IN what Cases the difference of mens Judgements, and opinions in matters of Religion is not to be restrained, but tolerated by the Civill power. Declared in certaine Queries; unto which, that satisfaction may be given in away, of cleere reason and demon­stration, in stead of prohibition and pu­nishment, is the earnest desire of all ingenuous men and particularly of those, who in a confident expectation here­of, have with all faithfulnesse adhered to the Parliament, and stood up for their defence in time of their greatest danger and extremitie to the almost, if not altogether ru­ining, of themselves, their Estates and Families, and who can never be discouraged or with-drawne from their for­mer activitie, or readie affections to the Parliament, by any thing so much as to be required with an unnaturall, and unthankfull oppression in their Consciences.

Some things premised that are plaine in themselves, and necessarie in the first place to be stated, in order to the better clearing the ensuing Queries.

1. That the knowledge which any man hath of God, or capacitie rightly to judge and understand his will; is the free gift of God, is that which man is the receiver of from God, and not the Author of in himselfe, Rom. 11. [Page 2] Who hath knowne the mind of the Lord at any time? Who hath given unto him &c.

2. That the way, by which God gives, and conveighes this knowledge of himselfe, and of his will unto man, is by planting within man, two fundamentall principles of light and illumination: by the one of which he becomes a naturall man, and beares the image of the earthly man, the first Adam, who was made a living soule: and by the o­ther of these he becomes a spirituall man, and beares the Image of the heavenly man, the second Adam who was made a quickning Spirit, 1 Cor. 15.

3. These two fundamentall principles, planted in man, are given him by God for the Law, and rule to teach, and guide him in the knowledge of God, and to enable him, rightly to judge and discerne the will, and mind of God, in that which man is to thinke, speake, or doe: these two Lawes in this sense, are mentioned in Rom. 7. and 8. chap. the one is the Law of nature or of workes; the other the Law of the Spirit of life in Christ Jesus, Rom. 8.3. and what the one could not doe in man, or to man, in that it was weake through the flesh; that the other did, and doth accomplish in man, and for man, through the quickning power of the eternall Spirit.

4. These two Lawes, or inward principles planted in man, are in themselves holy, righteous, spirituall good, and perfect; and did evidently manifest themselves so to be, by their operations in the persons of the first and of the second Adam; and the weaknesse and deficiencie of the first was not in it selfe, but onely in relation to the subject wherein it wrought; It was weake through the flesh, the state in which man was created and subjected to this Law was fraile, and subject to change, but the Law it selfe was without exception under it, and by it was man made perfect in himselfe, but they have sought out ma­ny inventions, Ecclesiastes 7.29.

V. These two Laws, are still the two fundamentall principles, which are given, and continued by God in the hearts of men for their rule to guide, and teach them, in the knowledge of himself and of his will, Rom. 2.13, 14, 15.25 26, 29. so, Gal. 4.21, 22, 23, 24. according to the renewed operations of both, or either of which, in man since the fall, he hath a capacity or power begotten in him, more or lesse clearely to know God, and rightly to judge and di­scern of his will, and to make use of the Scriptures, and all meanes conducing thereunto; and otherwise then by this, man since his fall, is in himselfe, unto all knowledge of God and to every good work, reprobate, Tit. 1.16.

These things thus premised,

First Quaere, Whether, when it pleases God to renew the working and illuminations of both, or either of these principles, in any man, it be not most reasonable, lawfull, and necessary, that he should submit unto the same, and fol­low the dictates, and light thereof, according to the mea­sure, and manner, which God is pleased to dispence them unto him; and whether it be not unreasonable, unlawfull, and notoriously sinfull in any man to act contrary to, or differing from the cleer evidence, full perswasion, and light of both, or either of these principles within him, upon any command whatsoever from man, or any outward pretence whatsoever, Rom. 14.22, 23.

Second Quaere, Whilest men doe carefully observe the inward Teachings, Dictates, and Operations, of both or either of these principles, whether may they not be said to hold fundamentalls of the knowledge of God, and whether for the measures of illumination, (which for the present they have received) though in the smallest and [Page 4] weakest degree, waiting, and earnestly inquiring after more. Are they to be judged, upbraided, censured, blam­ed, or much lesse punished, or put to death by others, who take themselves to be much more learned, and to have re­ceived in farre more abundance then they, 1 Cor. 4.7. for who maketh thee to differ from another, or what hast thou that thou hast not received? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?

