor, 329— 336. permitted 
 by great princes, 334, 376. a part of the 
 Christian religion, 379. in the Confession 
 ofFaithofieeO, 391. 
 
 Licensing of books, strikes at the truth, 256. 
 maintained by Assembly of Divines, 279. 
 
 Licinius, emperor, bis edict for liberty of 
 conscience, 249. 
 
 Luther, condemns compulsion of con- 
 science, 220, 370. 
 
 Magistrates, reformers on the duty of, Ixxvi. 
 confession of Basle, on authority of, Ixxxi. 
 confession of Bohemia on, Ixxxii. to rule 
 in temporals only, 23,92, 121, 360. God's 
 ministers, 77, 356, 401. ought not to in ■ 
 terfere in religion, 91, 329. a permissive 
 ordinance, 91. their authority acknow- 
 ledged by the bap&te, 100, 179, ,390, 
 391. cannot beget faith, 113. to cut off 
 malefactors, 121, 363. not to punish the 
 breach of Christ's laws, 122. may not 
 compel any to hear the gospel, 133. his 
 reformation not to be waited for, 152, 
 262 Luther on duty of, 221. as licensers 
 of truth,, 256. civil causes a sufficient 
 burden to, 259. to decide in spiritual 
 things, ought to be spiritual men, 259. 
 whether they have power to punish for 
 conscience, 264, 301. ought they to be 
 excommunicated, if deserving, when 
 members of the church ? 271. their duty 
 to true and false religion, 271. the law of 
 charity binding on, 331. have no authority 
 over conscience as such, or as Christians, 
 357, 359, 360. have not power over the 
 world to come, 361. are fallible men, 365. 
 must not rely on councils, popes, or 
 synods, 366, 368. have not power over 
 the conscience by the gospel, 373. 
 
 Mahometanism tolerant, 24, n. 5. 
 
 Maidstone gaol, baptists in, 294,298. some 
 baptists in, take the engagement, 307. 
 
 Man, may resist God's calling, 174. 
 
 Mark of the beast, what, 146. 
 
 Martin, pope, 367. 
 
 Mary, queen, the cruelties of her reign, 
 cxyiii. her persecutions, 337. 
 
 Maximinus, emperor, allows liberty of con- 
 science, 252. 
 
 Melancthon, invited to England, xc. 
 
 Menno, Simon, his persecutions, Ixxxii. 
 
INDEX. 
 
 399 
 
 Middleton, Humphrey, a baptist, cix. cxxii. 
 
 Ministers, false, fear the publication of 
 books, 54. the office made void by per- 
 secution, 56. Christ's ministers preach 
 only to the willing, 79. what they preach, 
 151. their reformation, ] .52. their bitter- 
 ness, 153. 
 
 Monasteries dissolved, xxxviii. lii. 
 
 Monck, Thomas, 345, 350. 
 
 Monopoly, of corn, &c. better than constraint 
 ill religion, 258. 
 
 Morley, Benjamin, 346. 
 
 More, Sir Thomas, refuses the oath of sub- 
 mission to the king, xxxiii. persecutes, 
 xxxvi. his work on the real presence, 
 confuted by Frith, xxxvi. 
 
 Munster, insurrection at, Ixxx. 
 
 Mnrton, John, and others, authors of " A 
 Description," &c. 89. of " Humble Sup- 
 plication," 187. " Persecution Judged," 
 &c. 89. 
 
 Nantes, edict of, granted by Henry IV. 
 
 57, n. 5. 
 Netherlands, great numbers put to death 
 
 for religion there, 77. 
 Nice, council of, 367. 
 Nonconformists, why not submissive to the 
 
 presbyterians, 279, 282. 
 Northamptonshire churches, ordered to be 
 
 broken up, 294. 
 
 Oath of clergy to the pope, xvii. of sub- 
 mission to the king taken, xxxii. 
 
 Oath of supremacy refused by baptists, 
 why, 306, 329. 
 
 Oaths, forbidden, 307, 329. 
 
 Order in council against baptists and 
 quakers,"312. 
 
 Ordinance against preaching of long par- 
 liament, 263. 
 
