A MOST HUMBLE SUPPLICATION OF MANY THE KING'S MAJESTY'S LOYAL SUBJECTS, READY TO Testify all civil obedience, by the oath, as the Law of this Realm requireth, and that of conscience; Who are Persecuted, only for differing in Religion, contrary to divine and humane testimonies as followeth.  Prov. 21.13. 
He that stoppeth his ear at the crying of the poor, he shall also cry, and not be heard.  
Printed 1621.   

This Book belongs to The New-England- Library, Begun to be collected by Thomas Prince, upon his entering Harvard-College, July 6. 1703; and was given by said Prince, to remain therein for ever.   

TO THE HIGH AND MIGHTY Prince james by the grace of God King of Great Britain, France and Ireland, our Sovereign Lord on earth. TO THE EXCELLENT AND NOBLE Prince Charles, Prince of Wales, etc. To all the Right Honourable Nobility, Grave and Honourable judges: and, To all other the Right worshipful Gentry 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 commandment of the King of Kings given to every poor Saint, 1. Tim. 2. (Let supplications, prayers, intercessions, and giving of thankes be made for Kings, and for all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty) doth cause in us a daily practice thereof in our secret chambers (as of duty we are bound) of which the searcher of all hearts beareth us witness; so let it be pleasing to 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 Honourable Meeting, assembled for the public weal of all your loyal subjects.  
Our miseries are: long and lingering imprisonments for many years, in diverse countries of England, in which many have died, and left behind them, widows, and many small fatherless children; taking away our goods, and other the like, of which we can make good probation: not for any disloyalty to your Majesty, or hurt to any mortal man: (our adversaries themselves being judges) but only because we cannot assent unto, and practise, in the worship of God, such things as we have not faith in; which if we should do, we should greatly sinne against the most High, Heb. 11.6. Rom. 14.23. as your Majesty well observeth in these words. It is a good sure rule in Theology, that in the matters of the worship of God, Quod dubitas, ne feceris: according to Paul's rule, Rom. 14. Let every man be fully persuaded in his mind.  
If we were in error in these things, 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 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 Rome, (that All must believe as the Church believes, and so practise, or else be cruelly persecuted) be most ungodly; then how can they avoid the like censure that practise the same things, contrary to their own judgement? 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 etc. and therefore, why may not we say, it is as great cruelty, for the learned Protestants to constrain us to practise those things in God's worship, which we have not faithin? 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 the learned say, they have the truth, and we are in error, that resteth to be tried, by the true touchstone of the holy Scriptures: If the learned 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 as 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 can, beseeching your majesty, and all that are in Authority to hear us. It concerneth our eternal salvation, or condemnation, 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: ch. 29. I delivered the poor that cried, and the fatherless, and him that had none to help him: the blessing of him 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 broke 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 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, that persecute poor men, only for matters of conscience. Not that we any way desire for ourselves, Papists, or others, any the least liberty from the strict observation of any civil, temporal, or humane law, made, or to be made, for the preservation of your Majesty's Person, Crown, State, or Dignity: For all that give not unto 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 soul, in that worship which he requireth, over which there is but one Lord, and one Lawgiver, jam. 4.12. who is able to save it, or to destroy it, which no mortal man 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 false hearted 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 your Majesty's profession; against the profession and practice of other Princes. The ancient, and latter approved Writers witness against it: so do the Puritans, or Calvinists: yea the establishers of it, The Papists themselves, inveigh against it. So that God, and all men do detest it, as is herein declared: And therefore 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, until the Harvest: Mat. 13.  
And so in humble manner we proceed.   

CHAP. I. The doctrine of the Holy Ghost contained in the sacred Scriptures, is the rule of faith; and not any Church, Counsel, Prince, or Potentate; nor any mortal man whatsoever. Proved.  
BY the Scriptures themselves, which are the writings of Moses and the Prophets, The Evangelists and Apostles. These are a sufficient Rule 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 to every good work, 2. Tim. 3.15. Secondly, because these writings were written that we might have certainty of the things whereof we are instructed, Luke 1.4. That our joy might be full, 1. joh. 1.4. and that we might believe, and in believing might have life, joh. 20.31. Thirdly, we are commanded, Not to presume (or be wise) above that which is written, 1. Cor. 4.6. For with this weapon Christ put to flight the devil, Mat. 4. and taught his Disciples, Luk. 24.27. & 46. and Paul taught Christ jesus, Act. 17.2. The godly are commended for searching the Scriptures, Act. 17.11. and commanded to search them, joh. 5.39. and they that will not believe these Writings, will not believe Christ's words, nor one that should come from the dead, joh. 5.47. Luke 16.31.  
If any Papist, or Atheist ask, how we know all, or any of these Scriptures to be inspired of God? We answer, The ear, saith job (12.11.) discerneth words, and the mouth tasteth meat for itself: And as the eye discerneth the light of the Sun, so doth our spirit discern these Scriptures to be of God, and that for these reasons: First, in regard of the majesty, wisdom, and Grace of them, from all other writings. For there is as great glory in these Scriptures, as in the making of this wonderful world, which may evidently be seen: Secondly, by their teachings, which excelleth all humane teachings, leading us from Satan, from this world, and ourselves; to God, in holiness, faith, love, fear, humility: Thirdly, the true events of them, or fulfilling of the Prophecies contained in them: Fourthly, the consent and agreement of all the parts of them; the like whereof cannot be showed of so many several Writers since the world began: Fiftly, the admirable preservation thereof against time, and tyrants, all which could not extinguish them: Sixtly, the devil and his instruments rage, against those that practise the doctrines contained in them: Seventhly, the conversion of thousands to God, by the power of the doctrine of them: Eightly, the vengeance of God upon such as have not obeyed them: Ninthly, the acknowledgement of them by the very professed adversaries thereof: Tenthly, the miracles from heaven confirming them: Eleventhly, the sight of a Saviour to man is only from them: And lastly, the simplicity of the Writers, and plainness of the writings. For God hath chosen the mean, contemptible and despised to publish the mysteries of his will.  