Third Quaere, Whether those measures of illumination and knowledge of God, and of his will, which are com­municated to men, onely by the light of nature, which for the present they have, and whilst they know no better, may not be professed in word, and practised in actions, so farre as they ure sutable, and agreeable to the law of Nature? and this though Nature doe teach and disperse severall degrees of this knowledge, and in different wayes of expression, unto some more, unto some lesse, as in daily experience we see is done.

Fourth Quaere, Whether such men, faithfully obeying this inward principle, of the light of Nature, in the cleer illuminations and operations thereof, and diligently im­proving all means, which they meet with for the increase of their knowledge; but yet for the present remaining al­together ignorant, and unacquainted with the supernatu­rall principle, the Law of the spirit of life in Christ (which by the strength of nature is not attaineable, but onely by the free gift and almighty power of God) whether may not such men freely confesse their want of this knowledge, and the difficulties they finde in themselves to submit to it? and whether they may not by argument, debate, and dis­pute, endevour to receive satisfaction, from any that is [Page 5] probable to give it them, and if this liberty be not permit­ted, is not the most proper and ingenuous meanes of their own conviction, and of finding out the truth denyed unto them?

Fifth Quaere, Whether those measures of illumination and knowledge of God, and of his will, communicated unto men by the quickning Spirit of Christ, or by a super­naturall light, which for the present they have received, and yet in much diversity, and whilst they know no more, may not be professed, in such expressions or words, and practised in such outward formes or actions, as are agree­able to the Scriptures, and which no expresse Text of Scripture contradicts; and whether they may not be free­ly argued, debated, disputed amongst others differing from them; in order to finde out the full truth? and whether, if this be not permitted and tollerated, are not men restrai­ned from that confession, and testimony, which God re­quires of their outward man, to beare unto the truth? and are they not denied a proper meanes appointed by God for growing in the grace and knowledge of Jesus Christ, even the mutuall imparting of their severall gifts one unto ano­ther?

Sixt Quaere, Whether difference of opinion and judge­ment, in the things of God, and matters of Religion, doe not necessarily arise and spring up in men, from those diver­sity of gifts, or different measures of illuminations, from those various administrations, which one and the self-same spirit divideth to every one, as pleaseth him, for the pro­fit of the whole body, 1 Cor. 12. and whether it will not from hence inevitably follow, that it is impossible to sup­presse the differences of judgements, and opinions amongst [Page 6] men, in matters of Religion, but by suppressing the Spirit of God himself, and limitting the holy One of Israel, in his wise dispensations, and free operations? and are we stronger then He? 1 Cor. 10.22.

Seventh Quaere, Whether the body of Christ, doth not consist of many members, and those variously differing, in judgement and opinion, according to the diversity of gifts, and measures of knowledge they have received, some having the place of the eye, others of the hand, others of the feet, and others which seem to be more feeble? 1 Cor. 12. and whether there be not a law which knits and binds these many members in unity of spirit, notwithstanding their bodily or appearing difference, even the royall Law of love, spoken of in James, and described in the 1 Cor. 13. a spirit in them, in the midst of the difference among them; which suffers long, which is kind, which envies not, which vaunts not it self, which is not puffed up, which behaves not it self unseemly, which seeketh not her own, is not ea­sily provoked, thinketh no evill, which rejoyceth not in iniquity, but in the truth, which beareth all things, which beleeveth all things, hopeth all things, indureth all things, This is my Commandement that you love one another as I have loved you, Joh. 15.

Eight Quaere, whether the contrary spirit to this, in those that professe themselves to be Christians, and mem­bers of Christs body, be not that murtherous spirit of Caine; forbidden by the 6 Commandement, according to Christs exposition thereupon Match. 5. under the expres­sion, of being angry with our brother without a cause; the instance whereof is there given, in judging and upbrai­ping one another, for the wants and defects either of natu­rall [Page 7] or supernaturall light; saying to our brother Racha, or thou foole, and whether it be not, that hatred against our brother, so much condemned in these, and the like places of Scripture. Let every one be swift to heare, slow to speake, and slow to wrath: for the wrath of man worketh not the righteousnesse of God, James 1.19, 20. hee that saith, he is in the light, and hateth his brother, is in darke­nesse even untill now, 1 John 2.9. In this the children of God, are made manifest from the children of the Devill. Whosoever doth not righteousnesse, is not of God; nor he that hateth his brother, 1 John 2.10. If a man say I love God, and hate his brother, he is a lyar; for he that loveth not his brother, whom he hath seene; how can he love God, whom he hath not seene? John 4. but why dost thou judge thy brother? or why dost thou set at naught thy brother? we shall all stand before the judgement seat of Christ.