 Original sin, said to be rejected by baptists ; 
 why, xcviii. not removed by baptism, 
 xcix. in infants, 170. 
 
 Orthodox creed, the, 345. 
 
 Owen, Dr. John, 243. on the duty of the 
 magistrate to support religion, 272, n. 5. 
 
 Pagans do not persecute, 54. 
 
 Paget's Arrow against Brownists, 156, u. 
 10. 
 
 Papal authority gradually overthrown, xx. 
 tne source of its strength, xxiii. altogether 
 banished from England, xxxi. 
 
 Papists, dissemble because of persecution, 
 31. made traitors by compulsion of con- 
 science, 114. dangerous, who hold the 
 pope's deposing power, 115. not to be 
 put to death, 123. their unreasoning 
 faith, 196. blinded by honours and profits, 
 211. can oppose persecution, 223, 369. 
 
 Pare, Geo. Van, burnt by Cranmer, cxi. 
 
 Parliament, the healing, 326. 
 
 Patents abolished by long parliament, 256. 
 
 Paul, a persecutor before conversion, 12, 
 17, 215. forbids persecution, 215. dis- 
 claims power over the conscience, 
 361. 
 Paul's, St. Cross, the royal supremacy 
 
 preached there, xxxiii. 
 Pelagians, baptists called, xcviii. cxxiii. 
 
 Penry, John, his views on antichrist, 75, 
 n. 4. 
 
 Peijory committed in queen Mary's reign, 
 261. 
 
 Perkins, on baptism quoted, 166, n. 9, 167. 
 
 Persecution, the fruit of the reformation. 
 Ixvii. Ixix. in Mary's reign, cxviii. cxix. 
 cxxi. contrary to mind of Christ, 17, 214, 
 349. makes dissemblers, 22, 29. seven- 
 teen reasons against it, 27—38. a mark 
 of the false church, 33. hiudereth reli- 
 gion, 41. keeps back the Jews from 
 God's word, 47. quenches the Spirit, 56. 
 makes void the function of ministers, 56. 
 much in England, 113, 141. in the days 
 of Elizabeth and since, 117. flight from, 
 the overthrow of religion, 176. practised 
 by protestants, 211. opposed by the 
 apostle Paul, 215. against the practice 
 and profession of famous princes, 216. 
 only where popery reigns, 218. con- 
 demned by the fathers, by puritans, and 
 by the papists, 218—223. produces per- 
 jury, 261 . whether men are bound to 
 suffer it, if they can help it, 266. advo- 
 cated by John Cotton and the indepen- 
 dents, 270. a breach of the royal law of 
 charity, 304, 369. contrary to the well- 
 being of states, 306. came through cor- 
 ruption of the times, 333, 378. the por- 
 tion of God's people, 354, 359. prevents 
 the conversion of the contrary-minded, 
 372. first practised by the popes, 381. 
 
 " Persecution Judged," he. editions of, 93. 
 written in reply to Robinson, 93, 180. 
 
 Persecutors fly to human laws, 107. 
 
 Fetrobrussians persecuted by St. Bernard, 
 252, n. 6. 
 
 Philpot, archdeacon, in convocation defends 
 protestantism, cxv. opposes the baptists, 
 cxxiv. 
 
 Pilkington, bishop of Durham, on the power 
 of the Bword in the church, 116, n. 3. 
 
 Pole, cardinal, restores England to Kome, 
 cxvi. 
 
 Pope, the, his usurped authority abolished, 
 xxxi. xxxiii. his power to excommuni- 
 cate princes damnable,116. deposes Henry 
 VIII. and Elizabeth, 115, n. 2. against 
 pope, 367. first author of persecution, 381. 
 
 Powell, Vavasor, and the fifth monarchists, 
 his congregations scattered, 293. impri- 
 soned, 317. 
 
 Preaching, forbidden, Ixiii. suspended by 
 Mary, cxiv. 
 
 Predestination, baptist sentiments on,cxxvi. 
 God's purpose in 171. 
 
 D D 
 
400 
 
 INDEX. 
 
