A sermon preached to the Honourable House of Commons, in Parliament assembled: on January 31. A day of solemne humiliation. With a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. Humbly presented to them, and all peace-loving men of this nation. / By John Owen, pastor of the Church of Christ, which is at Coggeshall in Essex.

A sermon preached to the Honourable House of Commons, in Parliament assembled: on January 31. A day of solemne humiliation. With a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. Humbly presented to them, and all peace-loving men of this nation. / By John Owen, pastor of the Church of Christ, which is at Coggeshall in Essex.

Table of contents

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To the Right Honourable the Commons of England, Assembled in Parliament.

A Sermon Preached to the Honourable House of Commons, Jan. 31. 1648.

OF TOLERATION: And the Duty of the Magistrate, About RELIGION:

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A SERMON Preached to the Honourable House of COMMONS, IN PARLIAMENT Assembled: On January 31. A day of Solemne Humiliation.

With a Discourse about TOLERATION, And the Duty of the Civill Magistrate about RELIGION, thereunto Annexed.

Humbly Presented to them, and all Peace-loving Men of this NATION.

By John Owen, Pastor of the Church of Christ, which is at Coggeshall in Essex.

LONDON, Printed by Matthew Simmons, in Aldersgate Street, 1649.

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Die Mercurij, 31. Januarij, 1648.

ORdered by the Commons Assembled in Parliament, That Master Allen, do give the Thankes of this House, to Master Owen, for the great paines he tooke in his Sermon, Preached before this House this day, at Margarets Westminster; And that he be desired to Print his Sermon at large, wherein he is to have the like priviledge of Printing it, as others in the like kind usually have had.

Hen: Scobell Cler:
Parl. Dom. Com.

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To the Right Honourable the Commons of England, Assembled in Parliament.

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Sirs,

IT hath always suited the wisedome of God, to do great things in difficult seasons. He sets up wals in troublous times. Dan. 9. 25. His builders must hold Swords and Spears, as well as Instruments of labour, Neh. 4. 16. Yea while sin continueth in its course here (which began in Heaven, and having contemporized with the Earth, shall live for ever in Hell.) Great works for God, will cause great troubles amongst men. The holy, harmlesse Reconciler of heaven and earth, bids us expect the Sword, to attend his undertakings for, and way of making peace, Mat. 10. 34. All the waves in the world, arise to their height and roaring▪ from the confronting of the breath of Gods spirit, and the vapours of mens corruptions. Hence seasons receive their degrees of difficulty, according to the greatnesse and weight of the workes which in them God will accomplish. to their worth and excellency is mans opposition proportioned. This, the instruments of his glory in this generation, shall continually find true to their present trouble, and future comfort.

As the days approach for the delivery of the decree, Heb. 12. 26, 27 to the shaking of Heaven and Earth,Dan. 7. 27. and all the powers of the World,Ego nisi tumultus istos viderem, verbum Dei in mundo non esse dicerem: Luth. de s. A. to make way for the establishment of that kingdom which shall not be given to another people (the great expectation of the Saints of the most high before the consummation of all) so tumults, troubles, vexations and disquietnes, must certainly grow and increase among the sons of men.

A dead woman (says the Proverb) will not be carryed out of her house under four men. Much lesse will living men, of wisedome and power, be easily & quietly dispossessed [Page] of that share and Interest in the things of Christ, which long continued usurpation, hath deluded them into an imagination of being their owne Inheritance. This then being shortly to be effected, and the scale being ready to turn against the man of sin, notwithstanding his ballancing it in opposition to the witnesse of Jesus, with the weight and poyse of earthly power, no wonder if heaven, earth, sea, Isa. 34. 4, 5. and dry land, be shaken in their giving place to the things that cannot be moved.Revel. 16. 16. God Almighty having called you forth (Right honourable) at his entrance to the rolling up of the Nations heavens like a Scroll, to serve him in your Generation in the high places of Armageddon, you shall be sure not to want experience of that Opposition which is raised against the great work of tbe Lord, which generally swels most, against the visible instruments therof.

And would to God, you had only the deuoted sons of Babel to contend withall, that the men of this shaking earth were your only Antagonists: that the Malignity of the Dragons tayle, Revel. 12. 4. had had no influence on the Stars of heaven, to prevaile with them to fight in their courses against you. But jacta est alea, the providence of God must be served, according to the discovery made of his owne unchangeable will, and not the mutable interests and passions of the sons of men. For verily the Lord of Hosts hath purposed to pollute the pride of all glory, and to bring into contempt all the Honourable of the Earth, Isa. 23. 9.

The contradictions of sinners against all that walk in the paths of righteousnesse and peace, with the supportment which their spirits may receive (as being promised) who pursue those wayes, notwithstanding those contradictions, are in part discovered in the ensuing Sermon; the foundation of that whole Transaction of things, which is therin held out, in reference to the present dispensations [Page] of providence (being nothing but an entrance into the unravelling of the whole Web of Iniquity, interwoven of Civill and Ecclesiasticall Tyranny, in opposition to the kingdome of the Lord Jesus) I chose not to mention. Neither shall I at present add any thing thereabout, but onely my desire that it may be eyed as the granted Basis of the following discourse. Only by your very favourable acceptation of the making out those thoughts, which were the hasty conception, and like Jonah's Gourd, the child of a night or two (which with prayer for a rooting in the hearts of them to whom they were delivered, had certainly withered, in their owne Leaves, had they not received warmth and moysture from your commands in general, and the particular desires of many of you, to give them a life of a few dayes longer) I am encouraged to the annexing of a few lines, as a free-will offering to attend the following Product of obedience.

Now this shall not be to the Opposition which you doe and shall yet further meet withall, but as to the Causes, real, or pretended, which are held forth as the bottom of that contradiction wherwith on every side you are encompassed.

The things in reference whereunto, your proceedence is laden with such criminations, as these sad dayes of recompence, have found to be Comets portending no lesse then blood, are first Civill, then Religious.

For the First, as their being beyond the bounds of my Calling, gives them Sanctuary from being called forth to my consideration, so neither have I the least thoughts with Absolom of a more orderly carrying of of Affaires, might my desires have any influence into their disposall. Waiting at the throne of Grace, that those whom God hath intrusted with, and enabled for the Transaction of these things, may be directed and supported in their employment, is the utmost of my undertaking herein.

[Page] For the other, or Religious things, the generall interest I have in them as a Christian, being improved by the super-added Title of a Minister of the Gospel (though unworthy the one Name, and the other) gives me not onely such boldnesse as accreweth from enjoyed Favour, but also such a Right as will support mee to plead concerning them, before the most Impartiall Judicature.