These are sufficient to persuade, that these holy Writings are inspired of God, and so able to make us wise to salvation, and perfect to every good work. These Scriptures contain the Law and Testimony, and if any Council, Church, Prince, or Potentate, speak not according to this word, it is because there is no light in them, Esa. 8.20. but we are commanded to hold them accursed, Gal. 1.8.9. For whosoever shall add unto these things, God shall add the plagues written herein: and who so shall take away from those 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, Revel. 22.18.19.  
Much by us shall not need to be written in this thing, it is so evident, and so generally acknowledged; except the Papists: only, we will bring some humane Testimonies. The Protestants affirm (Whites Way to the Church, Dedicated to the Bishops, pag. 12.) That it is the doctrine of the Church of England (Article six) that the Scriptures, comprehended in the old and new Testament, is the Rule of Faith, so far, that whatsoever is not read therein, nor cannot be proved thereby, is not to be accepted as any point of faith, or needful to be followed: but by it all 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, (pag. 1.) 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 that is a Party, cannot be a judge. And again, (p 17.) Which is the Church is controversal, which is the Scriptures, is not; therefore let that be the Rule which is out of doubt. Again (pag. 44.) The Scriptures containeth the Principles of our faith, and shall we not believe them? Or cannot we know them of themselves infallibly, without we let in the authority of the Church?  
This, and much more the Protestants have written, & sufficiently confirmeth: That no Church, nor man whatsoever, may be a Rule, or judge, in matters of Faith, but only the holy Scriptures: and whosoever teacheth, or practiseth otherwise, they must hold & maintain the Papists Creed, or Collier's faith, which the Protestants so much detesteth, & mentioneth (p. 6.) out of Staphilus his Apology, Thus: The Collier being at the point of death, & tempted of the devil what his faith was? answered: I believe, and die in the faith of Christ's Church: being again demanded, what the faith of Christ's Church was? that faith, saith 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 does earn the Catholic from the Heretical Minister, the true doctrine from the forged. For if this answer of the Collier, and the Papists conclusion upon it, be not sound, but detestable, as the Protestants confess, and cry woe unto the Papists for the same, and that justly: Then is it no less detestable in the Protestants, or any other, to require, or force any to yield so in Religion and Faith, that upon such a temptation, he hath no better answer to make, then 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 than the answer of the Collier, The faith that I believe in, etc. Oh how many millions of souls in this Nation (not Papists, but Protestants) live and die, and have no other faith then this!   

CHAP. II. The interpreter of this Rule, is the Scriptures themselves, and the Holy Ghost, in whomsoever.  
THe next in order, 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 understood: Unto which we answer, The two Witnesses shall be the only interpreter thereof, which are, the word of God, contained in the same Scriptures, and the Spirit of God, so are they called, joh. 15.26.27. & Act. 5.32. First, for the Scriptures themselves, although some doctrine in some places, be dark and obscure, as Peter speaketh, 2. Pet. 3.16. yet the self same doctrines in other places, are plain and manifest: For all the words of the Lord are plain, to them that will understand, and strait to them that would find knowledge, Prov. 8.9. And knowledge is easy to him that will understand, Prov. 14.6 Secondly, the Spirit of God, so saith the Apostle, 1. joh. 5.6. It is the Spirit that beareth witness, for the Spirit is truth, and joh. 14.26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance which I have told you: And joh. 16.13. Howbeit when he is come, which is the Spirit of Truth, he will lead you into all truth, for he shall not speak of himself, but whatsoever he shall hear, he shall speak, and he will teach you of the things to come. And 1. Cor. 2.10. For the Spirit searcheth all things, even the deep things of God: and vers. 11. For the things of God knoweth no man, but the Spirit of God. And 1 joh. 2.27. 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 taught you, you shall abide in him. And 1 joh. 3.24. Hereby we know that he abideth in us, even by the Spirit that he hath given us. And 1. Cor. 12.8. For to one is given by the Spirit, the word of wisdom; and to another the word of knowledge, by the same Spirit.  
The Scriptures be so plain in this, that the greatest adversaries thereof do acknowledge the truth hereof: Only in this lieth the difficulty, who it is that hath the Spirit of God to interpret the Scriptures, which is that sure Rule: which in the next place is to be handled.   

CHAP. III. That the Spirit of God to understand and interpret, is given to all, and every particular person, that fear and obey God of what degree soever they be, and not to the wicked.  
DEut. 4.5.6. Behold I have taught you Ordinances and Laws, as the Lord my God commanded me, that you do even so, etc. Keep them therefore and do them, for that is your wisdom and understanding in the sight of the people, etc. who shall say, only this people is wise and of understanding, etc. Psal. 25.12. What man is he that feareth the Lord, him will he teach the way that he shall choose, and vers. 14. The secret of the Lord is revealed to them that fear him, and his covenant to give them understanding. And Psal. 107.43. Who is wise that he may observe these things, for they shall understand the loving kindness of the lord Dan. 12.10. None of the wicked shall have understanding, but the wise shall understand; for God will do nothing but he revealed his secrets to his servants. Amos 3.7. And he that keepeth the Law, is a child of understanding. Prov. 28.7. & Luk. 21.15. For I will give you (my Disciples, that obey me and suffer for my sake) a mouth, and wisdom. And Luk. 12.12. And the Holy Ghost shall teach you what ye shall say: For Mat. 10.20. it is not you that speak, but the Spirit of my father that speaketh in you. And Mark. 4.11. to you (my followers) is given to know the mysteries of the Kingdom of God, but to them that are without, all things are in parables. And joh. 14.15. If ye love me keep my commandments, and I will pray the Father, and he shall give you the Spirit of Truth. And joh. 7.17. If any man will do his will, he shall know of the doctrine, whether it be of God or no. And Act. 5.32. Yea, and the Holy Ghost whom God hath given to all that obey him. And Psal. 119.99. etc. David had more understanding than all his Teachers, and then all the Ancients, because he kept God's precepts.  