Ninth Quaere, whether difference of judgement or opi­nion, either in naturall, or in spirituall men; professed and practised according to the above-said limitations, be not the just and lawfull liberty, which is due to every spirituall man, as he is a Christian; and to every naturall man, as he is a reasonable man. And whether this ought to be for­bidden or restrayned by the power of man, or can be without manifest tyranny and oppression and fighting a­gainst God: whether such a tolleration as this, be not ac­cording to the will of Christ, and for the profit of the whole body of Christ; and more justifiable by the word of God, then that unity of judgement and uniformity of practice in matters of Religion, which is submitted unto upon grounds of feare, or implicit faith; and practised onely or chiefly in conformity to that power of man, that commands and injoynes the same.

Tenth Quaere, whether such a tolleration, practised in a spirit of love, and meeknesse, one towards another, with in­quisitive mindes after truth, and faithfull hearts to that Government; under whose protection, men may be per­mitted to live in all godlinesse and honesty, according to the principles of nature, and of grace, may not consist with the unity, peace, safety, and prosperity of any state, or na­tion, under what forme of civill Government soever? and whether it be not the most likely meanes to preserve that Government whatsoever it be, from change or hazard. The Interest of consciences amongst all being hereby gra­tified, which is of neerest concernment to honest and ver­tuous men; and the selfe interest of the Clergy weakned and defeated; who, what Church formes soever they set up, will be ever imposing their private opinions, in mat­ters of Religion, for infallible truths, and incensing Prince against people, and people against Prince; and one sort of men against another, making their followers to espouse, and maintaine their unjust quarrels, till they become in­sensibly slaves to their ambition, and boundlesse power, instead of attayning to any solid, reall, or truly Christian reformation.

Eleventh Quaere, whether that wisedome and power of the Clergy, which hath taken upon it in all ages, to sup­presse Heresie and Schisme by humane Laws, and penal­ties, have not beene a perverting, and interrupting of that Law of love amongst the members of Christs body, which he commands. And whether they under the pretence of composing differences, and setling a Government over the body of Christ; by indeavouring to reduce all the members of the body, to unity of judgement, and unifor­mity [Page 9] of practise, in matters of Religion; upon grounds of outward compulsion, have not discovered in them­selves, that true spirit of Schisme described, 1 Cor. 12. (which they would seeme to extirpate) which despises all below it, and envies all above it, as unnecessary members, and fit to be cut off from the body; so defacing and di­viding the body of Christ, by labouring to make the whole body, but one member; and where then is the body?

Twelfe Quaere, whether the two principles before men­tioned, of supernaturall and naturall light, did not both meet together in their perfection in the person of Christ; and whe her as they are found in him, and doe shine forth in the glory of his face, are they not the Kingdome of God within us, Luke 17.12. which consists not in word onely, but in power, 1 Cor. 4.20. by which we are to be absolutely setled, and governed: and unto which we are to be subject in all our actions. Whether these two prin­ciples so professed, and practised, be not the two witnes­ses spoken of, Revel. 11. that are to prophesie a thousand, two hundred, and threescore dayes in sackcloath: and du­ring that time to be confined and fettered by the outward formes of mens inventions, set up and injoyned as the will and minde of Christ, by the power of man for the suppressing of Blasphemies, Heresie, and Schisme. Whe­ther, at the end of their testimony, the last enemy they are to conflict with, be not those, who having a forme of god­linesse, deny the power thereof, 2 Tim. 3. ver. 1. to 6. ma­king the Kingdome of God, to consist in word onely, and not in power: being of the spirit of that boasting Iew, 2 Rom. 17, &c. who rested in the law, who made his boasts of God, who knew his will, and approved the [Page 10] things most excellent, being instructed out of the Law, who was confident of his being a guide to the blinde, a light to them that sate in darknesse; and instructer of the foolish; a teacher of babes; having the forme of know­ledge, and of the truth in the Law; but notwithstanding all this, his praise was only of men, but not of God; whe­ther by this generation of men (which Christ Luk. 21.32. sayes, were not to passe away till his second comming) must not these witnesses have warre made against them, and be overcome, and slain, and must not their dead bo­dies lye in the great City? Jerusalem in forme or in letter, signified by the place where our Lord was crucified, and which in the sense of the Holy Ghost, is accounted Sodome and Egipt? and whether immediately after, shall not the spirit of God raise them up in that power and glory, which their enemies shall tremble at, and not be able to with­stand, whereby the kingdomes of this world, shall become the kingdomes of our Lord Christ, and hee shall Reigne for ever and ever: Ever so Lord Jesus, Amen. Come quickly.