And this I shall doe (as I said before) meerly in reference to those criminations, which are layd by conjecturall presumptions on your Honourable Assembly, and made a cause of much of that opposition and contradiction you meet withall. Now in particular, it is the Toleration of all Religions or invented wayes of worship, wherein your Constitutions are confidently Antidated in many places of the Nation, the thing it selfe withall, being held out, as the most enormous apprehension, and desperate indeavour for the destruction of Truth and Godlinesse that ever entred the thoughts of men, professing the one and the other. The contest hereabout, being adhuc sub Judice, and there being no doubt, but that the whole matter, commonly phrased as above, hath (like other things) sinfull and dangerous Extreames. I deemed it not amisse, to endeavour the powring a little cold water upon the common flames, which are kindled in the breasts of men about this thing. And who knowes, whether the words of a weake Nothing, may not by the power of the Fountaine of Beings, give some light into the determination and Establishment of a thing of so great concernment and consequence, as this is generally conceived to be. What is in this my weake undertaking, of the Lord, I shall begg of him, that it may be received, what is of my selfe I begg of you that it may be pardoned. That God Almighty would give you to prove All things that come unto you in his way, and to hold fast that which is good, granting you unconquerable Assistance, in constant perseverance, is the prayer of,

Your devoted Servant in
our dearest Lord:
JOHN OWEN.

Coggeshall, Feb. 28.

A Sermon Preached to the Honourable House of Commons, Jan. 31. 1648.

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JEREMIAH 15. Ver. 19, 20.

—Let them returne to thee, but returne not thou unto them.

And I will make thee unto this people a fenced brazen wall, and they shall fight against thee, but they shall not prevaile against thee: for I am with thee to save thee, and to deliver thee, saith the Lord.

THE words of my Text having a full dependance upon, and flowing out from, the maine subject matter of the whole Chapter; I must of necessity take a view thereof, and hold out unto you the minde of God contained therein, before I enter upon the part thereof chiefly intended: And this I shall doe with very briefe Observations, that I may not anticipate my selfe, from a full opening and applycation of the words of my Text.

And this the rather are my thoughts led unto, because the whole Transaction of things between the Lord and a stubbornely sinfull Nation, exceedingly accommodated to the carrying on of the controversie, he is now pleading with that wherein wee live, is set out (as wee say) to the life therein.

Of the whole Chapter, there be these five parts.

1. The denuntiation of fearefull wasting, destroying, judgements against Judah and Jerusalem, v. 3. and so on to the 10.

[Page] 2. The procuring deserving cause of these overwhelming calamities, vers. 4. and 6.

3. The inevitablenesse of those judgements, and the inexorablenesse of the Lord, as to the accomplishment of all the evill denounced, vers. 1.

4. The state and condition of the Prophet, with the frame and deportment of his spirit, under those bitter dispensations of providence, vers. 10. and 15, 16, 17, 18.

5. The Answer and appearance of God unto him upon the making out of his complaint, vers. 11, 12, 13, 14. and 19, 20, 21.

My Text lyeth in the last part, but yet with such dependance on the former, as inforceth to a consideration of them.

1. There is the denuntiation of fearfull wasting destroying Judgements to sinfull Jerusalem, vers. 2. and so onwards, with some interposed ejaculations, concerning her inevitable ruine, as vers. 5, 6.

Here's death, sword, famine, captivity, vers. 2. banishment, v. 4. unpittied desolation, v. 5. redoubled destruction, bereaving, fanning, spoyling, &c. v. 6, 7, 8, 9.

That universall devastation of the whole people, which came upon them in the Babilonish Captivity, is the thing here intended; The meanes of its accomplishment by particuler Plagues and Judgements, in their severall kinds (for the greater dread and terrour) being at large annumerate: The faithfulnesse of God also being made hereby to shine more cleare, in the dispersion of that people; doing, not onely for the maine, what before he had threatned, but in particular, executing the Judgements recorded; Luke 26. 14. &c. Deut. 28. 15. &c. Fulfilling hereby what he had devised, accomplishing the word he had commanded in the dayes of old, Lam. 2. 17.

That which hence I shall observe is onely from the variety of these particulars, which are held out as the meanes of the intended Desolation.

Gods treasures of wrath against a sinfull people,Obs. 1. have sundry and various issues for the accomplishment of the appointed end.

When God walkes contrary to a people, it is not alwayes [Page] in one path, he hath seven wayes to doe it, and will doe it seven times, Levit. 26. 24. He strikes not alwayes with one weapon, nor in one place. As there is with him [...] manifold and various Grace, 1 Pet. 4. 10. Love and compassion making out it selfe in choice variety, suited to our manifold indigencies: So there is, [...] Rom. 2. 5. Stored, treasured wrath, suiting it selfe in its flowings out, to the provocations of stubborne sinners.

The first Embleme of Gods wrath against man, was a flaming Sword turning it selfe every way, Gen. 3. last: Not onely in one, or two, but in all their paths, he meeteth them with his flaming Sword.

As a wilde beast in a Net,Isa. 51. 20. so are sinners under inexorable judgements; the more they strive, the more they are enwrapt, and entangled. They shuffle themselves from under one calamity, and fall into another; As if a man did flee from a Lyon, and a Beare mett him; or went into the house and leaned his hand upon the wall, and a Serpent bit him, Amos 5. 19. Oh remove this one Plague,Exod. 10. 17. saith Pharoah; if hee can escape from under this pressure, he thinkes he shall be free: but, When he fled from the Lyon, still the Beare met him, and when he went into the house, the Serpent bit him.

And as the flaming Sword turnes every way, so God can put it into every thing: To those that cry, Give me a King, God can give him in his anger; and from those, that cry, take him away, hee can take him away in his wrath, Hosea 13. 10, 11.

Oh, that this might seale up instruction to our owne soules; What variety of calamities have we beene exercised withall, for sundry yeares? What Pharoah-like spirits have we had under them? Oh that we were delivered this once, and then all were well! How doe we spend all our thoughts to extricate our selves from our present pressures? If this hedge, this pit were passed, wee should have smooth ground to walke in! not considering that God can fill our safest pathes with Snares and Serpents: Give us peace, give us wealth, give us, as we were, with our owne, in quietnesse. Poore creatures! suppose all these desires were in sincerity, and not as with [Page] the most they are, faire colours of soule and bloody designes; yet if Peace were, and Wealth were, and former things were, and God were not▪ what would it availe you? Cannot he Poyson your Peace, and Canker your Wealth? And When you were escaped out of the field from the Lyon and the Beare, appoint a Serpent to bite you, leaning upon the wals of your owne house? In vaine doe you seek to stop the streames, while the Fountaines are open; turne your selves whither you will, bring your selves into what condition you can, nothing but peace and reconciliation with the God of all these judgements, can give you rest in the day of Visitation: You see what Variety of Plagues are in his hand: Changing of condition will doe no more to the avoiding of them, then a Sick mans turning himselfe from one side of the bed to another; during his turning, he forgets his paine by striving to move, being laid down againe, he findes his condition the same as before; this is the first thing, we are under various judgements, from which by our selves there is no deliverance.

The second thing here exprest,2. is the procuring cause of these various Judgements set downe, v. 4.