Hence is plain to whom the Spirit of God is given: Even to every particular Saint of God, and it is no Private spirit, but even the Public Spirit of God which is in him, which enableth him to understanding, and so to declare the things given him of God: For that is a private spirit, that is not of God, though it be in multitudes: but the Spirit of God, though but in one Saint, is not Private: God's Spirit is not private, for it is not comprehended only within one place, person, or time, but is universal and eternal, so is not man's Spirit: Therefore mens is private, though in many persons: Gods is public though but in one person.   

CHAP. IU. Those that fear and obey God, and so have the Spirit of God to search out the mind of God in the Scriptures, are commonly, and for the most part, simple ones, poor, despised, etc.  
Our Saviour saith, Mat. 11.5. The poor receive the Gospel: and vers. 25. I thank thee Father, Lord of heaven & earth, because thou hast opened these things to Babes: It is so Father, because thy good pleasure was such. And the Apostle James 2.5. Harken my beloved brethren, Hath not God chosen the poor of this world, that they should be rich in faith, and Heirs of the Kingdom, etc. And the Apostle Paul, 1. Cor. 1.26. etc. Brethren, you see your Calling, that God hath chosen the foolish of this world, the weak of this world, the vile of this world, and despised, and which are not.  
For God's dealing is, to give unto the simple sharpness of wit, and to the child knowledge and discretion, Prov. 1.4. The Spirit bloweth where it listeth, joh. 3.8. and is not tied either to learning, or multitudes: Poor persecuted Michaih had the truth, against 400. of King Ahabs Prophets, 1. King. 22. so had jeremy, jer. 37. 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, Luke 2.7. A Carpenter by trade, Mark. 6. having not a hole to rest his head in, Mat. 8. and in his death contemned, and despised. His Apostles, in like manner, what were they but mean men? Fishermen, Tent-makers, and such like, having no certain dwelling place: in so much as the worldly wise Scribes and Pharises took notice of it, and reproachfully said, joh. 7.48. Doth any of the Rulers, or of the Pharisees believe in him? verse. 49. but this people that know not the Law are cursed.  
The truth of this is as plain as may be, that the Scriptures being the rule of Faith, perfect and absolute, and that the plainness of them is such, as that by the Spirit of God they may easily be 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 want wisdom, be he never so simple, let him come unto God, and he will give him, jam. 1.5. which is also confirmed by humane testimony.  
The Protestants confess, that in the Primitive Church, the doctrines and several points of Religion, were known and discovered, by the most mean of the people, and the Bishops exhorted them thereunto etc. Whits way, pag. 7. And that this rule is of that nature, that it is able to direct any man, be he never so simple, yea the most unlearned alive, may conceive, and understand it sufficiently for his salvation, pag. 9 And they relate the sayings of the Ancients in this time: First, Clemence Alexandrinus: The word is not hid from any; it is a common light which shineth to all men, and there is no obscurity in it, etc. pag. 32. Next Augustine: God hath bowed down the Scriptures to the capacity of babes and sucklings, that when proud men will not speak to their capacity, yet himself might. After him, Chrisostome: The Scriptures are easy to understand, and exposed to the capacity of every servant, and Ploughman, and widow, and boy, and him that is most unwise; therefore God penned the Scriptures by the hands of Publicans, Fishermen, Tent-makers, Shepherds, Neat-herds, and unlearned men, that none of the simple people might have any excuse to keep them from reading: and that so they might be easy to be understood of all men, the Artificer, the Housholder, and Widow woman, and him that is most unlearned: Yea, the Apostles and Prophets, as 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. Next justine Martyr, saith, Hear the words 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 judgement of the ancient Church etc. And further he allegeth, (pag. 21.) Theodoret, who writ of his times: You shall every where see these points of our 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 kind of Artificers: yea, all our women; not they only which are book-learned, but they also that get their living with their needle: yea, maid-servants and wayting-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 Wood-setters, discoursing of the Trinity, and the creation, etc. The like is repeated by others. And, say the Protestants, His doctrine that was Precedent in the Trent Council, That a Distaff was fit for a woman then a Bible, was not yet hatched etc.  
Oh! it were well, if the contempt of these pious practices, were paled only within the Romish profession, and were not practised in, and among those that profess themselves to be separated therefrom: As what is more frequent in the mouths of many learned Protestants, than these, and such like words: Must every base fellow, Cobbler, Tailor, Weaver, etc. meddle with the exposition or discoursing of the Scriptures, which appertaineth to none but to the learned? Yea, do they not forbid their own Ministers, to expound, or discourse of the Scriptures, Read the 49. Canon, which is: No, person whatsoever, not examined and approved by the Bishop of the Diocese, or not licenced, as is aforesaid, for a sufficient and 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 glozing or adding) the Homilies already set forth, or hereafter to be published by lawful Authority etc. 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 holy Scriptures, or matter, or doctrine, not being licenced by the Bishops: but also their own Ministers, who have sworn Canonical obedience to them. Yet when they are put to answer the Papist, who practise the same thing, they take up both Scriptures, and ancient Writers to confute it.   

CHAP. V The learned in humane learning, do commonly, and for the most part, err, and know not the Truth, but persecute it, and the professors of it, and therefore to be no further followed, than we see them agree with the Truth.  
