IT cannot but sadly afflict all tender-hearted Chri­stians, and lovers of the interests of Christ, that the Lord having for diverse years set the beauty of His Ornament in majesty among us, and afterward having set up His fire in Zion and His furnace in Jerusalem, to take proof of our proficiency under His Ordinances, there should so much drosse and scum appear among us; that our outward chastis­ments should be attended with so many spiritual judgments, and that the licentiousnesse of the times hath not only loosed the reins to Atheism, irreligion and profanity in many, and opened the door to Seducers from without, to break-in upon this Church; but that even from among our selves some have arisen, speaking perverse things, who have spit in their Mothers face in the day of rebuke, and made defection from the Doctrine of Christ and His precious Ordinances, which she in mercy enjoyeth. As these things (in the holy and righteous dispensation of God) have bred us no small exercise and grief of heart in our stations; So it cannot but augment our sorrow, when we find that distemper not only conti­nuing to be a snare and trial to the Lord's people under our charge, but that it is upon the growing hand: And that now some men are not con­tented to make apostasie themselves, and to do what they can, by their ex­ample and activity in seduction, to ensnare others; But they will also bend their utmost endeavours to pull down the hedge about the Lord's Vineyard, and to overturn all settlement of Religion among us, that so a liberty may be proclaimed, and encouragement held forth, to all who please to run wilde (under a pretence of new light) in all abominations [Page 4]of errours and delusions, until (if mercy prevent it not) the Lord's Plan­tation here be turned into an howling wildernesse, and so the way be pre­pared for Antichrist (who is not asleep in these times, and whose hand is, not without cause, suspected by the sober godly in these actings) to make a prey of us, Or the minds of people be so plagued with Atheism, by reason of their own and others reeling in the matters of God, that they will prove as capable of an impression of Heathenisme as of Christi­anity.

Of these pernicious practices, we have of late met with a sad instance, (which calls us forth to give our Testimony at this time) in that some, upon designs best known to themselves, have projected, and (as we have the charity to believe) ensnared others to joyn with them in a Peti­tion, for making void and abolishing all Civil Sanctions establishing the Doctrine, Discipline and Government of this Church, (the fruits of the many prayers and sad sufferings of the Godly in this and former ages) that so they may enjoy a vast Toleration and encouragement in imbracing vilest errours, which they are pleased to set off under the specious names of just Liberties and Gospel-priviledges. This unnatural practice, proceed­ing from among our selves, and from some of these who once pretended to speak of a great blessednesse in building up what now they would destroy, and in enjoying what now they abominate; though we believe it will not signifie much, upon the account of those who prosecute it, with discerning men who know them, and whom they grieve in this matter; And in that respect we could very easily have passed it as a matter of litle moment: Yet we could not but tremble to finde such a Spirit among us. And as we are called of God to stand in the gap, in our station, where­ever any hazard to Truth and Religion appears in this Church: So we held our selves more nearly concerned in this businesse, seing it is asserted to be the Petition of some within our bounds and charge. And though we have hitherto contented our selves with bearing testimony against their way in our ordinary Ministrie, if peradventure God might be pleased to reclame them from the errour of their way; Yet being in­formed of the uncessant activity of some of them to have their design effectuated, we could not satisfie our selves, as having sufficiently exoner­ed our selves to their consciences, or done our duty to these of our re­spective charges, without the superadding of this joint Testimony.

If we should insist to descant upon the Title and Subscribers of that Petition, we might say many things, which neither would be pleasant to them to hear, not have we any delight to rake into. While they designe themselves well affected persons, if they mean in reference to piety and Re­ligion, it would be but little pleasing if we should give the true cha­racters of sundry of them who are known to us, and within our bounds, what some of them have been in all the turnings of these late times, and what they yet are; This will (we trust) make our pains needlesse as [Page 5]to this purpose, that as it is known, how the body of the truly godly, Mi­nisters and people, throughout the land, do abominate and mourn over their way, however they have differed in other things among themselves; So we are confident, wherever they are known, their piety (whatever it be) will not be persuasive to commend this course in the esteem of any discerning godly men. We wish they had given a greater proof of ten­dernesse and piety, than to assert in that very Title, that they are persons in and about Edinburgh. For, unlesse they make most of the corners of this Land to be in and about it, this will be found a manifest untruth; There being but a few of the Names we have seen at that Petition within all our bounds, and the most of them gathered in the Countrey, many miles from this place. That which we think most strange in this conveigh­ance, is, That diverse persons, professedly opposite to the way of the Quakers, whose principles and way have been already laid open to the world, in their true colours; yet do joine with them in signing that Peti­tion, to which the hands of most of that Sect are gathered through the Countrey. This as it gives us cause to believe the truth of what is cre­dibly informed, of their gathering hands to severall Copies of that Peti­tion in severall parts of the Countrey (some of the Petitioners little knowing with whom they joined in it) which at last they put together in one paper: So it gives us to understand what a liberty the designers of that Petition intend, even no other than what will comprehend these Quakers who joine with them, some of whom have published in print under their hands, not only vile reproaches against the Ministrie of this Church, but grosse errours against the truth of God, as namely (to in­stance in some particulars) That the godly in this life are without sin; That the light whereby every man that cometh into the world is enlight­ened, is not the light of nature, but a perfect light sufficient to save them who will follow it; yea, Christ himself; That it is not a naturall man's duty to pray; That men are able to fulfill the law of God; and that it is a Doctrine of Devils to say, God commandeth men that which they are not able to performe; That the Scriptures are not the word of God, but the declaration of the word, and the words.