—because of Manasseh sonne of Hezekiah King of Judah, for that which he did in Jerusalem.

The sinnes of Manasseh filled the Epha of Judahs wickednesse,Zach. 5. 7. and caused the Talent of Lead to be laid on the mouth thereof. Oftentimes in the relation of his story, doth the holy Ghost emphatically expresse this; that, For his sinne Judah should surely be destroyed, 2 Kings 21. 11. Yea when they had a little reviving under Josiah, and the bowels of the Lord began to worke in compassion towards them; yet as it were, remembring the provocation of this Manasseh, he recals his thoughts of mercy,Est quaedam aemulatio divinae rei, & humanae, Tertul. Ap. 2 Kings 23. 26, 27. The disposing of divine and humane things, is oftentimes very oposite. God himselfe proceeds with them in a diverse dispensation: In the spirituall body the members offend and the head is punished: The iniquity of us all did meet on him, Isa. 53. In the civill politick body, the head offends and the members rue it; Manasseh sins, and Judah must goe Captive.

Three things present themselves for the Vindication of the [Page] equity of Gods righteous judgments, in the recompencing the sins of the King upon the people.

1. The Concurrence and Influence of the Peoples power into their Rule and Government: They that set him up, may justly be called to answer for his miscarriage. The Lord himselfe had before made the sole bottom of that Politicall Administration to be their owne wills. If thou wilt have a King after the manner of the Nation, Deut. 17. 14. 1 Sam. 8. 7. though for particulars, himselfe (according to his supreame soveraignty) placed in many, by peculiar exemption, otherwise his providence was served by their plenary consent, or by such dispensation of things as you have related, 1 Kings 16. 21, 22. Then were the people of Israel divided into two parts, halfe of the people followed Tibni the sonne of Ginath to make him King, and halfe followed Omri: but the people that followed Omri prevailed against the people that followed Tibni; so Tibni dyed, and Omri reigned. Now they, who place men in authority to be Gods Vicegerents doe undertake to God for their deportment in that authority, and therefore may justly beare the sad effects of their sinfull miscarriages.

2 Because for feare of Manasse's cruelty, or to flatter him in his tyranny for their owne advantage, the greatest part of the people had apostatized from the wayes and worship of Hezekiah, to comply with him in his sinne. As at another time they willingly walked after the Commandement, Hos. 5. 11. And this is plainly exprest, 2 Kings 21. 9. Manasseh seduced the people to doe more evil then the Nations. When Kings turne seducers, they seldome want good store of followers: Now if the blinde leade the blinde, both will, and both justly may fall into the ditch. When Kings command unrighteous things, and people suite them with willing complyance, none doubts, but the destruction of them both is just and righteous. See vers. 6. of this Chapter.

3. Because the people by vertue of their retained▪ soveraignty, did not restraine him in his provoking wayes. So Zwinglius, Artic. 42. Qui non vetat, cum potest, jubet: When Saul would have put Jonathan to death, the people would not suffer him so to doe, but delivered Jonathan that he dyed not, [Page] 1 Sam. 14. When David purposed the reducing of the Arke, his speech to the people was; If it please you, let us send abroad to our brethren every where, that they may assemble themselves to us, and all the Congregation said that they would doe so, because the thing was right in their eyes, 2 Chron. 13. 2. So they bargaine with Rehoboam about their subjection, upon condition of a moderate Rule, 1 Kings 12. By vertue of which power also they delivered Jeremiah from the Prophets and Priests that would have put him to death, Ier. 26. 16. And on this ground might justly feed on the fruit of their own neglected duty. See Bilson of Obed. part 3. page 271.

Be it thus, or otherwise, by what way soever the people had their Interest therein; certaine it is, that for the sinnes of Manasseh, one way or other, made their owne, they were destroyed: And therefore these things being written for our example, it cannot but be of great concernment to us, to know what were those sinnes which wrapt up the people of God in irrevocable destruction: Now these the holy Ghost fully manifesteth in the story of the life and reign of this Manasseh, and they may all be reduced unto 2. chiefe heads.

1. False worship or superstition: He built high places, made Altars for Baal, and a Grove as did Ahab, 2 Kings 25. 2.

2. Cruelty: Hee shedde innocent blood very much, till hee had filled Jerusalem with blood from one end of it to another, vers. 16.

Whether this cruelty be to be ascribed to his Tyranny in civill affaires, and so the blood shed, is called innocent, because not of Malefactors, or to his persecution, in subordination to his false worship instituted as before (as the Pope and his Adherents have devoured whole Nations in ordine ad spiritualia) is not apparent:See the Appendix at the end of this Sermon. but this is from hence and other places most evident; That superstition and persecution, will-worship and tyranny are inseparable concomitants.

Nebuchadnezzar sets up his great Image, and the next news you heare, the Saints are in the furnace, Dan. 3. 20. You seldome see a fabricke of humane invented worship, but either the foundation or top-stone is laid in the blood of Gods people. The wisdome (Religion, or way of worship) that is from above, is first pure, then peaceable, gentle, easie to be entreated, full of [Page]mercy and good fruits, without partiality, without hypocrisie, James 3. 17. when the other is earthly, sensuall, devillish, bringging along envying, strife, contention, and every evill worke, vers. 16. Persecution and blood is the genuine product of all invented worship. I might from hence name, and pursue other Observations, but I shall only name one, and proceed.

When false worship with injustice by cruelty have possessed the Governours of a Nation,Obser. and wrapt in the consent of the greatest part of the people; who have been acquainted with the mind of God, that People and Nation without unpresidented mercy is obnoxious to remedilesse ruine.

Those two are the Bell and Dragon, that what by their actings, what by their deservings, have swallowed that Ocean of blood which hath flowed from the veines of millions of millions slaine upon the face of the earth. Give mee the number of the witnesses of Jesus, Rev. 6. 9, 10. whose soules under the Altar cry for revenge against their false worshipping murtherers, and the Tale of them, whose lives have been sacrificed to the insatiable Ambition and Tyranny of blood-thirsty Potentates, with the issues of Gods just vengeance on the sons of men, for complyance in these two things, and you will have gathered in the whole Harvest of blood, leaving but a few stragling gleanings upon other occasions. And if these things have been sound in England, and the present administration with sincere humiliation, doe not runne crosse to vnravell this close woven webb of destruction, all thoughts of recovery will quickly be too late. And thus far, sinne and providence drive on a parallel.

3. The inevitablenesse of the desolation threatned, and the inexorablenesse of God in the execution of it, v. 1. is the third thing considerable: Though Moses and Samuel stood before mee, yet my minde could not be toward this people.

Should I insist upon this, it would draw me out unto Scripture evidences, of a Nations travelling in sinne, beyond the line of Gods patience, and so not to be exempted from ruine: but instead thereof I shall make it a part of my daily supplications, that they may be to our enemies, if Gods enemies, and the interpretation of them to those that hate us.

