The Testimonies of the fore-mentioned Divines against Toleration.
Dr. Corn. Burgesse Serm. before the house of Commons Novem. 5. 1641. p. 60. London, printed for C. Meredith at the Crane in S. Pauls Churchyard. 1641.
GIve me leave, I beseech you, to speak freely to you; I will do it humbly too.
At your first sitting down, you expressed many brave and noble Resolutions, of giving Gods business the precedency of all other your Affairs: and your beginnings promised much. Howbeit, I know not how it comes to pass, but so it is, that Gods work lies yet undone. Matters of Religion lie a bleeding; all Government and Discipline of the Church is laid in her Grave, and all putredinous Vermine of bold Schismaticks and Frantick Sectaries glory in her Actes, making her fall their own rising to mount our Pulpits, to offer strange fire, to expell the gravest, ablest, and most eminent Ministers in the Kingdome; (if not out of their Pulpits yet) out of the Hearts of their People, as a company of weak men,
Formalists, Time-servers, no Ministers of Christ, but
Limbs of Antichrist; having no calling except from the Devil; and to forsake our Assemblies as Babylonish and
Antichristian; so as in short time they will not leave us the face of a Church. And yet
No Course is taken to suppress their fury and to reduce them to Order, which (as things now stand) will never be, till you put your hands to the Cure. I beseech you therefore, in the
P. 63.
Name of that great God, whom you serve, and who hath hitherto blest you, and for the Peace and Prosperity of this Church and Kingdome, to resume and
[Page 16] pursue your first thoughts of setting up God and his ordinances, as becomes you in a regular way—that our Church and the Government thereof may be no longer laid waste, and exposed to Confusion, under the plausible
P. 64.
pretence of
Not forcing mens Consciences. To put all men into a course of
Order and Uniformity, in Gods way, is not to force the Conscience; but to set up God in his due place, and to bring all his people into the paths of righteousness and life.
Serm. before the Commons at a publick Fast March 30. 1642 p. 35.
Be there none of you that fore-see the fatal mischiefes of leaving all men to their liberties in the things of God, and yet want hearts to use your Skill and Interest, to make hast to setle matters of Religion, lest you come too late with a Remedy when the Disease is grown incurable, and the Kingdome grown to that pass (as the grave Historian noted of old
Rome) that it can neither bear the malady, nor endeavour the Cure? Do you not see or hear daily of the Disorders, Sects, Rents, and Schisms
P. 46.
that every where bud forth already, and threaten all Order, Unity, and Governments? give the water but a passage without speedy making up the Banks, and you Know how some whole Seas will break in upon us, and render all irrecoverable and incurable. If one difficulty occurs to day, it will be doubled, yea multiplyed to morrow. There is no
Hydra so fertile of heads, as Errour and Schisme grown to some strength and maturity, it will ask you but a short time of
Co [...]nivances afterwards: there will be no curbing nor shaming of it. Nothing is so confident as ignorance, impudent as falshood, and catching as Errours.
Serm. before the Commons at a publick Fast April 30 1645. p. 5. & 52.
Take heed of those spirits of Errour, who with fair (speciouse, pargetted, gloing words seek to make
[Page 17] merchandize of you, beguiling unstable Souls. Beware of those compliances with, and Indulgences to all sorts of Sects and Schisms now pleaded for, both by word and writing, as it were a part of Christs Legacy, and his Peoples liberty to be of what Religion they will; to be tolerated in any opinions never so erroneous and pernicious (until further light:) that it is the Magistrates duty to protect them in that liberty; and that the contrary thereunto is to persecute Christ.
Hath God inserted this as one main branch of his Grand Covenant with his People under the Gospel, I will give them one heart and one way that they may fear me for ever; * that is, that they may all call upon the name of
Jer. 32. 39.
the Lord to serve him with one consent?
Zeph. 3. 9. Did Christ ascend up on high and give gifts unto men, and gave some Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ, till we all come,
[...] into the unity of the Faith; and, is it Persecution, and Antichristianisme to engage all to
Ʋnity and
Ʋ niformity? Doth
Paul bid the
Philippians to beware of the Concision?
Phil. 3. 2. Doth he beseech the
Romans to mark those which cause Divisions and Offences, contrary to the Doctrine which they had learned, and to
And yet the Author of Libert. of Consc. (p. 32.) tells us that this Text is little [...] the purpose.
avoid them; and that upon this ground, that they who are such, serve not the Lord Jesus, but their own bellies, however by good words and fair speeches they deceive the Hearts of the simple?
Rom. 16. 17. Doth he writing to the
Galatians, wish,
I would they were even cut off that trouble you, Gal. 5. 12. And it is such an hainous offence now, for the Faithful Servants of Christ,
[Page 18] to advise you to the same course? O Heavens! be astonished at this; and blush for the Ignorance of some, and Impudence of others, that dare so boldly press for such a
Toleration which none but
[...]ain destructive thoughts of carnal men can look upon without indignation and horror.
Beware how you hearken to these Empiricks and Syrens, who seek to Charm the World into a deep Sleep, by presenting their Confidence of a necessity of complying with all sorts of Sectaries, yea of trusting the Sword in their hands, and to defer the setling of matters of Religion during the War, for fear of losing the
Godly Party (as too many proudly stile themselves, by way of difference from all that are not of their opinions and ways) what is this but to teach God a new Form of Politicks, to proclaim, that it is not always safe to hold out the Truth of the Gospel, and to command all men to embrace it, but much safer to halt between two opinions? Belike
Josiah went beyond his bounds, when after himself had sworn a solemn Covenant to the Lord, he made all
Judah and
Benjamin to stand to it, and made all that were present in
Israel to serve the Lord their God. 2
Chron. 34. 32, 33. and
Asia much more, when he drew all the people into a Covenant,
That whosoever would not seek the Lord God of Israel, should be put to Death, Whether small or great, Man or Woman, 2 Chron. 15. 13.
The Author of Lib. of Cons. p. 28. assures us the contrary, when he tells us that what was done by the Kings of Israel & Judah, cannot be reasonably made a rule to Magistrates now under the Gospel.
But the amble and transcendant Commendations which the Lord gives unto these pious Kings, especially in reference to their sincerity, and zeal in reforming and setling of Religion in one
Ʋniform way, may sufficiently warrant and encourage all Religious Magistrates; to take care that all under their
[Page 19] Government, should all serve the Lord
with one shoulder; this being not a Tyranny over men, but the Priviledge, of the Gospel. Beware yet, at last, of that thought, that
it is not yet time to build the Lords house, Judah paid dear for this, as I have heretofore shew'd you at large, on
Psalm. 76. 10. and in my former
Sermon on this Text; and therefore, shall spare my self and you the pains of inlarging at the present. Setle this in your hearts; Gods Truth, the true Worship and Discipline of Christ, set up and established in one Uniform way., never prejudiced any Nation or State (where it had free passage) in the least degree, but hath ever been their safety, happiness, and honour. It is Errour (how much soever cryed up) not truth, (how much soever cryed down and blasphemed) that makes and foments Rents and Factions.
Honourable and Beloved; yet another word of Exhortation
Mr. John Ward of Ipswich in his Serm. before the Commons March 26. 1645. p. 49. London printed for C. Meredith. 1645.
to judge for God, and as God judgeth. 1. For God. There are matters of God, as well as matters of the King or Kingdom; the care whereof must be upon you as well as upon us; his Church, his Kingdom, his City, his House, his People, his Spouse, his Children, his Body ye as nursing Fathers, must tender the good and welfare of them, that they may find Harbour, and Protection, enjoy their just Priviledges, and Liberties, wherewith Christ had made them free: not such Licentiousness as is abus'd for a Cloak of Naughtiness. Ye must see to Order and Unity amongst them, that there be no Rents and Schism
[...]; surely our Saviour that Ascended into Heaven, and gave gift to men, some Apostles,
&c. that wee might all meet in the Unity of the Faith; and hath divers times, and after sundry manners, given that very thing in Charge to his Ministers, would not have the
[Page 20] Magistrate left at large from providing, and endeavouring, that speaking or following the truth in love, we may grow up, making increase by edifying our selves and one another in Love.
Ye must do that, which we are to pray that ye do, viz. Take a Course that Christians may live in a Peaceable and quiet life in Godliness and Honesty, not in strife and contention.
There is—his name, it may not be blasphemed, dishonoured. This day, it must be sanctified.
This Gospel. Ye have Authority, and it is your duty to provide that it be duly preached: That it be truly taught: not blended, adulterated, made another Gospel.
P. 50.
This worship; it must not be corrupted by Idolatry, superstitions,
Innovations, lest God be worshipped in vain while they teach for Doctrines the Commandments of men. This Ministery; it ought to be purged, planted, lights set up in every Bowl of the Candlestick, encouraged, maintained, and abetted in the work of the Lord.
These Sacraments; it is your honour as your duty to se that they be kept pure in the celebration and ministration of them. There is a booker case for it.
Numb. 9. 7. There were certain men,
&c. but if this be not full, the Presidents. 2
Chron. ch. 15. ch. 30. and ch. 35. will rule the Case for the Civil Magistrate, and make out this: That where the Doctrine and Discip
[...]e of the Church doth not, or cannot prevail, the Magistrate must interpose his Coercive Power for restraint and remedy.—In a word: God hath many things amongst us that must be protected and maintain'd; and the matters of God have many adversaries which must be watched,
[Page 21] and suppresse
[...]; for ye bear not the sword in vain▪ ye are Gods Ministers attending continually upon this very thing. Magistrates and Ministers have (as ye see) one common style of Office; that ye in the place, and we in our Function and Order, should mind and promote the things of God; ye by the Sword, and we by the Word; you are Keepers of both Tables, the first and great Commandment,
P. 15.
as well as the second that is like unto it; both come sometimes as occasion is, under your cognizance.