These and diverse other grosse errours about Election and Reprobati­on, Universal Redemption, &c. published by some of the Petitioners, do abundantly clear what a deluge of abominations they plead to be se­cured in. And albeit they have endeavoured to conveigh their design more closely in their Petition; Yet their Agents have spoken their mind more fully in their Proviso: wherein they crave, that none dissenting from the Nationall Profession of the Doctrine and Church-discipline here established, be debarred or molested, but enjoy equall protection and en­couragment in the exercise of their Church-profession, provided they pro­fesse faith in Jesus Christ, and do not make use of this liberty to colour any licentions practices, and it be not extended to Popery or Prelacy: and [Page 6]all this notwithstanding any lawes made to the contrary. This is indeed a Toleration as large as any that ever hath been pleaded-for by the wildest of Hereticks, and very far from that modesty that hath appeared in any judicious and sober men, though otherwise enclining to modera­tion in some differences. Hereby they would cut the sinnews of all co­ercive power or censure in matters of Religion, either by the Magistrate, or by the Church, and are not content to be secured against any Civil restraint to be laid on, unlesse also all Civil Sanctions establishing the Reformed Religion and exercise of Church discipline be abrogated, or made void. They do not content themselves to plead for Toleration in matters of Church-constitution and Government, but in matters of Do­ctrine also, and that in such a latitude, that if they professe faith in Christ, they must go free; And, what Hereticks, how vile soever, will not pro­fesse so much, if they turn not Heathens, Turks, or Jews? All these other cautions, wherewith former concessions of liberty to dissenters, are guard­ed (as, that they must professe faith in the holy Trinity, acknowledge the holy Scriptures to be the revealed Word of God, that they publish not horrid Blasphemies, that they revile not the Ministry or their Assemblies, nor disturb them in the worship of God, &c.) all these are here passed over in a general of professing faith in Christ, and being free of licen­tious practices. And we might very justly enquire of them, upon their principles, why they would seclude Popery and Prelacie, more than the rest, and that not only considering how the very body of Popish Do­ctrine may consist with professing faith in Christ, aswell as other dam­nable errours; And learned men before us have demonstrated what a progresse Popish opinions have already made under the colour of new lights (if not also by Popish Emissaries their insinuating themselvs among several Sects for that effect) But we would gladly know what arguments they can bring from the Word of God for secluding those as corrupt Opinions and Religions, which will not militate aswell against other er­rours, even owned by some of them. This also may further discover the design of these Petitioners, and the iniquity of their desires, that they are not contented to plead for forbearance, or protection only, in their way, but that they, though never so erroneous, enjoy equal encouragement with the Sound and Orthodox. A thing condemned even by those who yet in many cases plead for a Toleration, and most unjust in it self, that those who professe the Truth, should not only extend pity to spare de­luded men, but encourage and maintain them in their pernitious wayes.