[Page] In briefe, the words containe an impossible supposition, and yet a Negation of the thing for whose sake it is supposed: Moses and Samuel were men, who in the dayes of their flesh offered up strong supplications, and averted many imminent judgements from a sinfull people; As if the Lord should say, All that I can doe in such a case as this, I would grant at the intercession of Moses and Samuel, or others interceding in their spirit and zeale; but now the state of things is come to that passe, the time of Treaty being expired, the black flagge hung out, and the decrree having brought forth, Zeph. 2. 2. that upon their utmost intreaty it cannot, it shall not be reversed.

There is a time when sin growes ripe for ruine; Observ. For three transgressions and for foure the Lord will not turne away the iniquity of a people, Amos 1. 9. When the sinne of the Amorites hath filled the cup of vengeance, they must drinke it, Gen. 15. 16. England under severall Administrations of civill Government, hath fallen twice: yea thrice into Nation-destroying sinnes; Providence hath once more given it another bottome; If you should stumble (which the Lord avere) at the same blocke of impiety and cruelty, there is not another sifting to be made to reserve any graines from the ground; I doubt not but our three transgressions and foure will end in totall desolation, the Lord be your guide, poor England lyeth at stake.

The greatest difficulty that lyeth in bringing of totall destruction upon a sinfull people is in the interposition of Moses and Samuel;Observ. If Moses would but have stood out of the gap, and let the Almighty goe, he had broken in upon the whole Host of Israel, Exo. 32. 9, 10. And let it by the way be observed of the spirit of Samuel, that when the people of God were most exorbitant, he cryeth, as for me, God forbid that I should sinne against the Lord in ceasing to pray for you, 1 Sam. 12. 23. Scarce answered by those, who if their interest be no served, or at best, their reason satisfied, will scarce yield a prayer for, yea powre out curses against their choisest Deliverers: The Lord lay it not to their charge; For us seeing that praying Deliverers are more prevalent then fighting Deliverers (it is though Moses and Samuel, not Gideon and Sampson, stood before me) as some decay, [Page] let us gather strength in the Lord, that bee may have never the more rest for their giving over, untill hee establish mount Zyon a praise in the earth.

4. Come we now to the fourth thing in this Chapter; the Prophets state and condition with the frame and deportment of his heart and spirit under these dispensations, and here we find him expressing two things of himselfe.

1. What he found from others, v. 10.

2. What hee wrestled withall in his owne spirit, v. 15, 16, 17, 18.

1. What he found from others, he telleth you, it was cursing and reproach, &c. I have neither lent on usury, nor have men lent to me on usury yet every one of them doth curse me, v. 10.

Now this returne may be considered two wayes.

1. In it selfe, Every one (saith he) of this people curse me.

2. In reference to his deportment: I have neither borrowed nor lent on usury yet they curse me.

From the First, Observe:

Instruments of Gods greatest workes and glory, Obs. are often times the chiefest objects of a professing peoples curses and revenges. The returne which Gods Labourers meet withall in this Generation, is in the number of those things, whereof there is none new under the Sun. Men, that under God, deliver a Kingdom, may have the Kingdoms curses for their paines.

When Moses had brought the people of Israel out of Bondage, by that wonderfull and unparallel'd deliverance, being forced to appeare with the Lord for the destruction of Corah and his Associates, who would have seduced the Congregation to its utter ruine, he receives at length this reward of all his travell, labour and paines, All the Congregation gathered themselves against him and Aaron, laying murther and sedition to their charge, telling them they had killed the people of the Lord, Numb. 16. 41, 42. A goodly reward for all their travels: If Gods workes doe not suite with the lusts, prejudices, and interests of men, they will labour to give his instruments the Devills wayes. Let not upright hearts sink, because they meet with thanklesse men, Bona agere, & mala pati Christianorum est. A man may have the blessing of God, and the curse of a professing [Page] people at the same time. Behold I and the Children wbom God hath given me, are for signes and for wonders in Israel, Isa. 8. 15. Cum ab hominibus damnamur, Tert. Apol. à Deo absolvimur: Mans condemnation and Gods absolution, doe not seldome meet upon the same persons, for the same things: If you labour to doe the worke of the Lord, pray think it not strange, if among men, curses be your reward and detestation your wages.

2. In reference to the Prophets deportment, he had neither lent nor had any lent to him upon usury; he was free from blame among them, had no dealings with them, in those things which are usually attended with reproaches, as he shews by an instance in Usuary, a thing that a long time hath heard very ill.

Men every way blamelesse and to be embraced in their owne wayes are oftentimes abhorred and laden with curses, Obs. for following the Lord in his wayes. Bonus vir Cajus sejus, sed malus quia Christianus; What precious men should many be, would they let goe the work of God in this Generation? No advantage against them, but in the matter of their God, and that is enough to have them to the Lyons, Dan. 6. 5. He that might be honoured for compassing the ends suiting his owne Worldly Interest, and will cheerefully undergoe dishonour for going beyond, to suit the designe of God, hath surely some impression upon his spirit, that is from above.

2. You have the Prophets deportment, and the frame of his spirit during those Transactions between the Lord and that sinfull people: And this he holds out in many patheticall complaints, to be fainting, decaying, perplexed, weary of his burden, not knowing how to ease himselfe, as you may see at large, v. 15, 16, 17, 18.

In darke and difficult dispensations of Providence, Obs. Gods choisest servants are oftentimes ready to faint under the burthen of them. How weary was David when he cryed out in such a condition, O that I had wings like a Dove, for then would I flie away and be at rest, Psal. 55. 6. Long had he waited for a desired issue of his perplexed state, and had perhaps often times been frustrated of his hope of drawing to a period of his miseries, and now finding one disappointment to follow on the neck of [Page] another, he is weary and cries, What nothing, but this trouble and confusion still? Oh that I had wings like a Dove, a Ship to saile to a forraigne Nation (or the like) there to be at peace. In the like strait another time, see what a miserable conclusion he draws, of all his being exercised under the hand of God, Psal. 73. 13. Verily I have clensed my heart in VAINE, and wished my hands in innocency; And againe, Psal. 116. 11. He saith in the perturbation of his mind, All men are lyars: That all the promises, all the encouragements, which in his way he had received from God should faile of their accomplishment.

It is not with them, as it was with that wicked King of Israel, who being disappointed of peace and del [...]verance in his owne time, crys out, This evill is of the Lord, why should I waite upon him any longer, 2 Kings 16. 33. The season of deliverance suited not his exp [...]ctation; therefore he quite throweth off the Lord and his protection. Not unlike many among our selves, whose desires and expectations being not satisfied in the closing of our distractions, according to the way, which themselves had framed for the Lord to walke in, are ready to cast off his cause, his protection to comply with the enemies of his Name, Si Deus homini non placuerit, Deus non erit: But it may be observed, that deliverance came not to that people untill Jehoram was weary of waiting, and then instantly God gives it in; when God hath tyred the patience of corrupted men, he will speak peace to them, that wait for him.