And ye know what a brand sticks to this day upon
Gallio (though an Heathen Magistrate) that he cared not for the matters of the Law and Worship, (according to the Law) when question was brought; no, though there were Insurrections and Tumults upon that occasion: and for
Gamaliels counsel,
Refrain from these men and let them alone: for if this Counsel or this Work, be of men, it will come to nought; but if it be of God, ye cannot overthrow it, lest happily ye be found even to fight against God If this be true, the Auth. of the Prop. for King and Kingdom shewed more zeal than knowledge, when having mentioned the Counsel of Gamaliel, he thus addes. I wish to the Lord, the great Ministers of our state would be content to be no wiser men then Gamaliel. p. 36. p. 26.
. Though it be found within the Bible, yet it is not of like Authority with one of
Solomons Proverbs or Maxims of Policy: It hath no otherwise the approbation of God for good, then the Designe of
Pharaoh, or the crafty Counsel of
Achitophel, which are also recorded in the Scripture: it will not consist with other rules of the Word, and it hath been condemned as unsound, and unsafe by many godly wise men; we have more sure words of Scripture, out of which we draw the Doctrine of the Magistrates power
[...]nd duty in the matters of God and Religion, then the loose speech of such a Neutralist and time-serving Politician as
Gamaliel was. Go on therefore, I beseech you as you began; take us the little Foxes as well as the ravening Wolves; These be they who separate
[Page 22] themselves, sensual, not having th
[...] Spirit. They Boast indeed (much) of the spirit, but they manifestly do the works of the Flesh. They plead for liberty, but it is licentiousness.
Liberty of Conscience they term it, but it is Liberty of Practice, that every man may do what is good and right in his own eyes: they pretend to nothing but Piety and Godliness, and seem as if they would be content if they might but have a bare subsistance in the profession of it. So did the Jesuits to learning, when they first appeared upon the Stage, but when they had once insinuated themselves into the good Opinion of Princes and States, how well they answered the Expectations; and requited the kindness of those who nursed them up, all the Christian World sees and feels to their cost at this day. They ask but
Connivance and Toleration, but if they once meet in a Confluence, and find themselves strong enough to run in a stream; let but a Damm be Pitcht down to restrain or oppose their Madness, or men follow not on, to indulge and gratifie their humour, it would soon appear, whether or no they rage and swell and get over, or bear down afore them all that should stand in their way. They did seem a while to cry up the
Order of
Parliaments and of the
Civil Magistrate, and have their persons in admiration, but meerly for advantage, that so they may get above all Ecclesiastical Authority; and when they are once up to their height, what they will do with the Ladder, they hope to climb and ascend by, is not hard to conjecture; they reckon themselves the Wheat in the Field, and when once they are ripe, they will easily be content to have all that threshed of, by which they received their growth. Ye have heard of the Fable of the Snake and the Country-man that brought it unto the fire,
[Page 23] I shall not need to apply it, already they begin to remove the old Land-marks and straiten their Bounds, they deny their claim up to an high Water-mark, and make their Banks, and inclose for themselves to the very Channel side: But whether it be holden fit or seasonable that these
Libertines [...]e decried; for my part, I cannot yet discover by any activeness to suppress them: only seeing the evil and fore-seeing the mischief, I have given the warning, that at least I may deliver mine own Soul. I pray God the Remedy be not deferred till it be too late, and ye be driven to play an after-game to an extream hazard and disadvantage.
I doubt not but your Souls abhor that bloody Tenet
Mr. Wil. Good, Serm. before the Commons, March 26. 1645. p. 36. London printed for C. Meredith. 1645.
to the Souls of men, That it is the duty of the Magistrate to Tolerate all Religions. You have carried out the Dust behind the door, and this Opinion will bring all the mire in the streets into the house of God again.
Cambyses had a lust to marry his Sister, and his Counsellors told him, there was no Law whereby to do it: But withall they told him, there was a Law that the Kings of
Persia might do what he list, and by this he might marry his Sister. What it is that shall be unlawful, if this be lawful, for every man to make a Law and Religion for himself?
Put some stop by your Authority to the growth of Errors, that are destructive, to the power of Godliness, and let not this suspend your Sanction, because some that broach them pretend to Godliness; an enemy, the more like he is to a Friend, the more dangerous.
The third Use of Confutation; it is of the
Remonstrants, [Page 24] Sure this Gentleman is mistaken, I always thought Remonstrants and Arminians had been the same.
Arminians and
Socinians, who endeavour from
Mr. Tho. Thorowgoods Serm. before the Commons at a solemn fast Dec. 25. 1644. p. 10. his Text, Phil 4. v. 5. Let your moderation be known unto all men. Lond. Pr. for Chr. Meredith 1645.
my Text, to get countenance for that Babylonish
[...]ror, the allowance of all opinions, as if because the Apostle saith, Let your moderation be known unto all men; therefore all Mens Conceits must be born with in Religion, and every one suffered in what he supposeth to be Truth: it is a cunning and couse
[...]ing Devise, that st
[...]es in with corrupt nature; but because it offers violence to my Text, I cannot be true to it, or you, if somewhat be not added by way of Vindication; and it shall be in these Six Particulars. First, is it probable that our Apostle, who elswhere, almost every where, is so zealous for Unity against Schisms, should in any sort Tolerate them, and so voluntarily open a wide Door for division? In this very Epistle he writes for Peace even passionately but with might Power,
Phil. 2. 1, 2. If there be any Consolation in Christ, if any comfort of Love, if any fellowship of the spirit, if any bowels and merc
[...]es, fulfill ye my joy, that ye be like-minded, having the same Love, being of one accord, and of one mind. And in the next Chap. 3. 16.—Let us walk by the same Rule, let us mind the same thing: Expressions different from all licentious Tolerations: The same Apostle abounds in serious Dehortations from Schismes and Dissentions,
Rom. 13. 12, 16, 17. and as carnal. 1
Cor. 3. 3. and in other places: And he doth very often exhort with earnest words and arguments, not only that we be like-minded,
Rom. 15. 6. Phil. 2. 2. and of one mind, 2
Cor. 13. 12. but of the same mind, 1
Cor. 10. 10. joyned, yea joynted together in the same mind, and in the same judgment: And is here the least approbation of that multiplying Doctrine? neither will that excuse
[Page 25] so long as they all breath Christ, tend to the advancement of Christ; it matters not: but let St.
Paul answer this Objection also, is
Christ divided? 1
Cor. 1. 13. Consider it well, and season your consideration with that of our Master Christ himself,
Mar. 9. 50. Have salt in your selves, and have peace one with another: If we were preserved by hum
[...]ty from the corruptions of self-opinion, it would be no
[...]rd matter to embrace unity
Secondly, such allowance would prove destructive to Holiness both Personal and Domestical; Omnis Religio & nulla Religio, would soon be the same: Suppose the Husband of one opinion, the Wife of another, the Children, it may be, of one or two other, and the Servants of as many more; what shall the Master of the house do here? how perform the Family duties? diversity of Opinions, like so many Hatchets interrupting their Prayers, 1 Pet. 3. 7. chopping all Devotion and Piety in pieces: as the Duke of Wittenberge was wont to say, New Garment [...] introduce new Manners, new Manners bring in new Men, and new Men thrust out the old; so Opinions suffered will devour the old; and the Toleration of every Religion will destroy all Religion: and in conclusion leave no Religion at all.
Thirdly, this Liberty is inconsistent with civil tranquility; the bleeding condition of our own Nation at present, is a living, almost a dying witness of this: and if that one Religion of Popery, so tolerated as it was, hath brought in upon us so many destructions; what will that multiplication do, but hasten desolation without recovery; for every part would endeavour to support it self, to the prejudice of the rest;
et dum de Religione certatum est Regio, [Page 26] dum de caelo terra amissa, as it was said long since.
Fourthly, the late Bishops of Ireland may put this Liberty to silence and shame; for when not long since a Toleration of Popery in that Kingdom was proposed, they said; To give the Papists a Toleration is a grievous sin, and will make us accessary to all their Abomination, and the perdition also of seduced Souls.
Fifthly, this may be currant Doctrine
[...]ongst the
Turks, and
Defence of Prop. p. 20. highly commends this judgment of the wise Emperour Solyman and is sorry that his Adversary is of another humour.
the grand Seignior told his M
[...]s
[...]i; that is, his chief Priest, As a Garden is beautified with varity of flowers, so his Empire would be adorned with diversities of Religion: let such
Toleration find allowance in the
Turk's Paradise; it shall never, I trust, be planted in the Paradise of God.
Sixthly, We have undertaken all in the National Covenant, the establishment of
Ʋniformity; and how can that stand with this
Omniformity indeed
Nulliformity, I understand not: it was a prodigious thing in the dayes of
Jeremiah the Prophet,
Jer. 2. 28. According to the Number of thy Cities, are thy Gods, O Judah: Here would soon appear another kind of multiplying and increase; but though this Fancy be never so plausible, Divine providence hath shut it out of our Camp by our Covenant, a
M. Hump. Hardwick, Serm. before the Commons June 26. 1644. p. 43. London, printed for C. Meredith. 1645.
thing pleasing to God and profitable to the Kingdoms, by which there is, and through Gods blessing may be the most famous Blow given to the Whore of
Babylon, and her Bastard Imps that ever yet was: Now to have this stick amongst us, or laid aside, whilst Malignants and Sectaries live in our Bosome, blessing, and in secret applauding themselves, that they have neither taken this, nor any of your former protestations. This is our case and I appeal to wiser Judgments, whether this may
[Page 27] not be the way to Lessen the Honour and Authority of the High Court of Parliament. Consider I beseech you (
Worthy Mr. Arth. Salwey before the Commons, Octo. 25. 1643 p. 19. Lond. Pr. for C. Meredith 1644.
Christians) that the Vows of God are upon you, you have abjur'd Neutrality in your late solemn Covenant, far be it from any of you to glory in a luke-warm indifferency, as if it were a piece of singular Policy: you have with your Tongues renounced this Neutrality as detestable. Follow the Lord in promoting a National Reformation, you have an admirable Pattern; the zealous Prophet
Elijah: I wish from my Soul that a double portion of his Spirit, may be given unto you, that you may act in his Power and Spirit▪
[...] Elijah oppos'd Idolatry and Oppression, so do ye: down with
Baals Altars, down with
Baals Arch-Bishops, Bishops, Dedus, Chapters, &c.