THe next in order is, That seeing the Lord reveileth his secrets to the humble, though wanting humane learning; That we now prove, that on the contrary, God usually, and for the most part, Hideth his secrets from the learned, and suffreth 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 humane learning: The wise men of Egypt, how did they resist the powerful truth of God, delivered by Moses: yea, they resisted it, with such signs and lying wonders, as the heart of Pharaoh, and all his people was hardened against it, Exod. 7.11.12.18. & 8.7. And what was the cause of the destruction of Babel, but the trusting in the learned, Esa. 47.13. Thou art wearied in the multitude of thy Counsels, etc. And Esa. 44.25. I destroy the tokens of the Soothsayers, and make them that conjecture fools, and turn the wise men backward, and make their knowledge foolishness. The things of Gods dealing none of the learned of Egypt or Babel, could 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; But saith the Lord, Mal. 2.7.8. They are gone out of the way, they have caused many to fall by the Law, etc. Also Esay 29. Stay yourselves, and wonder; they are blind, and make you blind: they are drunken, but not with wine, they stagger, but not by strong drink, for the Lord hath covered you with a spirit of slumber, and hath shut up your eyes, the Prophets, and your chief Seers, etc. Therefore the Lord said, Because this people come near unto me with their mouth, and honour me with their lips, but have removed their hearts far from me, & their fear towards me, was taught by the precepts of men: Therefore behold I will again, do a marvellous work in this people, even a marvellous work, and a wonder; for the wisdom of their wise men shall perish, and the understanding of the prudent shall be hid etc. And Esa. 56.10. etc. Their watchmen are all blind, they have no knowledge etc. and these shepherds cannot understand, for they all look to their own way, every one for his own advantage, and for his own purpose. Also jer. 8.9. The wisemen are ashamed, they are afraid and taken, for lo they have rejected the word of the Lord, and what wisdom is in them, etc. Read jer. 14.14. etc. and 50.6. My people have been as lost sheep, their shepherds have caused them to go astray, and have turned them away to the Mountains etc. And Micha 3. ch. Night shall be unto them for a vision, and darkness for a divination, and he Sun shall go down over the Prophets, and the day shall be dark over them etc. For they have no answer of God. They build up Zion with blood, and jerusalem with iniquity etc. And Zeph. 3.4. Her Prophets are light and wicked persons, her Priests have polluted the Sanctuary, they have ●…rested the Law.  
And in the time of our Saviour, how had they made the commandments of God of no authority, by their Traditions? Mat. 15. And Act. 13.27. For the Rulers of jerusalem (the high Priests, Scribes ●nd Pharisees) knew not Christ, nor yet the words of ●he Prophets which they heard read every Sabbath day, but fulfilled them in condemning him. And our Saviour saith, thank thee O Father, because thou hast hid these things from the wise, and men of understanding, Mat. 11. And none of the Pharisees or Rulers believed on him, joh. 7.48. And the Apostle, 1 Cor. 1.20. Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made the wisdom of this world foolishness? And vers. 26. Not many wise men after the flesh, not many mighty, not many noble are called: and others more.  
Next, for the learned since the time of our Saviour, The Council of Ephesus, where were present 132. Bishops; of Seleucia, where were present 160. Bishops; related by the Protestants: how grievously did they err, in decreeing flat Arianism? Who is ignorant (knowing the Histories) that from time to time, both particular Popes, and General Counsels, have grossly erred in many things: Only, one we will mention, passing by Trent and others, the Council Lateran we mean, which for Universality was behind none; where were present two patriarchs, 70. Archbishop metropolitans, 400. Bishops, 12. Abbats, 800. Coventuall Priors, the Legates of the Greek, and Roman Empire, besides the Orators and Ambassadors of the Kings of jerusalem, France, Spain, England, and Cyprus, in which Council it was decreed: That all Heretics, and so many as in any point resist the Catholic Faith, should be condemned etc. And that the Secular powers, of what degree soever they be shall be compelled openly to swear for the defence of the faith, that to the uttermost of their power, to root out and destroy in all their Kingdoms, all such persons as the Catholic Church had condemned for Heretics, and if they do not, they shall be excommunicate: and if they do not reform within one whole year, than the Pope may denounce all his subjects absolved, and utterly delivered from showing or owing any fidelity or obedience towards him. 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 without contradiction: Tho. Beacon Come privil. An. 1567.  
And the Protestants say, that this imperfection hath hung so fast upon all Counsels and Churches: that Nazianzen saith, He never saw any Council have a good end, White pag. 83.  
Are not here sufficient Testimonies, proved from Scriptures and Experience, that the learned have usually erred, and that so often, the holy Scripture warneth us to beware of false Prophets, for many are gone out into the world, 1. joh. 4.1. etc. And will not your Majesty, your Highness, your Honours, 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 do, we can but bewail with the sorrows of our hearts: and are you not herewith satisfied? 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? binding our consciences by not suffering us to read and search the Scriptures? which if you abhor, as being the Romish practice, will you do that which is worse letting us read the Scripture, whereby we may know the will of our heavenly Master, and have our consciences enlightened and convinced; but not suffer us to practise that we learn and know, and that our consciences are convinced of by the Scriptures, whereby our sin, and condemnation, is made greater against God, than the blind Papist, as is proved, Luk. 12.47. but we must captivate our consciences and practice, to that which in our souls we know to be will, and contrary to the manifest law of the Lord, 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 Rome seethe, that jesus Christ is come in the flesh, & hath abolished the Priesthood of Aaron, and the Legal sacrifices, but the learned jews see it not to this day; nay the high Priests, Scribes and Pharisees saw it not, but for the publishing thereof persecuted Christ the Lord, & his holy Apostles to the death, calling their doctrine heresy, & them seditious enemies to Caesar, & what not? for which their cruelty we all justly condemn them so often as we read the holy history.  