Thus is it not with the Saints of God, onely being perplexed in their spirits, darke in their apprehensions, and fainting in their strength, they breake out oft times into passionate complaints (as Jeremy for a Cottage in the Wildernesse) but yet for the maine holding firme to the Lord: and the reasons of this quailing are:

1. The weaknesse of Faith, when the methods of God's proceedings are unfath mable to our apprehensions; while men see the paths wherein the Lord walketh, they can follow him through some difficulties; but when that is hid from them, though Providence so shut up all other wayes, that it is impossible God should be in them, yet if they cannot discerne (so proud [Page]are they) how he goeth in that wherein he is, they are ready to faint and give over. God is pleased sometime to make darknesse his pavilion and his secret place, A fire devoures before him, and it is very tempestuous round about him, Psal. 50. 3. When once God is attended with fire, darknesse, and tempest, because we cannot so easily see him, we are ready to leave him: Now this the Lord usually doth in the execution of his judgements, Thy righteousnesse is like the great Mountaines, thy judgements are a great deep, Psal. 36. 6. His righteousnesse, his kindnesse is like a great Mountaine, that is easie to be seen, a man cannot overlooke it, unlesse he wilfully shut his eyes; But his Judgements are like the great Deepe; Who can look into the bottome of the Sea, or know what is done in the depths thereof? Gods works in their accomplishment are oftentimes so unsuited to the reasons and apprehensions of men, that very many who have been strong in desires, and great in expectation of them, upon their bringing forth to light, have quite rejected and opposed them as none of his, because distant from what they had framed to themselves: It is evident from the Gospel, that the people of the Jewes were full of expectation and longing for the great work of the comming of the Messias, just at the season wherein he came, yet being come, because not accommodated to their prae imaginations, they rejected him, as having neither forme nor comelinesse in him to be desired, Isa. 53. 2. And the Prophet Amos telleth many, Who desired the day of the Lord, that, that day should be darknesse to them and not light, Amos 5. 18, 20. So in every Generation many desirers of the accomplishment of Gods work, are shaken off from any share therein, by finding it unsuited to their reasons and expectations.

Now when the Lord is pleased thus to walke in darknesse, many being not able to trace him in his dispensations, are ready to lye downe and sink under the burden: David seemes to professe, that he had nothing at such a time to uphold him but this, that God must be there, or no where; I had said (saith he) that it was in vaine to walke as I doe, but that I should have condemned the generation of thy Children, Psal. 73. 15. And truely God never leaves us without to much light, but [Page] that we may see clearly where he is not, and so by recounting particulars we may be rolled where he is, though his goings there be not so clear. Aske if God be in the Counsels of men, who seek themselves, and in the ways of those who make it their designe to ruine the Generation of the just. If you finde him there, seek no further; if not, let that give you light, to discerne, where hee makes his abode, that you turne not aside to the flocks of Others.

2. A reducing the works of Providence to inbred Rules of our owne. But this I cannot pursue.

Be tender toward Fainters in difficult seasons; Ʋse. if they leave waiting on the Lord, because the evill is of him, if they cast in their Lot with the portion of the ungodly, they will in the end perish in their Gainsaying: But as for such, as what for want of light, what for want of faith, sit downe and sigh in darknesse, be not too hasty in laying further burdens on them: When first the Confederacy was entred into, by the Protestant Princes in Germany against Charles the fift, Luther himselfe for a season was bewildred, and knew not what to doe, untill being instructed in the fundamentall Laws of the Empire, he sate downe fully in that undertaking, though the Lord gave it not the desired issue, Sleid. Com. Lib. 8. Our Saviour Christ askes, If when becomes, hee shall finde faith on the earth, Luke 18. 8. It is his comming with the spirit of judgement and burning, a day of Tryall and Visitation, he there speaks of: Now what Faith shall he want, which will not be found in that day? Not the Faith of adherence to himselfe for spirituall life and justification, but of actuall closing with him in the things he then doth; that shall be rare, many shall be staggered, and faint in that day.

And thus by the severall Heads of this Chapter, have I led you through the very state and condition of this Nation at this Time.

First, Variety of judgements are threatned to us, and incumbent on us, as in the first part. Secondly, of these, Falsew orship, Superstition, Tyranny, and Cruelty lye in the bottome, as their procuring causes, which is the second. Thirdly, These if renewed under your hand, will certainely bring inevitable [Page] ruine upon the whole Nation, which is the third. Fourthly, All which, make many precious Hearts, what for want of light, what for want of Faith, to faile, and cry out, for the wings of a Dove, which is the fourth. I come in the fift place to Gods direction to you for the future, in this state and condition, which being spread in diverse Verses as the Lord gives it to the Prophet, I shall meddle with no more of it, then is contained in the words, which at our entrance I read unto you.

Let them returne, &c.

In the words observe foure things,

1. Gods direction to the Prophet, and in him, to all, that doe his worke in such a season, as this describe [...]: Let them returne to thee, returne not thou to them.

2. Their assistance and supportment in pursuance of that direction: I will make thee, to this people, a brazen fenced wall.

3. The opposition, with its successe and issue, which in that way, they should meet withall: They shall fight against thee, and shall not prevaile.

4. Their Consolation and successe from the presence of the Lord: For I am with thee to deliver thee, &c.

1. There is Gods direction,

Many difficulties in this troublesome season, was the Prophet intricated withall: The people would not be prevailed with, to come up to the mind of God, they continuing in their stubbornnesse, the Lord would not be prevailed with, to avert the threatned Desolation; what now shall he doe? To stand out against the bnlke of the people suits not his earthly Interest; to couple with them, answers not the discharge of his Office; to wait upon them any longer, is fruitlesse; to give up himselfe to their ways comfortlesse: Hence his complaints, hence his moanings. Better lye downe and sink under the burden, then always to swim against the streame of an unreformable multitude: In this strait, the Lord comes in with his direction, Let them returne unto thee, &c. Keep thy station, performe thy duty, comply not with the Children of Backslyding. But what ever be the essue, if there be any closing wrought, let it be, by working them off from their wayes of Folly. All condescention on thy part, where the worke of God is to be [Page] done is in opposition to him; If they Return, embrace them freely; if not, doe thy duty constantly.

That which is spoken immediately to the Prophet, I shall hold out to All, Acting in the name and Authority of God, in this generall Proposition.

Plausible complyances of men in Authority,Obs. with those, against whom they are employed, are Treacherous contrivances against the God of Heaven, by whom they are employed.

If God be so provoked, that he curseth him, who doth his worke negligently, what is he by them that do it Treacherously? when he gives a sword into the hands of men, and they thrust it into his owne Bowels, his Glory and Honour, those things so deare to him? He that is intrusted with it, and dares not doe Justice on every one, that dares doe Injustice, is affraid of the creature, but makes very bold with the Creator.