We cannot but be confident, that, through the blessing of God, the very discovery of the iniquity of this course, will break the snare to all those who are not given up to wantonnesse of mind, for not receiving the Truth in love, and are not driving designs to root the true Reformed Re­ligion out of this Land. And indeed, if men turn not Scepticks and void [Page 7]of all Religion, but do acknowledge there is truth and errour in the world, and that men ought to be established in the present Truth, and not to reel every day, 2 Pet. 1.12. (for, how else could men either preach any thing as a truth, or how could they die with comfort, or suffer for any truth, as not knowing but a new day might produce new light?) then it must certainly be an iniquity to let men run loose to do what is right in their own eyes, and to give no lesse encouragement to the grossest of Hereticks than to the faithfull friends of Truth. If Heresie be a work of the flesh no lesse than Adultery, Murder, &c. Gal. 5.19, 20, 21. If erroneous Doctrines be damnable in themselves, 2 Pet. 2.1. and no lesse prejudicial to the souls of others than a Gangrene in any member is to the body, 2 Tim. 2.17, 18. And if Seducers by these doctrines be no lesse dreadfull to the Church than grievous wolves are to flocks, Act. 20.29. It must be great cruelty, not only to suffer, but to encourage such to run on to their own perdition, and to seek the perdition of others, provided they hold fast a generall profession of faith in Jesus Christ. If unity in Doctrine and Worship be a mean of establishing and multi­plying the Church; (as the practice of the Apostles makes clear, who finding the Disciples troubled, and their souls subverted with disputes and errours brought-in among them, Act. 15.24. do establish them and con­tribute to their encrease; by their Decree suppressing the errour, Act. 16.4, 5.) And if, upon this account, a Ministery be appointed to bring the people of God to unity in the truth, and keep them in it, Eph. 4.5, 8, 11. with 12, 13, 14. It must he an unquestionable cruelty to seek encourage­ment to set up that which cannot but retard the progresse of the Go­spel, and frustrate the labours of the Ministery. In the dayes, wherein God hath promised that he will give his people not only one heart, but one way, Jer. 32.39. And that not only the Lord, but His Name also, (or Ordinances and way of profession) shall be one, Zech. 14.9. and where­in Christ hath prayed, that His people may be one, as a special mean to prove the truth of Christian Religion, Joh. 17.20, 21, 22, 23. They must be very sinfully imployed, who in stead of mourning over, or seek­ing to repair the too many breaches that already are, or being sensible of the sad prejudices redounding thereby to the work of the Gospel, do bestir themselves so actively to multiply them, and to be encouraged in so doing. And if such a Toleration hath produced sad fruits, even in Churches where Religion is not setled, How much more abominable is it, to seek it in this Church, which, in the great mercy of God, is setled in Doctrine, Worship, Discipline and Government, to the preservation whereof, both Nations are engaged by the Oath of God? This cer­tainly is nothing else but to endeavour to pluck up the hedge planted by God about His Vineyard, and to open a door to the atheisticall and profane under pretence of new lights, publickly to avow their con­tempt of all Ordinances and Truths of the Gospel, to the grief and sad­dening of all the truly godly.

It is neither necessary nor possible, in this brief Testimony, to descend particularly into this Controversie, or to condescend upon the many qua­lifications necessary for the right stating thereof, or to propound and vin­dicate the arguments confirming the truth. These are extant in the lear­ned Writings of others before us, to be perused by all who desire satisfa­ction, and these Petitioners have saved us a labour, in propounding their desires in so large terms that they seclude nothing that beats the name of Christianity, except only the names of Popery and Prelacy: Nor will it suffice them that any should plead for a permission or forbearance to them, unlesse they be encouraged and countenanced also. Therefore we shall only give a brief hint of our principles and grounds in this Truth of God, for the establishing of the souls of his people.

We are not ignorant what an odium is cast upon us and the Govern­ment of Christ established in this Church, as if it were full of rigidity, and tyrannically executed by us against all who dissent from us. But as we have been very sparing to censure any who have made defection from the Doctrine and Government of this Church; So the world, and the consciences of these who at any time have been censured, will bear witnesse for us, that these Censures have been drawn forth with all meek­nesse and long-suffering, after the use of all previous means enjoyned us by Christ. And as to our principles, we professe we are very far from that rigour which some would charge upon us, as if we held that every lesser difference should bring men presently under the lash either of Civil or Ecclesiastick Censure, and that no difference of opinion can be suffered by us. We are clear that in many things of common practice in a Church, there may be an agreement by Accommodation, though diffe­rence of judgment remain about the things themselves. We acknow­ledge also that mens opinions do not fall under this Question, so long as they do not spread and divulge them to infect others, nor endeavour to propagate them by schismatical and scandalous wayes: We are also convinced, that all matters of difference are not of alike weight and importance, so that men must either renounce their opinions, or else incur Censure, or be denied protection: We do readily yeeld that (as we all prophesie but in part, so) men in a Church may compose de­bates, by putting an end to contentions, though they be not all of one judgment; and herein we judge the Apostle hath set the rule before us, 1 Cor. 11.16. We yeeld also, that as severest Censures and Punishments are not to be inflicted for every offence; So a great difference is to be put betwixt active Seducers, and them who in simplicity are misled. But (judging it needlesse, in dealing with these Petitioners, to dip any further in this businesse) this we hold to be agreeable to the Word of God, That Christian Magistrates and Church-judicatories, ought to be so far from conniving at, or encouraging, that they ought in their re­spective places, and with that prudence and meeknesse that becometh, en­deavour [Page 9]to restrain such grosse and damnable errours, as are alreadye vented by some of these Petitioners, and may be comprehended under the generall termes of their desire, and the promoters thereof; and tha­whether they erre in the matters of faith, or in what relateth to the stan, ding of a visible Church, which is the pillar upon which truth hangeth and which being overturned, exposeth the truth to hazard.