And the Church of England seethe diverse damnable doctrines of the Church of Rome, this 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 Protestants see the iniquity of this, because they see all Churches are subject to err: But the learned Papists see it not, but have decreed, That who so resisteth any point shallbe judged as an Heretic, and suffer fire and faggot: for the which the Protestants and we justly cry out against them for all the innocent blood that they have shed.  
And we see most manifestly, that whatsoever is not of faith is sin, Rom. 14.23. and that no mortal man may make a law to the conscience, and force unto it, by persecutions; and consequently may not compel to any religion, where faith is wanting. But the learned of this land see it not, or rather will not practise it: but for our profession & practice of this truth, procureth your temporal sword (for their spiritual is without edge) to persecute us by casting us into prisons, where some of us have remained diverse years in lingering imprisonment, without hope of release, till our God persuade the hearts of your Majesty your Highness, your Honours your Worships, to take pity on us, our poor wives and children; or his heavenly Majesty release us by death. Will not succeeding ages cry out against these cruel courses of the Protestants, as well as they cry out against the cruelty of the 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 blindness of the learned jews, was: Not the obscurity of the Scriptures; but, that they winked with their eyes, lest they should see: and lest their honour and profit should decay, and come to nothing, joh. 11.48. and because their fear towards God, was taught by men's Precepts, 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 Gods.  
So the cause of the blindness of the learned Papists (in denying the Scriptures to be the only rule of faith) is, not the obscurity of the Scriptures: but, they receiving not the love of the Truth, God hath given them up to strange, and strong delusions: and the cause of their not receiving the love of the truth, being all those afore-named in the jews. And the Protestant well observeth, that the causes why the Papist deny the Scriptures only sufficiency, and strive so much for their Church's Authority, are two. First, That they might make themselves judges in their own cause: For who seethe not, that if the Church be the rule of faith, and theirs be the Church, which way the verdict will go? Next, For that the greatest points of their Religion have no foundation on the Scriptures: So that take away the Scriptures, and establish their Religion: but establish the Scriptures, and their Religion vanisheth, and that Mother of whoredoms that glorified herself, as a Queen shall be consumed, for her Merchants that are waxed rich through her pleasure and profits, shall wail and weep: The which, they now seeing, shut their eyes, lest they should see that, that should bring them from those Honours, Profits and Pleasures.  
In like manner, it may easily be judged by every indifferent heart, that the cause why the learned of this land will be blind, in not ceasing to constrain men to practise that in God's worship, in which they have not faith; nay, which is contrary to the light of their consciences: is, Not the obscurity of the Scriptures. But their winking with their eyes, lest they should see that, that would take away their honours profits and pleasures; For if Bribes blind the eyes of the wise, Deut. 16.19. then honours, profits, and pleasures, much more: For who seethe not, if none should be compelled to practise any thing in God's worship, but what they have faith in; which will make them read willingly, and worship holily: then the Honours, Profits, and Pleasures of the learned men, in respect of Spiritualty, would decay, although your Majesty might lawfully give them, what temporal Honours, Profits, and Pleasures, your Highness liked of.  
These are the true causes of the blindness of the learned: For so Christ saith, joh. 5. How can ye believe when ye seek honour one of another, and seeketh not the honour that is of God? And how can men but be blind in God's mysteries, when they look to their own way, for their own 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 build up their Zion (for so they account their Churches, or professions) with blood, and jerusalem with iniquity.  
If these learned could free us from the Lords wrath, or that they might answer for us, and we be free, it were safe for us to submit ourselves, and captivate our judgements and practice to them: but seeing they cannot so much as deliver their own souls, and that if the blind lead the blind, both must fall into the ditch, Mat. 15. and every one give account of himself to God, Rom. 14. and be judged by his own works done in the flesh, 2. Cor. 5. and that the soul that sinneth shall die, Ezek. 18. we dare not follow any mortal man in matters of salvation, further than we know him to agree with God's meaning in the Scriptures.  
Paul, the holy Apostle of jesus Christ, taught, that we should follow him no otherwise then he followed Christ, 1. Cor. 11.1. yea, Christ himself sent men to the Scripture to try his doctrine, joh. 5. The Apostles suffered their doctrine to be tried, and commended them that tried it, Act. 17.11. And the Protestants confess, White pag. 127. This doctrine was never misliked, till a Church arose up, whose silver being dross, and whose milk poison, could 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 do it ignorantly, not knowing thereof? even a murderer of himself in the highest degree: so he that drinketh spiritual poison, knowing it: for so it is unto them, they not having faith in it, he is in a worse estate, even a murderer of his own soul in the like degree. And therefore that Church, or those learned, that will suffer their doctrine to be tried, and yet constrain men to receive it and practise it, when upon trial, 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 both it and them according to their worthiness: only when it is advanced into the seat of God, and that given unto it, which appertaineth to the Holy Ghost, which is to lead into all truth; then ought all, as Hezekiah did unto the brazen serpent, detest it and contemn it.   

CHAP. VI Persecution for Religion is against the Law of Christ.  
FIrst, himself commanded, Mat. 13.30. with 38. Let the Tares and wheat grow together in the world, until the end of this world.  
Secondly, the same Christ our Lord, commandeth, Mat. 15.14. that they which are blindly led on in false Religion, and are offended at him for teaching true Religion, should be let alone, deferring their punishment unto their falling into the ditch.  
Thirdly, he reproved his Disciples who would have had fire to come down from heaven, and devoured those Samaritans that would not receive Christ: saying, Ye know not of what spirit ye are, the Son of man is not to destroy men's lives, but to save them, Luke 9.54.55. which plainly proveth that Christ would have no man hurt for Religion, although they be refusers of him.  