Prov. 25. 2. It is the glory of God to conceale a thing, but it is the glory of a King to finde out a matter: That which God aimeth to be glorious in, to manifest his Attributes by, is the concealing and covering our Iniquities in Christ; but if the Magistrate will have glory, if he will not bring upon himselfe Dishonour by dishonouring of God, he is to search and finde out the Transgressions, with whose Cognizance he is entrusted, and to give unto them condigne Retribution. If the Lord curse them, who come not forth to his helpe against the mighty, Judg. 5. 23. What is their due, who being called forth by him, doe yet helpe the mighty against him? For a man to take part with the Kingdomes Enemies is no small crime; but for a Commission-Officer to runne from them by whom he is Commissionated, to take part with the Adversary, is death without mercy: yet have not some in our dayes arrived at that stupendious Impudence, that when as private persons they have declaimed against the Enemies of the Nation, and by that means got themselves into Authority, they have made use of that Authority to comply with, and uphold those, by an Opposition to whom, they got into their Authority? which is no lesse then an Atheisticall attempt to personate the Almighty, unto such Iniquities as without his Appearance, they dare not owne: But he that justifieth the wicked, and condemneth the Just, are both [Page]an Abhomination to the Lord, Prov. 17. 15. and not only to the Lord, but to good men also; He that saith to the wicked, thou art Righteous, him shall the people curse, Nations shall abhor him, Prov. 24. 24.

I speake only as to the Generall (for mee let all particulers find mercy) with a sad Remembrance of the late workings of things amongst us, with those vile sordid compliances which grew upon the spirits of Magistrates and Ministers with those, whose Garments were died with the blood of Gods Saints and precious ones (as formerly they were called, for now these Names are become termes of reproach) and would this complying went alone, but Pretences and Accusations must be found out against such as fellow with them, when they begin to call darkenesse light, they will ere long call light darkness: by which meanes, our eyes have seen, men of their owne accord laying down the weapons werewith at first they fought against Opposers, and taking up them, which were used against themselves, as hath happened more then once, to Pen-men both in our own, and our neighbour Nation. Now this Revolting from principles of Religion and Righteousnesse, to a complyance with any sinfull way or person, is a Treacherous Opposition to the God of Heaven; for,

1. It cannot be done but by preferring the creature before the Creator, especially in those things which are the proximate causes of Deviation.

Two principall causes I have observed of this crooked walking.

1. Feare.

2. That Desire of perishing things, which hath a mixture of Covetousnesse and Ambition. The first maketh men wary, what they doe against men, the other maketh them weary of doing any thing for God, as whereby their sordid ends are not like to be accomplished.

1. Feare: when once Magistrates begin to listen after quid sequitur's, and so to with-draw from doing good, for Feare of suffering evill, paths of wickedness are quickly returned unto, and the authority of God despised. Let this man goe, and take heed of Caesar, John 19. 12. did more prevaile on Pilat's treacherous [Page] heart, then all the other clamours of the Jewes; yea, was not the whole Sanedrim swayed to desperate villany, for feare the Romans should come and take away their Kingdome? John 11. 48. When men begin once to distrust that God will leave them in the bryars, to wrestle it out themselves (for unbeliefe lyeth at the bottome of carnall feare) they quickely turne themselves to contrivances of their owne, for their owne safety, their owne prosperity, which commonly is by obliging those unto them by compliances, in an opposition to whom they might oblige the Almighty to their assistance: surely they conclude hee wants either Truth or Power to support them in his employment.

If a Prince should send an Embassadour to a Forreigne State to treat about Peace, or to denounce War; who, when hee comes there, distrusting his Masters Power to make good his undertaking, should comply and winde up his Interest with them to whom he was sent, suffering his Soveraign [...] errant to fall to the ground, would hee not be esteemed as arrant a Traitor as ever lived? And yet though this be clipt coine among men, it is put upon the Lord every day as currant.

From this principle of carnall feare and unbeliefe, trembling for a man that shall dye, and the Son of man that shall be as grasse, forgetting the Lord our maker, Isa. 51. 12. are all those prudential follies, which exercise the mindes of most men in authority, making them, especially in times of difficulties, to regulate and square all their proceedings, by what suites their owne safety and particular interests, counselling, advising, working for themselves, quite forgetting by whom they are entrusted, and whose businesse they should doe.

2. A desire of perishing things tempered with covetousness and ambition: Hence was the sparing of the fat Cattell, and of Agag by Saul, 1. Sam. 15. When those two qualifications close on any, they are diametrally opposed to that frame which of God is required in them, viz. That they should be men fearing God, and hating covetousnesse: The first will goe far, being only a contrivance for safety; but if this latter take hold of any, being a consultation to exalt themselves, it quickly carryeth them beyond all bounds whatsoever. The Lord grant, [Page] that hereafter there may be no such complaints in the Nation, or may be causelesse, as have been heretofore, viz. That wee have powred out our prayers, jeoparded our lives, wasted our estates, spent our blood, to serve the lusts and compasse the designs of ambitious ungodly men.

The many wayes whereby these things intrench upon the spirits of men, to byasse them from the paths of the Lord, I shall not insist upon, it is enough that I have touched upon the obvious causes of deviation, and manifested them to be treacheries against the God of all Authority.

Be exhorted to beware of Relapses, Ʋse. with all their causes and inducements, and to be constant to the way of Righteousnesse, and [...]his I shall hold out unto you in two particulars.

1. Labour to recover others, even all that were ever distinguished and called by the name of the Lord, from their late fearfull Returning to sinfull Complyances with the Enemies of God and the Nation: I speak not of mens Persons, but of their wayes; For 3. yeares this people have been eminently sicke of the folly of Back [...]sliding, and without some speciall Cordiall are like to perish in it, as farre as I know.

Looke upon the estate of this People as they were differenced seven yeares agoe, so for some continuance, and as they are now, and you shall find in how many things we have returned to others, and not one instance to be given of their returne to us; that this may be clear take some partciulars.

1. In Words and Expressions, those are index animi; turne them over and you may find what is in the whole Heart. Out of the Aboundance of the heart the mouth speaketh. Now is not that Language, are not those very Expressions, which filled the mouths of the common Adversaries onely, grown also terms of Reproach upon the Tongues of men, that suffered sometimes under them, and counted it their honour so to do? Hence that common Exprobation, A Parliament of Saints, an Army of Saints, and such like D [...]sions of Gods ways, now plentifull with them, who sate sometimes, and tooke sweete counsell with us▪ Ah! had it not been more for the Honour of God, that we had kept our station, untill others had come to us, so to have exalted the name and profession of the Gospel, then [Page] that we should so return to them, as to joyne with them in making the paths of Christ a Reproach? Had it not beene better for us with Judah to continue Ruling with God, & to be faithfull with the Saints, Hos. 11. 12. then to stand in the Congregation of the mockers, and to sit in the seate of the scornefull? What shall we say when the Saints of God are as signes and wonders to be spoken against in Israel? Isa. 8. 18. Oh that men would remember how they have left their first station; when themselves use those Reproaches unto others, which for the same cause themselves formerly bare with comfort! It is bitternesse to consider how the Gospel is scandalized by this wofull Returne of Ministers and People, by casting Scripturall Expressions by way of scorn, on those, with whom they were sometimes in the like kind Companions of Contempt. Surely in this we are Returned to them, and not they to us.