Priests; do not (I beseech you) consent unto a
Toleration of
Baals Worship in this Kingdom upon any Politick consideration whatsoever—Give me leave to be your Humble Remembrancer, the mouths of your Adversaries are opened against you; the hearts of your true Friends are griev'd, that so
Honest Royalists.
many Delinquents are in Prison, and yet but very few of them brought to their tryal. Ye cannot preach, nor pray them
Errours and Heresies.
down directly,
Mr. Willi. Reyner before the Commons, Aug. 28. 1644. p. 12.
and immediately—well, that which the
Word cannot do, the
Sword shall; that which the Water cannot wash out, the Fire will burn out; unto this particular the Apostle apply's this very
Haggai 26, 7. Lo [...]d. printed for Sam. Enderby 1644.
Text in part, namely concerning the shaking of the Heavens,
&c. an Earthquake (as wee have heard) was appointed to shake down the Ceremonial Ordinances; Now if this were necessary for the abolition of that Divine Worship, which had sometimes been by Gods own holy Institution, how much more shall that which hath been of Humane Invention (yea the very fumes and fogs of the bottomless Pit) to Gods infinite
[Page 28] displeasure and dishonour, be
[...]bled down with Violence, and Vengeance to Hell, form whence it came.
There is a word of Exhortation behind, and I beseech
Mr. Tho. Cases Sermon before the Commons, May 26. 1647. p. 33. London print. for Luke Fawne at the Parrot in Pauls Churchyard. 1647.
you suffer it.
First, to you
Honourable and noble Patriots, who are called to be Reformers and Healers of a poor broken Kingdom. Doth not indeed the punishing and suppressing of spiritual Whordoms against God, Idolatry, Heresie, Blasphemy, and the rest: doth it not belong unto you, as well as the punishing bodily Whordoms, Theft, Murder,
&c.? doth it indeed belong to you only to look to the Civil peace, and to let Religion, and Truth, and the Worship of God stand or fall to their own Master? fight God, fight Devil, fight Christ, fight Antichrist; catch that catch can; you have nothing to do but to stand by and look on▪ say so then; speak out, publish it in your Declarations to the World, and let the People of
England know, that it is the right and liberty, to which the Subjects of
England are born, that every man hold what he please, and publish, and preach what he holds: that it is the Birth right (as some would have it) of the freeborn people of
England, Every man to worship God according to his own Conscience; and to be of what Religion his own Conscience shall dictate: do so, and see (Fathers and Brethren) how long your Civil peace will secure you when Religion is destroyed; how long it will be ere your Civil peace be turned into Civil War! for no doubt if this once be granted them, but they may in good time come to know also (there be them that are instructing them, even in these principles too) that it is their birthright to be freed from the Power of Parliaments, and
[Page 29] from the power of Kings;
And to take up Arms against both, when they shall not vote and act according to their humours. Liberty of Conscience (falsly so called) may in good time, improve it self into liberty of Estates, and liberty of Houses, and liberty of Wives, and in a word liberty of perdition of Souls and Bodies.
Right Honourable and worthy Gentlemen: I cannot stand to dispute▪ This only would I know of you; Are Idolaters, and Hereticks, and Blasphemers, and Seducers, are they evil doers? if so, then look to your charge. Rom. 13. 3. 4. Rulers must be a Terror to evil Doers, unless ye mean to bear the Sword in vain▪ And if you will, God will not, and if God take the Sword into his own hand once, (as he seems to be a doing of it) he will smite to purpose; he will execute Vengeance throughly: both upon the evil doers, and upon you that have not been a Terror to them. Oh therefore up and being doing, that ye may deliver the Kingdome out of the hand of the Lord; for it is a fearful thing to fall into the hands of the living God. O let not your patience (I hope it is no more all this while) be interpreted a Connivence, and your Connivence be taken for a Toleration, it may be the Kingdoms ruine, but it will be your sin.
Serm. before the Com. Feb. 19. 1645. p. 25.
Fathers and Brethren, how will ye call this keeping of Covenant with God? Had we a Parliament of Apostate
Julians, of whom it is reported, that at what time he opened the Temples of the Heathenish Gods, he set open the Christian Churches; call'd home all the Christians whom he had banish't, both Orthodox and Heretick, and gave them (as we call it) Liberty of Conscience; but as
Austin more truly phraseth it,
Aug. Ep. 166. vid Ammian. Marcel. lib. [...]2. p. 208. 209 Edit. Hen Valesii. Defence of the Prop. Calls this of Julian a brave and Politicke thing. p. 98.
Libertatem perditionis, Liberty to destroy themselves; for that was
[Page 30] his Policy and end, namely by libert
[...] of all Religion, to
Eo modo putans Christianum nomen posse perire de terris, &c.
destroy the True, and the Professo
[...] therefore too, Or had we a Parliament of careless
Gallio [...]s, we should not wonder: but for a Parliament of Christians, Protestants, Professors, the Choisest, the most active that could be called out of a Christian Sate, the like not under Heaven; that these things should
[...]owdone, and you
[...]old your peace, and be able to keep your places▪
[...]and not to put on Righteousness as a Brest-plate, and the Garments of Vengeance for your Cloathing, as it is said of God; this makes the Churches abroad to wonder what
Englands Parliament is a doing; and all at home that love the Lord Jesus Christ more than their own
Interest and
Notions, to be filled with unspeakable trembling and astonishment, to wit, what God means to do with this poor bleeding Church, and State.
If you mean that
England shall be turned into a Wilderness,
Serm. before the Commons, Aug 22. 1645 p. 29.
and be over run with
Atheism, and Heresie, and Prophainness, and Blasphemy, you may hold your hands, and you need not do it long.
The Errours and Innovations under which we so
Serm before the Commons, Feb. 19. 1645. p. 25.
much groan'd of latter years, were but
tolerabiles ineptiae, tolerable trifles, Childrens play, compared with these damnable Doctrines, Doctrines of Devils, as the Apostle calls them: Polygamy, Arbitrary Divorce, Mortality of the Soul; No Ministery, no Churches, no Ordinances, no Scripture; yea, the very Divinity of Christ and the Holy Ghost questioned by some, deny'd by others; And the very Foundation of all these laid in such a Schisme of boundless Liberty of Conscience,
viz. Believe what you will, and Preach what you believe, and such lawless separation of Churches: and all these not
[Page 31] not only whispered in Corners, but Preacht on the Housetop, yea, publisht in
Print before your faces with so much virulency and impudence, that I verily believe no Age since the Apostles time could ever parallel.
Serm before the Commons, Ma [...]. 26. 1649. p. 25.
There be a Generation of men in the Land that stand up for all kind of false Worship; that every man may
Worship God after his own Conscience; or if they will not own it in words at length, they will have it in figures: And if they may not, are ready, not only to cry, but to act Persecution
Mr. John L [...]gh [...]f [...]ot Serm. before the Commons, Aug. 26. 1645. [...] p. 30. London, printed for Andr. Crook at the Green Dragon in Pauls Church yard. 1645.
and that to purpose: for while they cry Persecution
gladiooris, they are ready to act Persecution
ore gladii, I pray God it may never be English'd.
There is a great talk of, and pleading for
Liberty of Conscience, for men do in matters of Religion, as
Israel did in the book of
Judges, whatsoever seemeth good in their own eyes; and how that proved there, there are sad stories that relate: I shall not go about to determine the question, whether the Conscience may be bound or not, though for mine own satisfaction, I am resolved it may, and hold it a truer point in Divinity that
Errans conscientia liganda, than
ligat, but certainly
the Devil in the
Conscience may be, nay he must be bound, or else you act not according to
(a) Mr. Thomas Watson before the Commons, Dec. 27. 1649. p. 17. London printed for Ra. Smith at the B [...]b [...]e in Cornhil. 1649.
that vigor that Christ hath put into your hands; nor according to that exactness that Christ requireth at your hands: it is true indeed which is so much talked of, that Christ alone must reign in the Conscience, but it is as true also, that he doth so by the Power that he hath put into the hands of the Magistrate, as well as by his Word and Spirit.
If Conscience be a sufficient plea, the Papist will come in for a Childs part. Conscience must have a Rule, it binds only
virtute praecepti, by vertue of a Precept. If
[Page 32] Conscience against the Word.
Deponenda est talis Conscientia. M Hughes Sermon before the Commons, May 26. 1647. p. 34 London print for John Rothwell at the Sun and fountain in S. Pauls Churchyard.
Get conscience better informed. I must say that the
Toleration of all things must be a destructive principle to the State or Church where-ever it be allowed. Experience hath shew'd us no less in Kingdoms and Churches Called by Gods name. These are only suggested which need a larger Treatise to state fully. Ye Servants of Christ, take heed of yeelding to the pretences of Conscience, the Devil and not Christ hath his Throne there; And no stronger hold for him than Conscience, if he once take it Christ will not suffer him to shelter there; therefore ye may not, so much as in you lyeth.
Do not other States, as some of the United Provinces
Doubt.
tolerate all these Heresies, and protect them, and yet they prosper? who more? I desire not to deal with other
Sol.
States, unless I might do them good, I am now only called to our own, yet others being made exemplary, a word in soberness and truth may not offend. I suggest only these thoughts.
1. Can any man say, that prosperity is a sign peculiar unto Truth? then let Rome come in and speak more than any for outward prosperity.
2. Are not spirituall wickednesses as odious to God as carnal; and are not these Heresies such, which God condemns as works of the flesh inconsistent with the Kingdome of Christ?
3. Hath God made an end yet of visiting Nations for the sins of them? When God hath done judging, were a better time to urge this Example than now. I pray God the evil day may not over-take those States; the good Lord cause the Cup of trembling to pass by them and purge their iniquities peacably. But I am pressed in
[Page 33] Spirit to say, God hath not spared such State-Polities, which have sought their own rise by the ruine of God and his Truth. Witness
Jeroboam the Son of
Nebat who made Israel to sin. And he bids sin that doth not hinder it when he can—Gods Truth, my beloved, and not man example must be the Rule—if Heresies yet must be, let us mourn for what we cannot help; it is a miserable necessity when not allowed; it will be rejoycing in iniquity, either for State or Church wilfully to tolerate.