Fourthly, the Holy Ghost teacheth, the servants of the Lord must not strive, but be gentle towards all men, suffering the evil, 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 the snare of the devil etc. 2. Tim. 2. which plainly showeth, that repentance must continually be waited for, and not constrained by persecution; for repentance is the gift of God, and cannot be constrained at man's pleasure.  
Fiftly, Christ's Kingdom is not of this world, joh. 18. neither are the weapons thereof carnal, but Spiritual. 2. Cor. 10.4. And therefore the worldly weapons, of earthly Kingdom cannot accomplish the things of Christ's Kingdom.  
The reason of all these are: Because they who are now tares, may hereafter become wheat; they that now resist him, may hereafter receive him; they that are now in the devil's snare, even adversaries to the truth, may hereafter come to repentance: some come not till the eleventh hour: Mat. 20.6. If those that come not to the last hour, should be destroyed, because they come not at the first, than should they never come, but be prevented.   

CHAP. VII. The Testimonies and practices, of famous Princes against persecution.  
FIrst, your most excellent Majesty saith, in your exposition upon Revel. 20. ch. First Printed in Edinburgh, 1588. after in London, 1603. Sixtly, 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 come to seek the faithful, the faithful are those that are sought: the wicked are the besiegers, the faithful the besieged. And in your Highness' speech at the Session of Parliament 1609. you say: It is a sure rule in Divinity, that God never loves to plant his Church by violence and bloodshed.  
And in your Majesty's Apology for the Oath of Allegiance, pag. 4. you say, 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 Pag. 60. speaking of Blackwell, the Archpriest, your Highness saith: It was never my intention to lay any thing to the said Archpriests charge, as I have never done to any for cause of conscience, etc.  
And in your Majesty's Meditation upon the Lord's Prayer, your Highness adviseth, that in the matters of God's worship, we should not do that we doubt.  
Also that noble Prince, The King of Bohemia, hath written, thus: Notwithstanding the success of these latter times, 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, etc. For which cause, 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, or molest, or suffer to be persecuted or molested, any person whatsoever, for matter of Religion, no not they which 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 State etc.  
And for the practice of this thing, it is well known, that many great Monarches, Princes, and States, suffer Religion free, and do not constrain, the conscience of any man, by bodily persecutions: not only Heathen Princes, as the Turk, and Persian: but even Catholic Princes; and many Protestant Princes also.   

CHAP. VIII. Divers Testimonies of inferior men, against persecution.  
HIllar. contra, Auxen. The Christian Church doth not persecute, but is persecuted: and lamentable 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 humane aid to help God, and with worldly pomp and power to undertake to defend the Christian Church: I ask you Bishops, what help used the Apostles in the publishing of the Gospel? with the aid of what power did they preach Christ, and converted the Heathen from their idolatry to God? When they were in prisons, and lay in chains, did they praise and give thankes to God, for any Dignities, Graces and Favours received from the Court? Or do you think that Paul went about Regal mandates, or Kingly authority, to gather and establish the Church of Christ? Sought he protection from Nero Vespation, whose envy and hate against Christ made the Gospel, and the acknowledgement thereof more to flourish? 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, humane help must assist and protect the faith, ●nd give the same countenance: with, and by vain and worldly honours do men seek to defend the Church of Christ, as if he by his power were not able to perform it.  
Hill. con. Arian. The Church now, which formerly ●y enduring, misery and imprisonment, was known to be a ●rue Church, doth now terrify others by imprisonment, banishment and misery, and boasteth that she is highly esteemed of the world; whereas the true Church cannot but be hated of the same.  
Ambrose in his book of Widows: The Church overcometh the power of the adversary, not with worldly, but with spiritual weapons, which are powerful before God, ●o cast down holds and spiritual wickednesses.  
Damasc. 3. sent. cap. 33. The Gospel is preached through the world, which overcame not the adversaries ●hereof, through the sword, or by war: but a few naked, poor, unlearned, and scourged people, confounded, and brought to nought the wise men of the world: for how shall ●he Church otherwise have Martyrs, if she herself martyred others?  
jerom. in proaem. lib. 4. in jeremiam. Heresy is to be cut off with the sword of the Spirit; let us strike thorough with the arrows of the Spirit, all sons and disciples of misled heretics, that is, with Testimonies of holy Scripture, the slaughter of Heretics is by the word of God.  
Tertul. ad Scapul. It agreeth both with humane equity and natural reason, that every man worship God uncom●ompelled, and believe what he will; for it neither hurteth, nor profiteth any man, another man's Religion, or Belief: neither beseemeth it any Religion to compel another to be of their Religion, which willingly and freely should be embraced and not by constraint; for as much as the offerings were required of those that freely, and with a good will offered, and not from the contrary.  
Brentius upon 1. Cor. 3. No man hath power to make (or give) laws to Christians, whereby to bind their consciences; for willingly, freely and uncompelled, with a ready desire, and cheerful mind, must those that come, run unto Christ.  
Martin Luther, in his book upon the Civil Magistrate. The laws of the civil Government extends no further than over the body and goods, and to that which is external, for over the soul, God will not suffer any man to rule, only he himself will rule there: wherefore, wheresoever the civil Magistrate doth undertake to give laws unto the soul and consciences of men, he usurpeth that government to himself, which appertaineth to God, etc.  
Martin Luther upon 1. King. 6. 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 constrained by laws and statutes.  
Again, upon Luke 22. It is not the true Catholic Church, which is defended by the secular arm, or humane power, but the false and feigned: which although it carry the name of a Church, yet denyeth the power thereof.  
And upon Psal. 17. For the true Church of Christ knoweth not the worldly arm, which the Bishops now a days chief use.  