 Prelates persuade subjects to 'destroy prin- 
 ces, 68, persuade princes not to protect 
 excommunicated subjects, 116. 
 
 Presbyterians, address to, by Barton, 9. 
 their intolerance, 244, 283, 285. seek 
 their own honour and profit, 269. pro- 
 phesy that London should be plundered, 
 269. burn 'The Bloudy Tenent ' of 
 Koger "Williams, 270. their exposition of 
 scripture, 27.5. great timeservers, 280. 
 hiuderers of printing and preaching, 280. 
 seek the destruction of those who differ 
 from them, 281. desire to be exempt from 
 taxation, 281. their ordination from the 
 pope, 281. 
 
 Presbytery, a branch of popery, and no true 
 church, 282. borrowed from Scotland, 
 282. desires the use of the sword, 284. 
 
 Press, liberty of, desired, 61. 
 
 Princes must consult bishops, 47, n. 3. 
 should afford subjects equity and justice, 
 116. 
 
 Proclamation, to restrain zeal of reformers, 
 kii. on Venner's arrest, 315, 325, 327. 
 against drunkenness and vice, 327 . 
 
 Prophets, foretold the peace of Christ's 
 kingdom, 215. 
 
 Protestants, on authority of kings in spiri- 
 rituals, lix. say it is lugh cruelty to con- 
 strain conscience, 191. affirm sufficiency 
 of scriptures, 19.5. confess that the 
 meanest discoursed on scripture in the 
 primitive church, 201. learned, counte- 
 nance and practise persecution, 211. 
 blinded by honours and profits, 212, 
 
 Puritans, their sufferings, 117, u. 5. expec- 
 tations on James's accession, 131. con- 
 demn persecution, 222. 
 
 Ravenna, synod of, 367. 
 
 Reeve, John, 294, 308. 
 
 Reformatio Legum, inflicts penalty of death 
 for heresy, Ixx. compiled by Craumer, 
 35, n. 9. 
 
 Reformation, character of the, ix. supported 
 by secular authority, xxiv. commence- 
 ment of doctrinal, in England, xlvi. 
 principle of, xlviii. lix, ebbs, 1. its pro- 
 gress under Henry VIIT. Ivi. how de- 
 faced, lix. under Edward VI. Ixi-lxii.lxvii. 
 its national results, Ixviii. deemed insuf- 
 iicient by the baptists, Ixxiii. the bap- 
 tists identified with its rise, Ixxxv. many 
 seeking it, persecuted, 117. by the mi- 
 nisters, what, 152, by compulsion, sinful, 
 274. ought to be first internal, 274. 
 
 Reformers, their views on the duty of civil 
 magistrates, Iviii. Ixxvi. Ixxxi. punish 
 heresy with death, Ixx. their idea of the 
 church, Ixxv. stigmatize and persecute 
 the baptists, xcv. flee abroad, cxv. - fear 
 the light of scripture, cxxv. 
 
 Reformists, dissemble because of persecu- 
 tion, 31, 
 
 Religion, each man's concern, xiv. not at- 
 tained by birth, ] 5. defended by preaching 
 only, 16, 19. hindered by persecution, 
 41, 261. not to be supported by the 
 fathers, or by persecution, 51. true, con- 
 founded with the law, 124. freedom of, 
 not productive of seditions, 129. stands 
 not in outward things, 148. not to be 
 judged by the evil conduct of professors, 
 174. ought to be free, five reasons why, 
 253. under pretence of, tyranny esta- 
 blished,267. not ceremonial, 352. how con- 
 ceived of, by Henry VIII. and his con- 
 vocation, xlvii. 
 
 Reynolds, William, 346, 350. 
 
 Richardson, Mr. Samuel, notice of, 237, 
 his writings, 245. 
 
 Ridley, bishop, on the times of the refor- 
 mation, Ixviii, persecutes the baptists, 
 xcv, cviii, objects to their opinions, cxxv. 
 
 Robinson, Mr. John, gives no answer to 
 Rusher, .52, his defence of synod of Dort 
 referred to, 89. attacks Helwys, 89. as- 
 sails Confession of Faith on liberty of con- 
 science, 90. replied to, 93, on, who may 
 baptize? 166. referred to. 168, n. 2, 3. 
 " Persecution Judged," &c. written in re- 
 ply to, 180, on separation, 389. 
 