Though God hath given us glorious Victories over our
Mr. Ed. Calamy, Serm. before the Lord May [...]r, Jan. 14. 1645. p. 5.
enemies, yet the Churches of Christ lye desolate; Church-Reformation is obstructed, Church-Discipline un
[...]ed, Church-Divisions increased. The famous City of
London is become an
Amsterdam, Separation from our Churches is countenanced,
Toleration is cried up, Authority asleep.—It would seem a wonder if I should reckon how many separated
Congregations, or rather Segregations,
Serm. before the Lords, Dec. 25. 1644. p. 13.
there are in the
City: What
Churches against
Churches, &c. The Lord Knows that I mention these things with a sad heart. Divisions whether they be Ecclesiastical or Political in
Kingdoms, Cities, and
Families, are infallible causes of Ruine to
Kingdoms, Cities and
Ʋt supra. p. 4.
Families.Hereby the hearts of People are mightily distracted, many are hindred from Conversion, and even the Godly
p. 14.
themselves have lost much of the power of Godliness in their lives. I say the hearts of People mightily disturbed, while one Minister preacheth one thing as a Truth of the Gospel, and another Minister preacheth the quite contrary with as much Confidence as the former.
If Divisions be so destructi
[...] to
Kingdoms, Cities and Families? this reproveth those that are the Authors and Fomenters of these Divisions that
[...]re now amongst us. These are the in
[...]endiaries of
England. If he that sets one house on fire deserveth hanging, much more they that set a whole Kingdom on fire. If he that murders one man must be put to death, much more he that murders three Kingdoms: Mark them, (saith the Apostle)
Rom. 16. 17 That cause Divisions and Offences contrary to the Doctrine which ye have learned, and avoid them, as the greatest Enemies of
England. These are like the S
[...]l
[...]mander that cannot live but in the fire of contention.
[...] are of a Jesuitical spirit. And no doubt the heads and hands of the Jesuits are in all our Divisions. Take heed of the Land destroying opinion of those that plead for an illimited Toleration of all Religions, even of Turkisme, Judaisme,
&c. The Lord keep us from being poysoned with such an Errour
[...] * This Text riseth up against
Mat. 12. 25. Every Kingdom divided against it self is brought to Desolation.
it. For it will divide a Kingdom against it self. It will render it into a Thousand pieces. It is a Doctrine directly contrary to your late Oath and Covenant. A Doctrine that overthroweth al Church-Government, bringeth in Confusion, and openeth a wide door unto all Irreligion and Atheism: For at the same door that all false Religions come in, the true Religion will quickly get out; and if it be as good for a man to live where nothing is lawful, as where all things are lawful, surely it is every way as uncomfortable to live where there are all Religions, as where there is no Religion at all.
It is your Duty (Right Honourable) whom God hath betrusted with great power, to suppress these Divisions
[Page 35] and Differences in Religion by your Civil Authority, as far as your are able, lest you be accessary unto them. For God hath made you
Custodes utrius (que) Tabulae, Keepers not of the second Table only (as some fondly imagine) but of the first Table also; and not only Keepers, but
vindices utrius (que) Tabulae, Punishers also of those that transgress against either of them; for you are the Ministers of God for good, and
Revengers to execute Wrath upon him that doth Evil, Rom. 13. 4. and God hath deputed you for the punishment of Evil doers, and for the praise of them that do well. 1
Pet. 2. 19. There be some that would blot out half your Commission, and restrain this good and evil, to civil good, and to evils only against men; But this is against that general Rule,
Non est distinguendum, ubi Lex non distinguit. Where the Law doth not distinguish, there must not we distinguish. Tell me I bes
[...]ch you, shall it be lawful for Magistrates to punish those that destroy mens bodies, but not those that destroy mens Souls? Shall they be blamed for suffering men to draw people away from obedience to the Laws of the Land, and to themselves, and not also for suffering men to draw away people from the Truth of the Gospel, and from the ways of God, such as
Hymenaeus and
Philetus, who overthrew the Faith of some, and their Words eat as a Canker? Shall Christian-Magistrates take up the Maxime of
Tiberius, Deorum injurias Diis curae esse? Let God himself take care to vindicate himself from injuries committed against God? as for me, I will (just like
Gallio) take care of none of these things. Can Christian Ears endure such Language? Doth not God prophesie,
Isaiah 49. 23. That in the New Testament,
Kings shall be our Nursing [Page 36] Fathers, and Queens our nursing Mothers? And how can a Christian Magistrate discharge that duty a right if he hath not power from God, to punish those that would poyson the Souls of his weak Children with Heresies and Soul destroying Opinions.
Will you allow the Magistrate to Tyrannize over mens
Object.
Consciences? By no means. But I believe it is the duty of Magistrates to keep men from infecting their Subjects
Answ.
with Soul-destroying Errours. If thou hast an Heretical Opinion, have it
[...]o thy self, and the Magistrate will not; nay, cannot meddle with thy Private Conscience. But if thou labourest to infect others with thy Grace-destroying Opinions, I doubt not but the Magistrate is bound to keep thee from spreading thy Infection, to the undoing of the Souls of his Subjects; if he may lawfully shut up a man that hath the Plague upon his body that he may not infect others, why not the man t
[...] hath the Plague of Heresie upon his Soul, that so he may not destroy the Souls of Thousands? Shall a Master in a Family have power to put away a Servant that is tainted with a gross opinion, and yet not be called a Tyrant over that Servants Conscience? and shall not the chief Magistrate of a Kingdome have power to put out of his Kingdome (at least to shut up from doing hurt) one that is his Subject and polluted with blasphemous Heretical Idolatrical Opinions?
Is not the Kingdome the Magistrates House and Family?
This is a certain Rule, That all the sins of the Kingdom
Sermon before the Com. Oct. 22. 1644. p. 26.
which are committed by your connivence or allowance, are the Parliament sins, and they call for a Parliament Repentance. And therefore I beseech you search and
[Page 37] try your hearts, and consider how far you are accessary to the sins of the Kingdom, that so you may be wrought up, not only to a personal, but a Parliament Humiliation. And if it doth appear, that you have, taken more care in setling your own Liberties, than in setling of Religion; if you have taken more care to build your own Houses than Gods House, this is is a crying Sin; and this makes you accessary to a Thousand sins that are committed in the Kingdom. Again, if you do not labour according to your duty, and according to your power, to suppress the Errors and Heresies, that are spread in the Kingdom; all these Errours are your Errours, and these Heresies are your Heresies, and they are your Sins, and God calls for a Parlimentary Repentance from you for them this day; You are the
Anabaptists, and you are the
Antinomians; and it is you that hold,
That all Religions are to be tolerated, &c. And these are your Errours if they spread by your
Connivence. For, the sins of the Sons of old
Ely are imputed to old
Ely himself. And when the People
Mr. Rich. Baxters Holy Commonwealth. Addition to Pref. Prop. 6. Lond. Pr. for Tho. Ʋnderhil at the Anchor and Bible in S. Pauls Church yard. 1659.
of
Israel had prophained the Sabbath,
Nehemiah contended with the Nobles of
Judah for suffering them, and tells them, that it was they that did prophane it; because they suffered the People to prophane it,
Neh. 13. 17.
It was none of the Old Cause that the People should have Liberty, and the Magistrate should have no Power in all matters of Gods Worship, Faith and Conscience.
And as it is not the Old Cause, so it is not a Good Cause.
For first, it contradicteth the express Revelation of the will of God, in the holy Scriptures.
Moses had to do in matters of Religion as a Magistrate; and so the ruling
[Page 38] Elders of
Israel that assisted him; And so h
[...]d the Kings of
Israel and
Jud [...] as is well known, insomuch that in
Asa [...]s dayes, they Covenanted to put him to Death that would not seek the Lord God of
Israel. 2. It tendeth to the ruin of the Common-wealth: and therefore it is no good Cause. How God was provoked by
Aarons Calfe, and by his Sons, that offered strange fire which the Lord commanded not,
[...]. 10. and what was the effect? and what benefit the Calves at
Dan and
Bethel brought to
Israel and
Jeroboam's house, and the High places, and others Errors about worship; brought to the Princes and People of
Judah? we need not particularly recite.
Law and Providence are quite changed, if Toleration of false Worship, and other abuses of Religion, tend not to the ruine of the Common-wealth.
If Magistrates must give Liberty for all to propagate a false Religion, then so must Parents and Masters also: (for their Coercive power is rather less than the Magistrates than more; and they are no more Lords of Faith or Conscience;) But if all Parents and Masters should give such a Liberty, it would be a crime so horrid in the nature and effects, as I am loath to name with its proper Titles.
A
pari: it tendeth to the Destruction of an Army, to give liberty to all men to do their worst, to draw them to Mutinies and Rebellion; it tends to the ruine of Families that all have liberty to do their worst, to tempt the Sons to Thest and Drunkenness, and the Wife and Daughter to Whordome: it tends to the Destruction of the Common-wealth, if there be liberty for all to perswade the People to Sedition and Rebellion: And therefore it must tend to the Destruction of the Church, and mans
[Page 39] souls, and consequently of the Commonwealth in the chief respects▪ if all have leave to do their worst to preach up fidelity, Mahometanism, Popery, or any false Doctrine or Worship, against the great and necessary Truths.
I leave it therefore to the judgement of all men that are not fast asleep in their security, and utterly unacquainted with the advantages of the Papists, whether this designe of engaging the Magistrate by a fundamental constitution, not to meddle with matters of faith and Worship, but leave them all to Christ alone, be not the present setting up of Popery in England and the delivering all the fruit of our labours, Prayers and Victories into the Papists hands.
Obj. But Liberty for Popery and Prelacy is still excepted.