Again, in Postil. Dom. 1. post. Epiph. Let not Christians be commanded, but exhorted; for he that will not willingly do that whereunto he is friendly exhorted, he is no Christian: wherefore those that do compel them that are not willing, show thereby that they are not Christian Preachers, but worldly Beedles.  
Again, upon 1. Pet. 3. If the Civil Magistrate would command me to believe thus, or thus; I should answer him after this manner, Noble Lord, look you to your civil, or worldly government: your power extends not so fare 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 command? how do you think that God shall suffer you to thrust him from his seat, and set yourself therein.  
Many more might be produced: only we will add the judgement of some that are subject to troubles for their Religion, as we: the Puritans, so called, in their Adm to the Parl. This is a part of their Petition:  
That Papists, nor other, neither constrainedly, nor customably, communicate in the mysteries of salvation: as also their Supplication for Toleration printed 1609. in Pag. 21. etc.  
And lastly the Papists, who of all other have least cause to speak against persecution, in that the enacting it a law, proceeded from them, and is so usually practised by them where they have power: yet thus ●hey write, in a book full of wickedness, lately set forth, yet allowed by their Superiors. Moreover the means which Almighty appointed his officers to use in the conversion of K●ngdomes and people, was humility, patience, charity, &c saying Mat. 10.16. Behold, I send you as ●heepe in the midst of wolves; he did not say, I send you as wolves among sheep, to kill, imprison, spoil, and devour, ●hose unto whom they were sent: Again he said, ver. 17. ●hey to whom I send you will deliver you up in Counsels, ●nd in their Synagogues they will scourge you, and to Precedents and to Kings shall you be led for my sake: he doth not say you whom I send shall deliver the people whom you ought ●o convert into counsels, and put them in prisons, and lead ●hem to Precedents and tribunal seats, and make their Religion felony and treason. Again he saith, vers. 12. When ●ee enter into a house salute it saying peace be to this house; He doth not say you shall send Pursuivants to ransack and spoil the house. Again he saith joh 10. The good Pastor giveth his life for his sheep, the thief cometh not but for to steal, kill, and to destroy: he doth not say, the thief giveth his life for the sheep, and the good Pastor cometh not but for to steal, kill, and to destroy. Wherefore so much as is lawful for poor subjects, we humble beseech your Majesty, that converting of us by killing, imprisonments, confiscation of goods, ransacking and spoiling by Promoters and Pursuivants etc. laid aside (at which the Christian world is scandalised) it would please your Majesty, to give order that Disputations, Conferences, and sweet means may be used, for the discussion of truth, according to the doctrine of our Saviour and his Apostles, which is peaceable, modest, swasible, consenting to the good, full of mercy: and by those means, if we should he in error, your Majesty might easily gain us, etc. And if we should forsake our Religion, for fear of the loss of our temporal goods, imprisonments, hanging, and not out of information in belief, we should be but Atheists, and be worthy to be hanged up in deed, for dissembling with men, and violating all obligation to God, etc. These are their words: whereby we holding our peace, our Adversaries speak for us.   

CHAP. IX. It can be no prejudice to the Commonwealth, but much good, if freedom of men's consciences be suffered.  
We fear (notwithstanding all the manifest Testimonies of God and men) that the learned will labour to possess your Majesty, and the rest in Authority, That Toleration will be hurtful, and dangerous to the State: we will a little more therefore, most humbly entreat your patience: to hear us discover by Scripture and experience, that it will not: as also to take out of the way their objections.  
Abraham abode among the Canaanites a long time, yet contrary to them in Religion, Gen. 13.7. & 16.3. Again he sojourned in Gerar, King Abimelech bidding him dwell where it pleased him, chap. 20. & chap. 21.33.34. Isaak also dwelled in the same land, yet contrary to the King and his Subjects in Religion, ch. 26. jacob lived 20. years with his uncle Laban in one house, yet differed in religion, Gen. 31.30.33. The people of Israel continued 430. years in that famous land of Egypt, Exod. 12.40. afterward were carried into Babylon, where they remained 70. years, all which times they did differ in Religion, & yet no danger to the State. Come to the time of Christ, when Israel was again captive to the Romans, where lived diverse Sects of Religion, Herodians, Scribes & Pharisees, Sadduces, & Libertines, and Samaritans, besides the common Religion of the jews, Christ, & his Apostles, all of which differed from the common Religion of the State: which in all likelihood was the worship of Diana, which all the world (almost) then worshipped, Act. 19.20. yet all these lived under the government of Caesar, being nothing hurtful to the State and Common wealth; for they, were all subject to all humane Laws as was meet. And when s●me of these Sects began to persecute the truth (〈◊〉 usually falsehood doth persecute truth, but never 〈◊〉 falsehood) than these persecutors did most of all 〈◊〉 the State, and cause tumults, as appeareth, Act. 〈◊〉 etc. and 14.15. and 19.29. etc. and ch. 21. etc. 〈◊〉 whereas, if they would as freely have permitted the Tr●th, as the Truth could have suffered falsehood (lea●●●● it to God to punish) there should not have been 〈◊〉 trouble at all in the State, and Common wealth.  
Again, who is not well acquainted with the flourishing estates of the neighbour Nations, and that diverse; who tolerate Religion, their Weals, States and Cities are well and peaceably governed: Many sorts of Religions are in their Provinces, yet no trouble of State, no treason, no hindrance at all of any good; they have all one harmony in matters of State, giving unto Caesar his due; and for Religion, they suffer one another patiently, doing one unto another, as they would be done unto. And if any object the troubles of France, or of the Low Countries: it is easily answered, the fountain of them is, that those that hold persecution lawful, take up arms, or raise tumults: for which cause it is just in the Princes and States, to punish such severely for the breach of the Civil peace; not meddling with them for matter of conscience. None that we know, but Papists and Protestants, do persecute, and therefore are only lettered, but altogether without the Spirit of God, to persuade that persecution is profitable for a State: it being so wicked, and unprofitable, as hath been proved.   