 Rogers, Mr. an independent and fifth- 
 monarchist, 242. 
 
 Rogers, the protomartyr, cv. cxix. 
 
 Romanus, pope, 367. 
 
 Rome, its exactions, xii. xxii. its decline of 
 power, ih. resisted and disregarded, xxii. 
 appeals to, forbidden, xxix, xxxii. decides 
 against the divorce, xxx. separation from, 
 completed, xxxii. people forced into the 
 church of Rome^ 19. persuades the ma- 
 gistrate to persecute, 20. church of, 
 antichrist, 44. to be overthrown by kings, 
 58, 370. is mystery, Babylon, 351, her 
 cruelties to be retaliated, 370. must be 
 fled from, 371, 
 
 Saints have been often put to death for 
 heresy, 303. 
 
 Sandys, archbishop, on the duty of kings to 
 purge the church, 1 16, n. 3. 
 
 Scriptures, translated by Tyndale, ix. 
 spread, xxxv. xlviii. said to be not ne- 
 cessary to be read, liv, reading of, fet- 
 tered, Iv. misinterpreted, make a contra- 
 diction, 73, 75. read in the church porch 
 lil only rule of faith, 191, 193. their 
 inspiration, 194. their interpreter is the 
 Holy Spirit, 197. interpreted by them- 
 selves, 197. received by the poor and 
 unlearned, 200. in the primitive age 
 discoursed by the meanest of the peopB 
 201. forbid persecution, 257, 260. ' 
 
 Seleucia, council of, erred, 207. 
 
 Separation, from English national church, 
 on, 389. ' 
 
 Serpus, pope, 367. 
 
INDEX. 
 
 401 
 
 Servetus, Ixxii. 
 
 Shaxton made bishop, xxxvii. 
 
 Sin, ori^nal, in infants, 170. 
 
 Smith, Francis, 347, 350. 
 
 Smith, Mr. "W". urged to conform, his 
 reply, 29, n. 2. 
 
 Smyth, John, separates irom Brownists, 
 and becomes a baptist, 87. supposed 
 author of Confession of Faith, 179. 
 
 Society, end of civil, the security of liberty 
 and property, 260. 
 
 Some, Robert, quoted, 75, n. 4. 
 
 Soul, the, belongs to Christ, as king, 108. 
 
 Spaniards, the, cruel proselyting the Ame- 
 ricans, 355. 
 
 Spilsbury, Mr. 238. 
 
 Spiritual power of England, derived from 
 Komish beast, 96. of Rome and England, 
 compared, 142. 
 
 Stanley, Francis, 346, 350. 
 
 Staphilus, his Apology quoted, 196. 
 
 State, whether civil or spiritual, to be su- 
 preme, 264. 
 
 Statutes, 7 Jac. I. c. 6, 138. 
 
 Stephen, king of Poland, against persecu- 
 tion, 216. 
 
 Stephen VI. pope, 367. 
 
 Stnrgion, John, the address to Charles in 
 exile, 318. 
 
 ' Sum of Scripture' condemned, Ixxxv. 
 
 Superstition shaken, xiv. 
 
 Supremacy, royal, desired by reformers, xi. 
 by catholics, xii. protested against by 
 Tunstal, xix. in exercise, xxix. xxxviii. 
 consummated, xxxiii. consistently sup- 
 ported by the reformers, xxxiv. its per- 
 secuting character, Ixxxix. abolished in 
 Mary's reign, cxvii, not maintained by 
 James I. 109. oath of, refused by bap- 
 tists, 306. 
 
 Sylvester III, pope 367. 
 
 Synod, see Assembly of Divines. 
 
 Tares not to be plucked up, 24, 119, 214, 
 257, 258, 302, 362. 
 
 Tasch, Peter, a baptist, xc. 
 
 Taylor. Dr. Jeremy, 244. his Liberty of 
 Prophesying quoted, 330, 333, 335, 337, 
 339, 378—382. 
 