Answ. by whom?—But if there had been an exception against Popery put in, it would have been to little purpose, as long as a general Rule is laid down that condemned that exception. For if it be the standing Rule, that matters of Religion and Faith, and all matters of Worship are out of the Magistrates power: to say then, that Popery shall be excepted from Liberty, is to say the Magistrate shall intrude into the proper Office of Christ to restrain the Papists.
Mr. Tho: Horton Ser: before the House of Peers. Dec. 30. 1646. Loud. printed by F. Neile for Sam: Gellibrand at the Brazen Serpent in Pauls Ch: yard. 1646. p. 35.
Well, seeing these things are so; That sin will find out us: let this be the use we make of it, to be carefull to find out it; and to begin with that first,
This is that which lies upon us all; But especially (to speak a word in Season) upon those which have the Government of Kingdoms and Commonwealths committed unto them, These had need to find out sin more
[Page 40] especially, for the safety and welfare of that State; which
P. 36.
they have the ordering and managing of.
First, their own Personal Sins.
Secondly they are to find out also the sins of the
P. 37, & 38.
Kingdom. I have already administer'd some help in this performance, by the hint of those Sins before mention'd; all which I humbly desire may be taken into serious Consideration, and especially (which grows so much upon us and which threatens so much evil to us) the Sin of
Libertinisme and
Toleration, which is the ring-leader of all the rest, and involves all others with it. O that this should ever be once mentioned amongst us here in
England, who have enjoyed so much of the Gospel of Truth as we have done; derived to us from our Godly fore-fathers, sealed to us by the blood of the Martyrs, prosecuted with so many blessings, and victories, and gracious successes both of former and latter times to the admiration both of Enemies and Friends; is this the fruit and issue of all that God hath done for us? and do all overtures of Reformation come to this? Surely God cannot but take it very ill from us, that we should but incline and lean hereunto; As he said to
David of his building of the Temple; Thou didst well that it was in thine heart, and accordingly was well pleased with him. So will he say to us, of our contrary carriage; That it is ill that it is in our heart; if so be, it be come so far, as I hope it is not. What? when we have so much appeared against Popery
[...] and Superstition, shall we now begin to think of Indifferency and Toleration? Certainly it's but a sorry exchange of a bad Religion for none. Although indeed it will be no exchange, but rather a further Confirmation: Toleration of all other Errours doth
[Page 41] but strengthen Popery, amongst the rest; which will at least think so well of it self, as to come in for a Childs part.
There is a Generation who look for much at your
Mr. Lazar. Seaman Ser: before the Comm: Sep. 25. 1644. Lond. printed by E. G. for J. Rothwell at the, Sun in Pauls Ch: yard. 1 [...]4. p. [...]
hand, and yet ask nothing, I mean by way of humble Petition. When they find you, or themselves in such a posture, as that they cannot be denied, it may be you may hear of them. Besides the many loose, prophane, and scandalous Ministers, there are a new sort risen amongst us, who have thrust themselves into the Lords Vineyard. It's no less than Persecution (so they commonly give out) to desire that their suspitious Opinions may be examined according to the word of God, and they commanded to forbear the publishing and spreading of them for the present. There be many dangerous Books abroad, dangerous at least, Ile say no more.
- Liberty of Conscience.
- The bloody Tenent.
- The compassionate Samaritan.
- John Baptist.
Consider also
Solomons.
his failings and beware of them. 1.
p. 44.
he had many Wives, even seven hundred Wives, Princesses, and three hundred Concubines:
1 Kings 11. 3.
let not us have as many Religions. There's some Analogy between the one and the other. 2. There was in his dayes first a Connivance at Idolatry, then open Toleration, and withall Apostacy, these Wives turned away his heart after other Gods;
v. 4. he built an high place for
Chemosh the Abomination of
Moab, and for
Molech the Abomination
[Page 42] of the Children of
Amm [...]n, and likewise did he for all his strange wives,
v. 7, 8▪ Observe the Gradation, first Connivence, then open Toleration, here withal Apostacy.
No Reformation of Religion now: now nothing w
[...] Mr. Matth [...] Newcomen Ser▪ before the Parliament Sept. 12. 1644. Lond printed for Ch: Meredith, 1644. P [...]
satisfie some, but a
Toleration of all Religion, and all Opinions; Church. Government, Discipline is to some a fiction, to others Tyranny, and Persecution, An Brethren, this is a Provocation and will be a Provocation, for this God may turn us into the Wilderness again.
We are grown beyond Arminianisme, Brownisme, Anabaptis▪ we are come (I mean many among us) to down-right Libertinism. There are two Opinions, which if encourag'd (and they are encourag'd if connived at) will open a door to Turcisme,
P. 36.
Judaisme, Atheisme, Polytheisme, any monster of Opinion. The one is, That every man is to be left to the Liberty of his own Religion, an opinion contended for by the bloody Tenets, John Baptist, Liberty of Conscience, An opinion most pernicious and dest
[...]uctive, as to the souls of men, so to the Common▪ weale of the Kingdom.
Libertas illa quidlibet credendi (saith Gerard)
nihil aliud quam Libertas errandi, &c. That L
[...]berty of believing what men will (or of holding what faith they please) is no other than a liberty of erring, and of erring in a matter that concerns the eternal Salvation of the Soule, wherein to erre, cannot but be most dangerous and destructive—Diversity of Religion dis-joynts and distracts the minds of men, and is the Seminary of perpetual hatreds, jealousies, seditions, warres, if any thing in the world be; and in a little time, either a Schisme in
[Page 43] the State begets a Schisme in the Church, or a Schisme in the Church begets a Schisme in the State. That is, either Religion in the Church is prejudic'd by Civil Contentions, or Church controversies and disputes about Opinions break out into Civil Warres.
Men will at last take up Swords and Spears, instead of Pens: and defend by Armes what they cannot do by arguments. Once for all, it is the Preservation and Reformation of Religion▪ which you have Covenanted to endeavour, and not a Liberty of Opinion; that will consist with neither. It is the Extirpation of Heresie and Schisme that you have Covenanted: which if to be connived at, why doth the Apostle reprove the Corinthians for their Schism, so much? and why doth our Lord Jesus commend the Angel of the Church of Ephesus, for trying those which said they were Apostles, and were not? And why is the Angel of the Church of
Thyatira reproved for suffering that woman
Jezabel, who called her self a Prophetess, to teach and seduce: if once we come to this, that any man be suffered to teach what he pleaseth, to seduce whom he list, to be of what faith, or Religion seems good in his own eyes, farewell Covenant, farewell Reformed Religion, farewell the Peace and Glory of England, if that day once come. But you (Right Honourable) I hope better things of you though I thus speak. I hope while you live and sit in Parliament, this shall never be. It is not usual, nay▪ it is not possible that they which love God secretly, should desire
Serm.: at Pauls Feb. 8. 1646. Lond. printed for Ch: Meredith 1646 p. 14.
to cherish differing Religions; for it is most certain he that admits contrary Religions, believes neither of them.
But then the question will be, Seeing there will be difference of judgement and Opinion, while we are upon
[Page 44] earth, then how, or how far is this difference of judgment
P. 14.
to be permitted? how or wherein may Christians differ from one another in judgment, and yet ought to be tolerated and born with?
This is my Brethren a very grave and difficult Question;
Ans.
and to me, considering how many places there are wherein the holy Ghost calls upon us to endeavour to be of one mind, of the same mind, and of the same judgment; it is easier to tell you, wherein we may not differ in judgement, and wherein differences in judgement may not be
tolerated, than to tell you wherein they may.
First therefore, I say, that as an absolute unity in judgement, that we should all be of the same mind in all things, is scarce to be attained in this life, though it be to be endeavoured; so an Universal and absolute Liberty of judgement, for every man to differ when he pleaseth, and in what he pleaseth, to be of what Opinion and faith he will, is not to be endeavoured if it might be attain'd, nor is it to be tolerated or permitted. I know no warrant, no pretence of warrant for it, in all the Book of God: Scripture no where saith, Let every man be of what opinion, and of what faith he pleaseth, let every man be left to his own judgement.
Particularly, Liberty of Opinion or judgement is not to be granted, or indulged, in such things as are injurious to God, and destructive to the souls of men; nor wherein the Difference of judgement and opinion will necessarily and unavoidably,
ex natura rei, produce a rent and Schisme in the Church of Christ. 1
Cor. 1. 10. Now I beseech you Brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that
[Page 45] there be no Divisions among you: but that ye be perfectly joyned together in the same mind, and in the same judgement.
Rom. 10. 17. I beseech you Brethren mark them that cause Divisions and Offences among you, contrary to the Doctrine that you have receiv'd. And—what? Tolerate them? no, avoid them.
Gal. 5. 12. I would they were even cut off that trouble you. Nothing can be clearer than these Scriptures are, against the Toleration of all Doctrines, and particularly of those that trouble, rend, divide the Church.
But (to speak a little to the Positive) if there be a Latitude, and a Liberty of judgement left, it is first in such things as are not clearly and positively laid down in Scripture, and therefore are not of the Fundamentals, and essentials of Faith and Worship; for there is for these, clear and undoubted Light in Scripture.
Secondly, it is in things that are of private and single practice, and no [...] of open converse, or Church fellowship and Communion. And yet even in these thing; this Liberty is not to be assumed, at least, not to be practised without much tenderness and circumspection▪
First, care must be had of keeping those Opinions wherein we differ from others, private to our selves, not troubling or perplexing the Consciences of others with them. This is the injunction:
Rom. 14. 22. Hast thou Faith? have it to thy self before God. The Faith there spoken of, is a particular perswasion, touching the free use of all creatures, and the Liberty of all dayes. And this Faith, this perswasion was according to the truth (as is clear by the Apostles Argumentation in that chapter) yet saith the Apostle, Hast thou Faith? have it to thy self before God: do not say▪ I am fully perswaded of
[Page 46] my liberty, and therefore
[...]ought to profess it, and hold it out in my pr
[...]cti
[...] whatever become of others; it is the truth of God, and I must hold it forth: No saith the Apostle, have it to thy self. And if a man who hath a private opinion in
re media, must keep it to himself, though it be a truth, much more must they whose opinions are false and erroneous. Certainly there is scarce any difference of judgement so small, and in it self inconsiderable, but the divulging and propagating of it, may prove very dangerous and pernitious, and in the event intolerable.