2. In Actions and those,

1. Of Religion, not only in Opinion, but Practise also, are we here under a vile Returne. We are become the Lyons, and the very same thoughts entertained by us, against others, as were exercised towards our selves. Are not others as unworthy to live upon their native soile in our judgements, as we our selves in the judgements of them formerly over us? Are not groanes for liberty, by the warmth of favour, in a few yeares hatched into Attempts for Tyranny? and for Practise, what hold hath former superstition in observing dayes and times, laid hold upon the many of the People again, witness the late solemn superstition, and many things of the like nature.

2. For Civill things, the closing of so many, formerly otherwise engaged, with the adverse party in the late Rebellion, with the luke warm deportment of others at the same time, is a sufficient demonstration of it; And may not the Lord justly complain of all this, what iniquity have you seene in mee, or my wayes, that you are gone farre from me, and walked after vanity, and are become vaine, Jer. 2. 4. Why have you changed your glory for that which doth not profit, vers. 11. Have I beene a dry heath, or a barren wildernesse to you? Oh that men should find no more sweetness in following the Lambe under wonderfull protections, but that they should thus turne aside into every Wildernesse: [Page] What Indignity is this to the wayes of God? I could give you many Reasons of it; but I have done, what I intended, a little hinted, that wee are a Returning People, that so you might be exhorted to help for a Recovery: and how shall that be?

2. By your owne keeping close to the Paths of Righteousnesse; if you Returne not, others will look about again: This Breach, this evill is of you, within your own walls, was the fountaine of our Backesliding. Would you be the Repairers of Breaches, the Restorers of Paths for men to walke in, doe these two things.

1. Turne not to the wayes of such, as the Lord hath blasted under your eyes, and these may be referred to 3. heads.

1. Oppression.

2. Selfe-seeking.

3. Contrivances for persecution.

1. Oppression, how detestable a crime it is in the eyes of the Almighty, what effects it hath upon men, making wise men madde, Eccl. 7. 7. How frequently it closeth in the calamitous Ruine of the Oppressours themselves, are things known to all. Whether it hath not been exercised in this Nation, both in Generall by unnecessary Impositions, and in Particular by unwarrantable pressures, let the mournfull cryes of all sorts of People testifie. Should you now Return to such wayes as these, would not the Anger of the Lord smoake against you? Make it I bseech you your Designe to relieve the whole, by all meanes possible, and to relieve Particulars, yea even of the adverse Party where too much overborn. Oh let it be considered by you, that it be not considered upon you. I know the things you are necessitated to, are not to be supported by the aire. It is only what is unnecessary as to you, or insupportable as to othes, that requires your speedy Reforming; that so it may be said of you as of Nehemiah, Chap. 5. 14, 15. And for Particulars (pray pardon my folly and boldness) I heartily desire a Committee of your Honourable House might sit once a week, to relieve poor men that have been oppressed by men, sometimes enjoying Parliamentary Authority.

2. Selfe-seeking, when men can be content to lay a Nation [Page]low, that they may set up themselves upon the heapes and ruines thereof. Have not some sought to advance themselves under that power, which with the lives and blood of the People they have opposed? Seeming to be troubled at former things, not because they were done, but because they were not done by them. But innocent blood will be found a Tottering foundation for men to build their Honours, Greatnesse, and Preferments upon. O returne not in this unto any. If men serve themselves of the Nation, they must expect that the Nation will serve it selfe upon them. The best security you can possibly have that the People will performe their duty in obedience, is the witnesse of your own consciences, that you have discharged your duty towards them, in seeking their good, by your owne trouble, and not your owne advantages in their trouble. I doubt not but that in this, your practice makes the admonition a commendation, otherwise the word spoken, will certainly witnesse against you.

3. Contrivances for persecution, how were the hearts of all men hardned like the nether Mill-stone, and their thoughts did grinde blood and revenge against their Brethren! What colours, what pretences had men invented to prepare a way for the Rolling of their garments in the teares: yea blood of Christians. The Lord so keep your spirits from a compliance herein, that with all the Bowe be not too much bent on the other side, which is not impossible.

Be there a Backsliding upon your spirit to these, or such like things as these, the Lord will walke contrary to you, and were you as the Signet upon his hand, he would pluck you off.

2. Returne not to the open enemies of our peace: I could here inlarge my selfe to support your spirits in the work mentioned, Job 29. 14, 15. but I must on to the following parts of my Text, and passe from the Direction given, to the Supportment, and Assistance promised. I will make thee to this people a brazen and a fenced Wall.

An implyed Objection, which the Prophet might put in, upon his charge to keep so close to the rule of righteousnesse, is here removed. If I must thus abide by it, to execute whatsoever [Page] the Lord cals me out unto, not shrinking, nor staggering at the greatest undertakings, what will become of me in the issue? Will it not be destructive to stand out against a confirmed People? No, saith the Lord, it shall not be: I will make thee, &c.