CHAP. X. Kings are deprived of no power, that God hath given them, when they maintain freedom of Religion in their Dominions.  
WE are not ignorant, that the learned do persuade Kings and Princes, that they have power from God, to maintain God's worship and service, as well as civil peace, and so are maintainers of both Tables, and to punish false worshippers with imprisonment, death, or otherwise, as other malefactors of the second Table. Now concerning the latter, we freely acknowledge they have all of them power from God, to make humane Laws (that be just) for the government of their Kingdoms, and compel their subjects to observe them, and to punish the transgressors of them; and we all are to be obedient of conscience for the Lords sake. But here lieth the difficulty, where God hath given to all King's charge over his worship and spiritual service. For God is a Spirit, and they that worship him, must worship him in Spirit and Truth, joh. 4. If all Kings have this charge and power, then do all King's sin in this save one (if one): for many, do not at all think it is their charge, and so do altogether neglect it: and some do think it is their charge, and do maintain it; one, in one manner, and another in another, so that there can be but one, that do well in it, (if one), for there is but one Truth▪ all the rest do sin: some for not maintaining it at all, and some for maintaining it after a false manner; for a false worship is worse than none. And this one may very well be doubtful, because he is as subject to err as the others. And if he do err, and constrain his subjects amiss, they shall perish for their sin, and their blood shall be required at his hands.  
The learned say, that Christian Kings, have the same power that the kings of Israel had to maintain Mose Law: in which observe, no other kings had power o● charge, to maintain that Religion, but only the Kings of Israel, and yet the Common weals did continue long, and flourish, to them and their seed after them, to many generation: but in these days, diver Kings say they are in the place of the Kings of Israel and say, they maintain the Religion of Christ's Gospel; yet differ so much, as they count one another Idolaters and Heretics, for maintaining his way.  
May it please your Majesty to give us leave to ask of your learned, in what place of the word of Go your charge standeth? We often read of your charge in civil things, and that your power is from God, an he hath given you a sword to punish evil doers, and defend the innocent; but not to support any Religion, nor suppress any Religion, by your earthly sword, now in the time of Christ. But we read that Kings have given their power and authority to the Beast, Revel. 17. to uphold an Antichristian Religion, and their be ten, or many of them that do it: Therefore it behooveth all Kings, that do by power and force, uphold any Religion, to suspect themselves, lest they be of those ten that uphold the Beast, and fight against the Lamb: And also let them fear, lest seeming to uphold true Religion, they sit in the consciences of men, where Christ should sit: For Christ is the alone King of Israel, without a fellow, or substitute, as your Majesty well observeth, in your Highness' Apology, Christ is the Church's Monarch, and the Holy Ghost his Deputy.  
But we know, that they will answer us; your Charge is in the Law of Moses, (for in the Gospel they have no colour, for Rom. 13. maketh nothing for this purpose, Caesar being a Heathen King, to whom God gave no authority, nor sword, for matter of Religion). They say, the children of Israel were commanded to destroy all the inhabitants of the Land, Deut. 7. jest they entice them to serve their gods, Exod. 23. And false Prophets to be slain, Deut. 13. These are their strong holds. For answer unto which: First, the sins of these people were full, and the Lord would destroy them and give their possessions to Israel: but the sins of the refusers of Christ are not full until the end. Secondly, the children of Israel had a special command from the Lord to destroy them; but the kings of Nations have no command at all to destroy the bodies of the contrary minded, they are forbidden to pluck up the tares, Mat. 13. Thirdly, the Canaanites would have rebelled against Israel, and have destroyed them: but the contrary minded will not rebel against their Kings; all that do let them be cut off: Fourthly, the Heads and Rulers of Israel, could command and compel the people to observe those carnal Rites & Ordinances of the Law: but the Heads of the Nations cannot compel their Subjects to believe the Gospel; for faith is the gift of God, which faith if they want, all that they do in God's worship is sin, Rom. 14.23. Heb. 11.6. therefore they cannot compel any to worship, because they cannot give them faith: for which cause, the Lord in wisdom see it not meet to charge Kings with a duty which they cannot perform: For to acceptance with God, there must be a willing mind, 1. Cor. 9 and faith: but seeing it is not in their power to work either of these, but the work of God alone, as your Majesty saith, in Parl. 1609. God will never require it at their hands: The blood of the faithless and misbelieving shall be upon their own heads; for he that will not believe shall be damned.  
Again, seeing they grant the law of Adultery, Theft, and the like, to be changed, and is not now to be exacted according to that Law: for the judicials were but for that time, place, and person, as your Majesty observeth in Parl. 1609. why should not this, Deut. 13. be changed also, for the causes aforesaid? as also because Christ and his Apostles hath expressly forbidden it, as hath been proved; reserving for such a sorer punishment, Heb. 10. For if that Law should now be exacted, all Kings would be deprived of many their faithful subjects, and the Cities of their habitation, with all their substance, that is therein must be burned with fire, and made a heap of stones for ever: which God forbidden.  
This we hope your Majesty, and the rest in Authority, may see there is no comparison, between the Kings of Israel under the Law, and the Kings of Nations in the time of the Gospel in matters of Religion Many things might be writ, to prove that Kings are not deprived of that power which God hath given them, by suffering the Freedom in Religion: as also the high impiety of all such as force the conscience by persecution. But this may suffice, the Almighty blessing it: which, with your Kingly and Honourable Consultations; we commend unto the King of Kings, with our uncessant prayers, for such success, as may tend most to his glory, and the prosperous estate of this Kingdom.  
The King's Majesty loyal subjects in all lawful obedience, unjustly called Anabaptists.