Suppose a man should be of this Opinion, that it is unlawful to eat things strangled, or blood: if such a man keep his Opinion to himself, and make it a rule only to his own practice: let him enjoy it till he can be otherwise informed, and perswaded in his Conscience. But if he will now go publish this Opinion, and intangle the Consciences of others; and seek to draw disciples after him, and make a party, and cause division and dissention amongst the People of God.
This is not to be tolerated: Private persons of a differing judgement, if they live quietly, frequent the publick Assemblies of Worship, and are nor discerned to disturb the peace either of State or Church, by any secret underminings, are to be tolerated, in hope of their conversion, and for publick peace sake. But if these men shall begin to spread their errors in publick, to inveigle and draw others to them, to beguile the simple, and so to trouble the publick peace, they are to be restrained.
Had all that profess the Gospel in England, made Conscience to be of the same mind, and the same judgment
[Page 47] with their Brethren, and the rest of the Churches of Christ, as far as
possibly; and where they cannot, where there is a necessity of differing, had they made Conscience to keep their differences from appearing in Publick, to have their private opinions and faith to themselves, and not intangle the weake with their doubtfull Disputations; forbearing to judge or despise those that are not of their opinion, loving them still as Brethren, not censuring them as profane, Antichristian, fighters against God, men that will willfully shut their eyes against the Light; had these things (I say) been attented to, on all hands, our breaches had never been so great as now they are, non should the lovers of truth and Peace have had so much cause to lament them,
But where is the fault you will say? True it is there
P. 40.
are divisions, sad divisions, danger threating divisions aamong us, but where is the fault? I know there are many that lay all the fault upon those whom they call
[...]esbyterians, and say it is their rigour, and their pride and ambition, their Spirit of Domination that is the cause of all these divisions; Thus say the
Antinomians; and thus the
Separatists, and thus the
Anabaptists, and thus the others say. Now the Lord judge between us and them, and let his people that hear judge this day.
Who are they that divide in judgement from all the Reformed Churches of Christ in the world, that have Opinions and judgements differing from the Opinions & judgements of all the Reformed Churches? we or the
Anabaptists? we or the
Separatists? we or the—? Possibly they will all say, they are of the same Opinion with the Reformed Churches in fundamentalls as well as we: and their differences, are but
in minutioribus. Now supposing
[Page 48] this to be true (as it may be in some of them why then d
[...] they tra
[...]gresse the Apostles
[...] why do they not if that it be in matters of lesse
[...] [...]ment wherein they differ from us, why do not they keep their opinions private, and have their faith unto themselves before God? why do they upon so small differences (
[...]f the differences be so small) withdraw from Communion with us and the rest of the Churches, and gather themselves into distinct and separate Churches,—their holding one head & one faith, doth not excuse them from being guilty of breach of Unity and down
[...]ight Schisme, so long as the
[...] hold not one body, one baptisme
[...] Beza ann t. in 1 Cor. 1. 10.
[...] &c. Schisme or division (faith he) is this w
[...]e
[...] men are so addicted to some men, or to some outward rites, that though they do agree in the chief points of Religion; yet they are
[...] their minds, and engage themselves into parties and factions: Now who are they, that though they professe to agree with us in Doctrine have yet made a secession, withdrawn themselves gathered Churches, engaged Parties?
Consider and give sentence.
Who are they that have most broken the band of Love? There is great fear will at the Presbeterians will do if once they get power into their hands; but in the mean time what do others? who are they that brand their Brethren with the Title of, Proud Time-servers, Prelaticall, Tyrannicall, Antichristian? And what is this lesse than Persecution.
Who are they that have been farthest from condescending to their Brethren for peace and union sake? were it fit, I could say something of this, yea much, I could tell you much hath been yielded and much more
[Page 49] would be yielded, yea almost any thing, but that one thing that would lay a foundation of perpetual Division and dis-union on families. Church, Kingdom? Who are they that profess an utter impossibility of reconciliation or union, and plead for nothing but
Toleration, Toleration, and some for
Toleration in the
[...]omost Latitude, to
Papists▪ [...] Turks, the very artifide whereby the
Arminians [...] Holland sought to gain a party, and strength unto themselves? Resolve these Questions, and they will resolve you who are most guilty of these Divisions.
By a Declaration set forth above Thirty years ago,
M. Richard. Vines Ser. before the Com: March 10. 1646. Lond. print. for Abel Roper. 1647 p. 1.
King
James (of famous memory was pleased to let the World know, not only how ill he resented, and how much he detested the
Vorstian, and
Arminian Doctrines, then newly born and in their swadling-cloaths; but also how sollicitously he interposed with the States General of the United Provinces against their admittance of
V [...]rstius into the place of
Divinity Professor of
Leiden, or into their Country▪ And that he might decline the envy of being in
aliena Republica curiosus, he beats himself upon that common rule
paries cunt proximus ardet, when a neighbours house is on fire, it concerns all in the Neighbourhood to look about them, this vigilancy condemns our (I know not what to call it, I wish no worse might be said than) insensibleness and security. For what were those sparks at that time smoaking in a remote corner, in comparison of that fire which now flames forth at a very corner of our house, blown up by that
[...], or liberty of all Religions, which may be justly called, the Golden Calf of these times, whereunto many are not unwilling to contribute their strength & Policy, and whose Birth-day, they would not fear to call
festum [Page 50] Je [...], a
[...] acceptable day unto the
[...] not the
[...]o
[...]s which are
[...]ue amongst
[...], either by infecting persons of place and Quality, grown into that boldness? or by carrying away,
Bar [...]abas also crept into that credit? or by spreading far and wide, risen to that strength? that they do fa
[...], if not seem able to put into
[...]ger of
[...]ow
[...]ing, our common faith, publick Worship, authorized Ministry, long and much expected, and promised Reformation. This to the common Enemy, is the Cape of good hope; the sound part are afraid, lest the Truth should come to beg for poor quarter, and be led Captive, following the Chario
[...] of triumph
[...] Liberty▪ some think that Episcopacy
[...] in his Pont
[...]ficalibus, may by this means be retrived, and recalled from exile, to which it was sentenced by the Covenant, many that are as distant in their Opinions as the two Pol
[...], yet moving upon one axeltree, or tied together by the
[...]s of common Interest, doubt not but by laying their stocks together, they shall be able to bid fair for a
Toleration.And that we might no [...] be lest alone to wonder at our selves, our sympathyzing Brethren abroad do wonder also That we should be made the common Sewreto receive the Garbage of other Churches; and that their stinking snuffs should be allowed Candlesticks here in England.
In this sad posture of things, all mens eyes have been upon the Parliament, and every one saith, Is there no Balm in Gilead? Is there no Physitian there? why then is not the health of the Daughter of my People recovered?
Mr. Si [...]eon Ash Serm: before the Lords Feb. 26. 1644. Lond. printed for E [...]. Brewster, 1645. p. 32.
Endeavour vigorously to compound our Differences in Ecclesiastical concernments. Alas, alas, my heart
[Page 51] akes, because of our breaches. Let mine eyes run down with tears night and day, and let them not cease, for the Virgin Daughter of my People is broken with a great breach, with a very grievous blow,
Jer. 14. 17. What Factions, and Fractions, what Schismes and separations, what Rents and Divisions are in this poor, distracted distressed Church of
England? how should either Kingdom or Church divided stand? God forbid, but tender respect should be had to tender Consciences. But (Right Honourable) I beseech you take heed, lest under that pretext, you think of Tolerating all Religions amongst us. Such Liberty (I am afraid) would usher in Libertinisme,
P. 62.
and hasten our desolation.
It is commonly replied in Pulpits, in Presses, That
Mr. James Cranford Serm. before the L. Mayor Feb. 1. 1645. Lond. printed for Char: Green. 1646. p. 11.
a Toleration of all consciences, even Antichristian, would be a soveraign remedy to cure all dissentions, and an effectual means to compose the Wars of Christendom: all the blood that hath for so many years been shed, is charged upon the restraint of this licentiousness ignorantly or malitiously termed Persecution.
I answer, it is besides my purpose to discuss this question of Toleration, onely for the present I enquire First; Would these men that so hotly desend it grant that
Toleration (if they had power in their hands) to others which they desire for themselves? I doubt it. The Arrians did sometimes seem as earnest enemies to Persecution as these men; yet when they had Authority on their side, they raised Persecution against the Orthodox, more terrible than the heathen Emperours against the Christians which the Churches of the East most
Binii Tom. 1. conc. p. 686.
grievously▪ complained of.
Athanasius at large describeth, and having spoken
[Page 52] much of their inhumane and more than b
[...] [...] [...]ruelty against all S
[...]s, all Ages▪ both living and dead conclude
[...] ▪
Epist. ad Solicar.
that he had said los
[...] than their in humanity was▪ because it exceeded all expression.
The Donatists did ordinarily plead for
Toleration and seemed the most in
[...]eterate enemies to all d
[...] [...]nce for Conscience s
[...]e▪ yet when under
[...]he Apo
[...]a
[...]e J
[...] they had g
[...]t
[...]en power, who can declare (saith
Austin)
Con: lit Petil: l. 2. c. 82.
what h
[...]vock they made of the Orthodox? All
Africa was filled with blood and desolation; men were rent matrons
Optat. cont. Parm. l. 2. 3.
dragged, infants slaughtered, women with child miscarried, none were secure in their houses, the wayes were not safe for travellers; the letters of them that boasted to be the Captains of the Saints were terrible to all. Are our men led by another Spirit? Sure I am, that one of them, that with most earnestness, or impudence pleads for
Toleration, was lately of another mind in the case of Familists and
A [...]ians in
Ne [...]-England.Secondly, would such
Toleration conduce to the establishing
P. 13.
of peace in the Common wealth? hath it ever done it? Possible it is, that the equality of Powers may perswade each Party for a season to suppress their inward rancour; can
Toleration take it away, so that it shall not break out upon sensible advantages by the increase of strength? let the experience of former Ages, and present times teach this.