That this duty is incumbent to every Church in reference to her own members, is most clearly asserted in Scripture, where stopping the mouths of Hereticks, their rejection and excommunication are recom­mended by precept and example, Tit. 1.10, 11. and, 3.10. 1 Tim. 1.19, 20. We find Churches censured by Christ himself for the neglect of Discipline against false Teachers, Rev. 2.14, 20. and others com­mended for their zeal in this particular, though found faulty in other things, Rev. 2.2, 4. And seing there are no Churches within these Nations, though of a different Constitution and Government from ours, who do not claim and exercise a power of Discipline over their own members; we see not how the like liberty can be denyed to this Church over her own members, when they make defection from her. As for Civil Powers, we are sorrie to find, that however the Scriptures pro­mise them, as Nursing Fathers to the Church; Yet many now would turn them mere Spectators of the wrongs done to Christ and His truth, so long as their civil peace is not disturbed, as if they should be Gallio's to care for none of those things, and as if equall protection and encou­ragment, of errour as well as truth, were the only duty of Christian Magistrates, which Histories record to have been the great engine of Julian the Apostate for overthrowing the Christian Religion. A prin­ciple this is contrary to the very light of nature in the most refined Na­tions, none of which would admit Innovations in Religion, though some did otherwise upon politicke considerations, making Religion a slave to their interests. And though they erred in the application; Yet in that and the like generall principles the Lord leads them as witnesses against His people in their way of serving the true God, Jer. 2.10, 11. That the Law of Moses was expresly contrary to this Toleration, is, we suppose, denied by none, and yet the most of these plea's now urged for it, taken from the fallibility of men, liberty of conscience, &c. were of as great force then as now. Nor will they perswade conscientious men that these do not oblige us now, till they make it out that moral trans­gressions, (such as these are) punishable then by God's command, must have a law of immunity and encouragement now, and that what is enjoyned in the fourth Command, is not moral and perpetual, that Pa­rents and Masters in their families, and Magistrates within their gates, should see to the Sanctification of the Sabbath, and consequently to the Worship of God publickly performed on that day. And this we con­ceive doth so much the more strongly conclude, that we find Law and [Page 10]Practice for this, before the judicial Lawes were published; Not only Abraham commanding his children and houshold to keep the way of the Lord, Gen. 18.19. and Jacob suppressing false worship in his family, Gen. 35.2, 3, 4. But even in Job's time and Countrey, it was a re­ceived Maxime, that Idolatry (as well as Adultery) was punishable by the Magistrate, Job 31.9, 10, 11. It is not to any purpose to except, that these Laws of Moses did chiefly strike (if not only) against grosse Idolatry and blasphemies: For neither do we urge that every errour should be punished, nor do we know what height of Blasphemies men may come unto (as we see by too sad experience) who yet may pro­fesse all that is requited by these Petitioners, in men to be encouraged. And withall, we finde godly Kings of Judah have extended these Laws further than to such grosse abominations: for, godly Josiah did not on­ly cut off the Priests who sacrificed to Idols on the high places, 2 King. 23.20. but degraded these who sacrificed there even to the Lord only, 2 King. 23.8, 9. as these differences of high places may be further clear­ed, from 2 Chron. 14.3, 5. with chap. 15.17. and chap. 33.17. As for the dayes of the Gospel, albeit Magistrates were not Christians when the New Testament was written, yet we finde sufficient ground to clear us yet further, that these Laws given of old by God are still in force. For, it is fore-prophesied, that the Kings of the earth shall destroy Antichrist, Revel. 17.16. And why ought they not also sup­presse other errours, which are but limbs of Antichristian Doctrine, and the promoters thereof little Antichrists? 1 Job. 2.18. And we finde, that in times when Christian Magistrates were wanting, it did please the Lord to interpose, in a more immediate way, for punishing obstinate offenders, whether in the matter of faith or manners. We finde also that the Magistrate's power under the New Testament, is given him for the punishment of evil doers, Rom. 13.3, 4. Now, Seduction being an evil deed, 2 Job. 10, 11. and the Text speaking indefinitly of all such, we would take heed of obtruding our distinctions upon it; And that so much the rather as Christians are to pray for this benefit by Ma­gistrates, that they may live under them not only in all bonesty, but in all godlinesse also, 1 Tim. 2.1, 2. which can never be without soundnesse in Doctrine, and purity in Worship. And whereas some except, that unbelief and covetousnesse are also evil deeds, and yet not punished by the Magistrate; We grant, that unbelief and covetousnesse in the heart, do not fall under the cognition of the Magistrate (as neither is he to cognosce on simple opinions in the mind) Yet, unbelief professed and propagated, and covetousnesse put in practice to the prejudice of others, ought to be punished by him.