 Taylor, Dr. the martyr, cxix. 
 
 TertuUian condemns persecution, 220. 
 
 Tewksbury, burnt, xxxvi. 
 
 Theodoret, on Scripture, 203. 
 
 Theodoric the Goth, 335. 
 
 Tithes, upheld by the Assembly of Divines, 
 278. 
 
 Toleration shown by pagans, 54. advan- 
 tageous to states and nations, 225, 379. 
 to those who differ in religion, 258. the 
 practice of great princes, 334, 379. sup- 
 ported by scripture, 364. 
 
 Traitors, provisions against them suggested, 
 50. 
 
 Trent, council of, 366. 
 
 Truth, prevailed in apostolic age, 52. brings 
 dangers to light, 53, sometimes charged 
 with blasphemy, 264. will prevail over 
 error, 275. 
 
 Tunstal, bishop of Durham, protests against 
 royal supremacy, xix. but maintains it 
 to Reginald Pole, xxxiv. recovers influ- 
 ence over Henry, L restored to his see 
 by Mary, cxv. 
 
 Turks, do not force conscience, 34. reply of 
 emperor of, to bishop of Rome, 24, 
 
 Turner, Dr. writes against a baptist, xcvi. 
 threatens his opponent, c 
 
 Tyndale, his translation of the scriptures, 
 ix. quoted, xii, xxi. xxii. 365. in general 
 circulation, xxxv. xlviii. condemned, 
 Ixxxvi. distributed by Boucher, ciii. 
 
 Udal, a puritan, on the papal arguments of 
 the bishops, 50, n. 7. 
 
 Uniformity, sought after by reformers, Ixiv, 
 Ixv. whether oppressive, 262, 3,50. pre- 
 tended by the Assembly of Divines, 278. 
 
 Unity among sects produced by peace in 
 religion, 59. 
 
 Venner's insurrection, 314, 325. his arrest, 
 
 315. 
 Veron, John, excites persecution against 
 
 the baptists, ex. 
 Virgin Mary, her immaculate purity, cvi. 
 
 "Waderdopers, of Netherlands, hold disputa- 
 
 - tions, 382. 
 
 "Warburton's " Alliance of Church and 
 State," quoted, 260, n. 6. 264, n 4. 363, 
 n. 6. 
 
 Warham, archbishop, Ixxxv. 
 
 White's "Way to the True Church," 
 quoted, 19,5,201,211. 
 
 Whitgift, his reply to the Admonition, 
 quoted, 223, n. 8. 
 
 Williams, Roger, his Bloudy Tencnt, 243. 
 quoted, 260, n. 8. his book burnt, 270. 
 it offends the independents, 270. 
 
 Wolsey, Cardinal, his ambition, x. vicar- 
 general, X. his legantine power, xi. 
 
 " Word and sacraments " in English assem- 
 bHes, 150. imitations of them, 150. 
 
 Word of God, only defence of apostolic 
 faith, 54. foretells the destruction of an - 
 tichrist, 58. must be spiritual and not 
 forced, 103, 104. cr.mpulsion to, dis- 
 proved, 105, 228, 338. whether it is not a 
 natural law, 263 
 
 Worship of the beast, what, 145. 
 
 WorBhippers of the beast, not to be com- 
 muned with, 155. 
 
 Wright, Joseph, 346, 350. 
 
 Ziska, heads the Bohemian revolt, 253. 
 
ERRATA. 
 
 Page Ixxr. In note S, line 2, for calo, read ccelo. 
 
 „ „ 4, for cceZoram, read coslor«7yi. 
 
 Ixxix. note 3, last lino but two, for preserd}^, read guhsequentlyi 
 
 297, note 1, foT Note C, te&d Mte C* 
 
 308, note for Signs for Siont read Sion's Groatis. 
 
 364^ note 7, add, LA Supplement to the Serious Consideration of the Oath 
 of the King's Supremacy, &c., by John Tombes, B.D., 
 London, 1660, 4to. pp. 41.] 
 
 LONDON : 
 
 J HADDON, PRtNTER, CASTLiS STRBBT, FINSBURY.