Errour may Tolerate Errour,
savis inter se conven [...]sis; but can darkness agree with light? or
VVolves with
Sheep? Tertullian observes concerning
Hereticks of old▪
De praescrip. cont. Haret. c. 41.
they agreed well enough one with another; for though they differed in private opinions, yet they joyned in one
[Page 53] opposing of truth. You persecute (saith
Austin of the
Donatists) where you are able; where you persecute not, you are not able to doe it, restrained by the fear of Laws, or envie, or the multitude making resistance.
I have been long upon this point; but I will conclude it, with that solemn Embassie, which the Orthodox Fathers, Assembled in Councell at
Sirmium, sent to the Emperour
Constantius: I have insisted the longer, that
Athan. de Syn. Arim & seleve.
it might appear to all, that the Toleration of Errour is not a way to Peace, as some men pretend, but to disorder and confusion: And yet I am not an enemy to Peace, but a friend to Truth, and Holiness, without which, no Man shall see God.
Ministers ought now to be intent to the errours of the
Aserious & passionate Admonition to the Clergy; in the words of M. Tho: Edwards in his Gangraen: part: 1. p. 84 Lond. printed for Ralph Smith at the Bible in Cornhill 1646.
times, both in Doctrine and Practice, and observe what is the proper work of the day, and Preach accordingly; taking heed o
[...] being guilty of sinfull silence, whilest Christ and his Truth suffers. We have too many wounds with which we have been wounded, in the house of our friends: many Ministers have and doe undoe us; some by their totall silence; others by speaking too favourably, of the Sects, and too much daubing; 'tis high time now to speak out, when the Truth of God, the Faith once delivered to the Saints, more pretious than our lives, is almost lost, three Kingdomes almost ruin'd, and all the reformed Churches in their Truth and Peace, hazarded, they that can now be silent, well contented, and let the Wolves come freely and not barke, they deserve to be accounted dumb dogs: Let therefore, all Godly Orthodox Ministers, who would not have all run to ruine, stir up themselves and lift up their voices like Trumpets stand no longer looking on, as idle spectators, or halting
[Page 54] between two; for he that is not now with God in his cause is against him, and he that gathereth no
[...] [...] eth—And that Ministers in our times may be a means to prevent and suppress the Errours,
Heresies and Schismes, they must not onely often preach against them, but they should set themselves against all the wayes by which Errors are come in▪ and are farther coming in upon us, and oppose them by preaching and writing; as Laymens Preaching, the Gathering of
Churches, and above all a
Toleration, for that would be an open door, at which all kind of
Heresies would come in, and no man could keep them out: and therefore if Ministers will witness for Truth and against Errors, they must set themselves in a special manner against a
Toleration, as the principal inlet to all
Heresie and Error; And if a
Toleration be granted▪ all preaching will not keep them out: for as it hath been answered, the Patrons of Images (who plead let them stand, but Preach against the Worshipping of them) that if they stand, Preaching will not take away all the danger; 'tis not sufficient to keep the People from all Idolatry; so say I in this case. If a Toleration be granted, the Devil will be too hard for us, though we Preach never so much against them. A Toleration will undo all. First bring in Sceptisme in Doctrine, and looseness of Life, and afterwards all Atheisme.
The Patrons of Error, because they cannot at first plead for such and such Doctrines
in terminis, and yet hold them, and would have them propagated, therefore they plead for a Toleration, which once being granted, they will come in then of course. O let the
Ministers therefore oppose Toleration, (as being that by which the Divel would at once lay a foundation for his Kingdom to all
[Page 55] Generations) witnesse against it in all places, possesse the Magistrate of the evill of it, yea, and the People too, shewing them how if a Toleration were granted, they should never have peace in their Families more, or ever after have command of Wives Children, Servants: but they and their Posterities after them are like to live in discontent, and unquietnesse of mind all their dayes.—I might shew how the Pastors of the Reformed Churches (namely those who were stars of the First Magnitude)
p. 87.
were against the Toleration of Anabaptists, Libertines and other Sectaries in their time, and what they did and writ against it;
Calvin, Zuinglius, Peter Martyr, Philip Melancthon, Zanchius, Beza, Knox, Bullinger, Musculus, p. 88.
—As also now in
England in
Queen Elizabeths days, learned Bishops and Godly Ministers were against the suffering of many Religions in this Kingdome: as Bishop
Jewel Bishop
Babington Bishop
Bilson, Mr.
Cartwright & Mr.
Perkins, who in his learned workes on
Revel: 2. 20. speakes thus. Every man is not to be left to his own Conscience; to teach and hold what Doctrine he will, But all such men or women as teach erroneous Doctrine by the Government of the Church are to be restrained—Did I say
the Arch Bishops, Bishops, Deanes Doctors, p. 89.
Court-Chaplains, and
Bishops-Chaplains, (for there were some of all these sorts oppos'd) hazard the favour of Kings, Nobles, Great Courtiers the losse of all their Preferments,
Arch-Bishopricks, Bishopricks, Deaneries, great liveings to wi
[...]hstand a
Toleration: And shall the Ministers of our times suffer a
Toleration of all Sects to come in upon us, in a time when the greatest Reformation is pretended that ever was in this Kingdome, and a Parliament sitting, and be either wholly silent or oppose fain
[...]ly; be
[Page 56] afraid of displeasing some great man, or hazarding little estate and liberty? was the Luke warm Angel whom God hath cast out of his Church, for not being zealous enough, yet so zealous as to haz
[...]rd all against a
Toleration of
Popery? And shall the
Presbyterians O [...]thodox Godly Ministers be so cold as to let
Anabaptisme, Brownisme, Antinomianisme, Libertinisme, Independency, come in upon us, and keep in a whole skin? Certainly the Bishops and their Chaplains shall rise up in judgment against the Ministry of this Generation, who appeared against the mind of the King, Councill, and so powerful a faction as was for Popery, and the
Toleration of it in those dayes, if they be silent or meally mouthed, besides the shame and dishonour of it here, before the Churches abroad, and good men at home, who will lay all the blame upon the Ministers, and say, We may thank them for this, for dealing no more freely, nor faithfully with the Kingdom, crying out an unworthy Assembly, an unworthy Ministry in City and Country, to sit still, and suffer all these Errors and poysonous Principles, in Books, Sermons, to come in upon us, and to pass unquestioned.
O for some
Gabriel Powells, Downams, Abbots, &c.
O for a Burges [...], a Calamy, a Cas [...], a Baxter, an Edwards &c. to write Preach, &c.
to write, preach, remonstrate, protest against the Errors and wayes of these times. Tis want of courage and speaking out hath undone us; and tis onely boldness and freedome in speaking, to declare particularly such books come forth, such Sermons preached, such practices plaid, such persons preferred and suffered, such partia
[...]ty used,
&c. in reference to the Sectaries, that must recover us; there's no way to put a stop to things, and save all from ruine, but present courage and Heroick resolution,
[Page 57] and lets speak out, and suffer no longer a company of giddy cunning self-seeking Sectaries to betray the truth of God, and to abuse and undo two Kingdoms—Lets therefore fill all Presses, cause all Pulpits to ring, and so possess Parliament, City, and the whole Kingdom against the Sects, and of the evil of Schisme and Toleration, that we may no more hear of a Toleration, nor of Separated Churches being hateful names in the Church of God.
AMEN, AMEN.THus far, these Famous Divines, whose very words I have transcribed, and that faithfully; never adding so much as one syllable of my own, unless in the Margin, where I have sometimes taken a little Liberty.
I do much hope (upon a serious perusal) you will confess these Testimonies both pertinent and convincing; and therefore I might here [Page 48] take occasion to consult my own ease, and your patience, but because (as I have found by sad experience) prejudices are strong, and evill habits (which have been long in contracting) are not suddenly removed, (as an effectual means (through Gods blessing) of your farther conviction) I shall intreat your perusal of these following Authorities.
To our Reverend, Learned, and Religious Brethren, the Prolocutor, and the rest of the Divines Assembled, and now sitting at Westminster, by Authority of Parliament: These present.
Reverend and beloved Brethren,
WE are exceedingly apprehensive of the desirableness of our Churches Peace, and of the pleasantness of Brethrens Unity, knowing that when Peace is set upon its proper Basis, viz. Righteousness and truth, it is one of the best Possessions, both delectable and profitable: like Aarons ointment, and the dew of Hermon. It is true by reason of different lights, and differing sights among Brethren there may be dissenting in Opinions; yet, What is the keeping conventicles or private meetings but separating from our Churchcommunion. why should there be any separating from Church-Communion? The Churches Coat may be of diverse colours, yet, why should there be any rent in it? Have we not a Touchstone of Truth, the good word of God; and when all things are examined by that word, then that which is best may be held fast; but first they must be known, and then examined afterward. If our dissenting Brethren after so many importunate intreaties would have been perswaded (either in zeale to the truth, or in sincere love to the Churches peace, and unity [Page 62] among Brethren▪ or in respect to their own reputation by fair and ingenious dealing, or Yet the Ministers of this perswasion made as little conscience of their Subscriptions, Promises, [...]ea, Oaths of Canonicall Obedience to their respective Diocesans. in conscience to their promise made with the Ministers of London now five years since, or any such like reason [...]ble consideration▪ at last to have given us a full narrative of their Opinions▪ and Grounds of their Separation▪ wee are perswaded they would not have stood at such a distance from us as now they doe: But they chose rather to walke by their own private ligts than to unbosome themselves to us their most affectionate Brethren; and to set themselves in an untroden way of their own, rather than to wait what our Covenanted Reformation, according to the word of God and Shew us the example of one reformed Church which alloweth her Ministers liberty not to use her established Rits and C [...]re- examples of the best reformed Churches would bring forth: But the offence doth not [...]n [...] here▪ it is much that our Brethren should separate from the Church, but that they would endeavour this is plainly our Brethrens designe and endeavour at this time. [...] [...]et a warrant to Authorize their Separation from it, and to have Liberty (by drawing members out of it) to weaken and diminish it, till (so far as lies in them) they have brought it to nothing; this we think to be plainly unlawfull; yet this we understand is their present designe and endeavour. Wherefore (Reverend Brethren) haveing had such large experience of your zeale of Gods glory, your care of his afflicted Church, your earnest endeavours to promote the compleat Reformation of it, and of their ready concurrence with us in the improvement of any meanes that might be found conducible to this end; we are bold to hint unto you these our ensuing Reasons against the Toleration of Independency in this Church.