We know this truth of God is traduced, as a persecuting of men for their conscience, and an encroachment upon the liberty purchased them by Christ. But as we disclaim troubling of men for the simple light of [Page 11]their Consciences, if it break not forth in doctrine and Practices; So the Scripture hath taught us, that persecution is only a putting men to suffer for righteousnesse, and not the restraining of abominable errours. And as we know mens consciences are not their supream rule, nor lawlesse things; So liberty to erre and seduce, to vent lies and father them upon the God of truth, &c. is no part of that liber­ty purchased to us by the death of Christ; But it is in effect a capti­vity and snare to be entangled therewith, 2 Tim. 2.25, 26. and chap. 3.6, 7. and to be servants to corruption under pretence of liberty, 2 Pet. 2.19. Yea, to father this upon Christian liberty, favoureth rankly of that old way of turning the grace of our God into lascivi­ousnesse. We are not insensible, how this truth of God hath been abused and put to the rack by Antichrist and his followers, to crush the professours of truth: But we have learned, that no truth, though abused, must be cast away; nor yet because truth is suppressed by the enemies of the Gospel, must therefore errours be spared by the friends of Christ? We acknowledge also it is a mercy, if in sad times truth get, were it but a Toleration; Yet we cannot therefore allow, that errour should have so much. Nor do we look upon it as any con­vincing argument, to tell us, that were our selves at the like disad­vantage with our Profession, we might be as ready to plead for a Toleration as others: For, we find Christ and his Apostles, when con­veened before Magistrates, never made use of that defence, That a Toleration in Religion (be what it will) was due from the Civil Magistrate, but pleaded still the truth of their Doctrine: And though Paul was frequently under persecution; yet we find him against Tole­ration, Gal. 5.11, with 12. Nor was Elijah the lesse zealous against false Prophets, 1 King. 18.40. that there was a Jezebel ready to perse­cute himself, 1 King. 19.2. And though we be encompassed with infirmities; yet, in so far as we have obtained mercy, we are ready to say (as Paul did, Act. 25.11.) That if we followed any errour, we refuse not to be restrained in it, and should count our selves most unhappy if we were instrumental to propagate any errour, and set our selves to overturn a blessed work of Reformation in the prosecu­tion thereof.

Having thus briefly pointed at the sinfulnesse of this course, We do in the fear of the Lord warn all these (especially within our charge) who have an hand in this matter, to consider from whence they have fallen and to repent; and do exhort them in the bowels of Christ, that they do examine impartially what their designs are, up­on which they have engaged in this course, so destructive to their Mother-Church, and the Truths of Christ established in her; and that they forbear to prosecute the pulling down of an hedge, to let in Popery and Atheism, lest a Serpent bite them. We are not ignorant [Page 12]how pleasing licentious liberty is to the flesh; yet their consciences will easily tell them, that it was none of Adam's happinesse to have more room out of Paradise than within it, And that it is no mercy for men to have liberty to do every one what is right in his own eves, which hath been the plague and sad posture of the Church of God in her declining times. We do likewise exhort all the Lord's people within our bounds, as to mourn before the Lord in behalf of those who have declined, and that such abominations should find any to owne them among us; So also rightly to improve such humbling dispensations; That they study sobriety of mind, the want whereof hath miscarried so many; That they receive the love of the Truth, for the neglect whereof, God is provoked to send strong delusions; That they converse more in the study of their own sinfulnesse, and the sufficiency of Christ, which being still savoury, will keep them from gadding after novelties in Religion; That they improve Ordinances as becometh, lest rested-in formality draw on contempt of Ordi­nances; That they would unite among themselves in matters of in­feriour differences, that so they may joyntly lay forth themselves, in their stations, for obstructing the progresse of this deluge, which is ready to swallow up all Religion; And that they imploy Christ much, who is the King and Head of his own Church, that by His own Spirit he would interpose to stop the current of these Delusions and Defections, that Truth, and Peace, and Holinesse may yet flourish in the midst of us. Even so, Come, Lord Jesus.