1▪ The Desires and endeavours of Independents for a Toleration, are at this time extreamly unseasonable and preproperous: for,
I. The Reformation of Religion is not yet perfected and setled amongst us, according to our Covenant. And why may not the Reformation be raised up at last, to such purity, and perfection, that truly tender Consciences may receive abundant satisfaction, for ought that yet appears▪
2. It is not yet known, what the Government of the Independents is, neither would they ever yet, vouchsafe to let the World know, what they hold in that point, though some of their Party, have been too forward to challenge the London Petitioners as led with blind Obedience, and pinning their soules upon the Priests sleeve, for desiring an establishment of the Government of Christ, before there was any Model of it extant.
3. We can hardly be perswaded, that the Independents themselves (after all the stirs they have made amongst us) The Presbyterians (although often pressed thereunto) will not declare wherewith they would be all concluded, how far they mean to go, and where to stay in [...] their desires of Toleration, & condescention. are as yet fully resolved about their own way, wherewith they would be concluded, seeing they publish not their modell (though they are nimble enough in publishing other things) and they profess Reserves, and new Lights, for which they will (no doubt) expect the like Toleration, and so in infinitum, it were more seasonable to move for Toleration, when once they are positively determined how far they mean to go, and where they mean to stay.
II. Their desires and endeavours, are unseasonable, and unequal in divers regards.
1. Partly because no such Toleration, hath hitherto been established, (so far as we know) in any Christian State by the Civil Magistrate.
2. It's notorious Presbytery would not in the late times tolerate Episcopacy. Partly, because some of them have solemnly profest, that they cannot suffer Presbytery; and answerable hereunto [Page 64] is their practice in those places where Independency prevailes.
3. And partly because To grant indulgence unto a few, would offend many more of all Parties. [...] hy may not Independents, and all other Sectaries, desire the same favour, in case they provide Readers or Churches. to grant to them, and not to other Sectaries, who are free born as well as they, and have done as good service as they to the Publick (as they use to plead) will be counted injustice and great Partiality; but to grant it unto all, will scarce be cleared from great impiety.
III. Independency is a Schisme.
1. Ye already do, & (in case your Toleration be granted) will draw our members from our Congregations; which ye acknowledge true Churches. Independents do depart from our Churches, and so acknowledged by themselves.
2. They draw and seduce our Members from our Congregations.
3. Ye do in effect set up separate Churches. They erect separate Congregations, under a separate and undiscovered Government.
Ye receive not the Sacraments (except some few) in our Churches, but at private meetings, They refuse Communion with our Churches in the Sacraments.
5. Their Ministers refuse to Preach among us as Officers.
6. Their Members, if at any time they joyn with us in hearing the Word and Prayer, yet they do it not as with the Ministerial Word and Prayer, nor as acts of Church-Communion.
No Schisme is to be Tolerated, as ye grant. But Presbytery is a Shisme Now, as much as Independency was by you declared to be Then. Therefore, (according to your own grounds) it is not to be Tolerated. Now we judge that no Schisme is to be Tolerated in the Church Schismes. [...] 1. Cor. 1. 10. 1 Cor. 12. 25. Divisions. [...] Rom. 6. 17. with 1 Cor. 3. 3. Gal. 5. 20.
IV. The same would follow if Presbytery were Tolerated. Many mischiefs will inevitably follow upon [Page 65] this Toleration, and that both to Church and Commonwealth.
First to the Church, as
1. Causeless and unjust revolts from our Ministry and Congregations.
2. Our Peoples minds will be troubled, and in danger to be subverted, as Acts 15. 24.
3. Bitter heart-burning among Brethren, will be fomented, and perpetuated to Posterity.
4. The Godly, painfull, Orthodox Ministry, will be discouraged and despised.
5. The life and power of Godliness will be eaten out by frivolous disputes, and vain janglings.
6. The whole course of Religion in private Families, will be interrupted and undermined.
7. Reciprocal Duties between persons of nearest and dearest Relations will be extreamly violated.
8. The whole work of Reformation, especially in Discipline and Government will be retarded, disturbed, and in danger of being utterly frustrate and void, whilest every person shall have liberty, upon every trivial discontent at Presbyterial Government and Churches, to revolt from us, and list themselves in separated Congregations.
9. All other Sects and Heresies in the Kingdome will be encouraged to endeavour the like Toleration.
10. All other Sects and Heresies in the Kingdome will safeguard and shelter themselves under the wings of Independency, and some of the Independents in their Books, have openly avowed, that they plead for Liberty of Conscience as well for others, as for themselves.
11. And the whole Church of England, in short time will be swallowed up with destruction and confusion. And God is [Page 66] not the Author of confusion but of peace. 1. Cor. 14. 33.
Secondly to the Commonwealth for.
1. All these mischiefs in the Church will have their proportionable influence upon the Commonwealth.
2. The Kingdome will be wofully weakned by scandals and Divisions; so that the enemies of it, both domestical and forreign, will be encouraged to plot and practise against it.
3. It is much to be doubted, lest the power of the Magistrate, should not only be weakned, but even utterly overthrown, considering the principles and practices of Independents together with their compliance with other Sectaries, sufficiently And are not Presbyterian Principles known to be so too. known to be Anti-Magistratical.
And as inconsistent with other Oaths imposed by Lawful Authority, which that was not V: Such a Toleration is utterly repugnant and inconsistent with that solemne League and Covenant, for Reformation and defence of Religion, which not only both houses of Parliament, but also persons of all sorts in both Kingdoms of England and Scotland, have subscribed, and with hands lifted up to the most high God have sworn: Which Oaths have been taken by most of the chief stricklers for Toleration, and with a true intention (it was hoped) to performe the same. which Covenant likewise, both you, and we, and those that most earnestly pursue the establishment of Toleration, have made (or should have made) in the presence of almighty God, the searcher of all hearts with a true intention to performe the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed. for
1. This is opposite to the Reformation of Religion, according [Page 67] to the word of God, and the example of the best reformed Churches, Article 1.
2. The Toleration of Presbytery is no less destructive to the conjunction and uniformity of all the three Kingdomes than Independency. It is destructive to the three Kingdomes nearest conjunction and uniformity in Religion and Government, which might lead us and our Posterity after us as Brethren to live in faith and Love Art. 1.
3. Seeing Presbytery is as much a Schisme from Episcopacy, as Episcopacy or Independency was from Presbytery, why do they now, instead of extirpation, desire the Toleration of it, contrary to your Covenant. It is plainly contrary to that extirpation of Schisme and whatsoever shall be found contrary to sound Doctrine, and the power of Godliness, which we have sworne sincerely, really, and constantly to endeavour without respect of persons.
4. Toleration of Schisme rendreth Magistrates and Ministers accessary to the Errours, Sins, and Destruction of seduced and deluded People. Hereby we shall be involved in the guilt of other mens sins, and thereby endangered to receive of their Plagues Art. 2.
5. It seems utterly impossible (if such Toleration should be granted) that the Lord should be one, and his name one in the three Kingdomes, Art. 2.
6. This will palpably hinder the Reformation of Religion, inevitably divide one Kingdome from another, and unhappily make factions and parties among the People contrary to this League and Covenant; of which evill offices, whosoever shall be found guilty, are reputed in the Words of the Covenant The Toleration of deformity, even in little Matters, sometimes causeth factions and parties amongst the People. Let us have a care we be not Incendiaries, or evil Instruments for Sacrilegious spirits to work by, ill affected as well to Presbytery as Episcopacy. Incendiaries, Malignants, [Page 68] Malignants and evil Instruments, to be discovered, that they may be brought to publick trial, and receive condigne punishment. Art. 4. & 5.
These are some of the many Considerations, which make deep impressions upon our spirits, against that great Diana of Independents, and all the Sectaries so much cryed up by them in these distracted times, viz. A Toleration, a Toleration. And however, none should have more rejoyced than our selves in the establishment of a Brotherly, Peaceable, and Christian accommodation: yet this being utterly rejected by them, we cannot dissemble how upon the fore-mentioned grounds, we detest and abhor the much endeavoured Toleration. Our Bowels, our Bowels are stirred within us, and we could even drown our selves in Tears, when we call to mind, how long, and sharp a travel this Kingdom hath been in for many years together, to bring forth that blessed fruit of a pure and perfect Reformation; and now at last after all our pangs, and dolours and expectations, this real and through Reformation, is in danger of being strangled in the Birth by a lawless Toleration, that strives to be brought forth before it.
Wherefore (Reverend and Beloved brethren) we could not satisfy our selves, till we had made some discovery of our Thoughts unto you about this matter, not that we can harbour the least jealousy of your zeal, fidelity, or industry in the opposing, and extirpating of such a root of gall and bitterness, as Toleration is and will be, both in present and future Ages; but that we may what lyes in us, endeavour mutually to strengthen one anothers resolutions, against the present growing evils, [Page 69] and that our Consciences, may not smite us another day for sinful silence, or sluggish deficiency in any point of Duty, tending to the glory of Christ, Honour of the Truth, Peace of the Church, Perfection of Reformation, Performance of our Covenant, and Benefit of present and succeeding Generations.
From Sion-Colledge Lond. Decemb. 18. 1645.
Subscribed by Us your affectionate Brethren, and fellow-labourers in the work of the Ministry, to whom Truth and Peace is very precious.