God will certainly give in prevailing strength, Obs. and unconquerable defence unto Persons constantly discharging the duties of Righteousnesse, especially when undertaken in times of difficulty and opposition. I will make thee, &c. The like engagement to this you have, made to Ezekiel, Chap. 3, 8, 9. Neither was it so to the Prophets alone, but to Magistrates also when Joshua undertook the Regency of Israel in a difficult time, he takes of his feare and Diffidence with this very incouragement, Josh. 1. 5. He saith he will make them a Wall, the best defence against opposition, and that not a weake tottering Wall, that might easily be cast downe, but a brazen wall, that must needs be impregnable: What Engines can possibly prevaile against a Wall of Brasse? And to make it more secure, this brazen wall shall be fenced with all manner of fortifications, and ammunition; so that the veriest Coward in the World, being behind such a wall, may without dread or terrour apply himselfe to that, which he findeth to doe. God will so secure the Instruments of his glory against a Backeslyding people in holding up the wayes of his Truth and Righteousnesse, that all Attempts against them shall be vaine, and the most timorous spirit may be secure, Provided he goe not out of the Lords way; for if they be found beyond the Line, the brazen wall, they may easily be surprized. And indeed, who but a Foole would run from the shelter of a brazen wall, to hide himselfe in a little stubble? And yet so doe all who runne to their owne wisedome, from the most hazardous engagement that any of the wayes of God can possibly lead them unto. It is a sure word, and for ever to be rested upon, which the Lord gives in to Asa, 2 Chron. 15. 2. The Lord is with you, while yee be with him: An unbiased Magistracy, shall never want Gods continued presence: Very Jeroboam himselfe receives a promise upon condition of close walking with God in righteous administrations, of having an house built him like the house of [Page]David, 1 Kings 11. 38. What a wall was God to Moses in that great undertaking of being instrumentall for the delivery of Israel from a bondage and slavery of foure hundred yeares continuance: Pharoah was against him whom he had deprived of his Soveraignty and dominion over the People: and what a provocation the depriving of Soveraignty is unto Potentates, needs no demonstration: To the corruption of nature which inclines to Heights and exaltations, in imitation of the fountaine whence is flowes; they have also the corruption of state and condition, which hath alwayes enclined to Absolutenesse and Tyranny: All Egypt was against him, as being by him visibly destroyed, wasted, spoyled, robbed, and at length smitten in the Apple of the eye, by the losse of their first borne; and if this be not enough, that the King and People, whom he opposed were his enemies, the very People, for whose sakes he set himsele to oppose the others, they also rise up against him, yea seek to destroy him; one time they appeale to God for Justice against him, Exod. 5. 21. The Lord looke upon you and judge. They appeale to the righteous God to witnesse, that he had not fulfilled what he promised them, to wit, Liberty, Safety, and freedome from oppression, but that rather by his meanes their Burdens were encreased: And in this they were so confident (like some amongst us) that they appealed unto God for the equity of their complaints. Afterward being reduced to a strait, such as they could not see how possibly they should be extricated from, without utter ruine (like our present condition in the apprehension of some) they cry out upon him for the whole designe of bringing them into the Wildernesse, and affirme positively, that though they had perished in their former slavery, it had been better for them, then to have followed him in this new and dangerous engagement,Calv. in Num. Cap. 4. Ex. 14. 11, 12, 13. That Generation being (as Calvin observes) so inured to bondage, that they were altogether unfit to beare with the workings and pangs of their approaching Liberty. Afterwards, doe they want drink? Moses is the cause; did they want meate? this Moses would starve them, Exod. 15. 24. and 16. 7. He could not let them alone by the Flesh-pots of Egypt, for this they are ready to stone him, [Page] Exod. 17. 3. At this day, have we too much Raine, or too short a Harvest, it is laid on the shoulders of the present Government. It was no otherwise of old. At length this People came to that height, as being frightened by the opposition, they heard of, and framed to themselves in that place whether Moses would carry them, that they presently enter into a conspiracy and revolt, consulting to cast off his Government, and chose new Commanders, and with a violent hand to returne to their former condition, Numb. 14. 4. an attempt as frequent at fruitlesse among our selves. When this would not doe, at length upon the occasion of taking off Corah and his company, they assemble themselves together, and lay (not imprisonment but) murder to his charge, and that of the people of the Lord, Numb. 16. 41. Now what was the issue of all those oppositions? What effect had they? How did the power of Pharoah, the Revenge of Egipt, the backsliding of Israel prevaile? Why God made this one Moses a fenced brazen wall to them All, he was never in the least measure prevailed against; so long as he was with God, God was with him, no matter who was against him.

One thing onely would I commend to your considerations, viz. That this Moses, thus preserved, thus delivered, thus protected, falling into one Deviation, in one thing, from close following the Lord, was taken off from enjoying the closure and fruit of all his labour, Numb. 20. 12. Otherwise he followed the Lord in a difficult season, and did not want unconquerable supportment: Take heed of the smallest turning aside from God: Oh loose not the fruit of all your labour for selfe; for a lust, or any thing that may turne you aside.

Now the Lord will doe this,

1. Because of his owne Engagement.

2. For our Incouragement.

1. Because of his owne Engagement, and that is two fold,

1. Of Truth and Fidelity.

2. Of Honour and Glory.

1. His Truth and Veracity is ingaged in it. Those that honour him he will honour, 1 Sam. 2. 30. If men honour him with Obedience, he will honour them with preservation: He will [Page]be with them while they are with him, 2 Chron. 15. 2. While they are with him in constancy of duty, he will be with them to keep them in safety, He will never leave them nor forsake them, Josh. 1. 5. No weapon that is framed against them shall prosper, Isa. 54. 17. Now God is never as the waters that faile to any that upon his ingagements waite for him; he will not shame the faces of them that put their trust in him. Why should our unbeleeving spirits charge that upon the God of Truth, which wee dare not impute to a man that is a worme, a lyar? Will a man faile in his ingagement unto him, who upon that ingagement undertakes a difficult imployment for his sake? The truth is, it is either want of sincerity in our working, or want of faith in dependance, that makes us at any time come short of the utmost tittle, that is in any of the Lords engagements.

1. We want sincerity, and doe the Lords work, but with our owne aimes and ends, like Jehu; no wonder, if we be left to our selves for our wages and defence.

2. We want Faith also in the Lords worke, turne to our owne counsels for supportment; no marvell, if we come short of assistance; If we will not beleeve we shall not be established.

Looke to sinceritie in working, and faith in dependance, Gods truth and fidelity will carry him out to give you inconquerable supportment: Deflexion from these, will be your destruction: You that are working on a new Bottome, worke also on new principles, put not new Wine into old Bottles, new designes into old Hearts.

Secondly, He is engaged in point of Honour, if they miscarry in his way, What will he doe for his great name? Yea so tender is the Lord herein of his Glory, that when he hath been exceedingly provoked to remove men out of his presence yet because they have been called by his Name, and have visibly held forth a following after him, he would not suffer them to be trodden downe, left the enemy should exalt themselves, and say, Where is now their God? They shall not take from him the honour of former Deliverances and protections: In such a Nation as this, if the Lord now upon manifold provocations should give up Parliament, People, Army to calamity, [Page] and ruine, would not the Glory of former counsels, successes, deliverances, be utterly lost? would not men say it was not the Lord, but chance that happened to them?

2. For our Encouragement, the wayes of GOD are oftentimes attended with so many difficulties, so much Opposition, that they must be imbraced meerly because his; no other motive in the World can suit them to us. I meane for such as keep them immixed from their owne carnall and corrupt Interests: Now because the Lord will not take off the hardship and difficulty of them, least he should not have the Honour of carrying on his work, against tumultuating opposition, hee secures poore weaklings of comfortable assistance, and answerable successe, lest his worke should be wholy neglected. It is true, the Lord as our soveraigne Master may justly require a close labouring in all his wayes, without the least sweetning endearments put upon them, onely as they are his whose we are, who hath a dominion over us: But yet as a a tender Father, in which relation he delights to exercise his will towards his owne in Christ, Hee pittieth our infirmities, knowing that we are but dust: and therefore to invite us into the darke, into ways laboursome and toylesome to flesh and blood, he gives us in this security, that we shall be as a fenced brazen wall to the opposing sons of men.

To discover the Vanity and Folly of all opposition to men called forth of God to doe his worke,Ʋse. 1. and walking in his wayes; would you not thinke him mad, that should strike with his fist, and run with his head against a fenced brazen wall to cast it downe? Is he like to have any successe, but the battering of his flesh, and the beating out of his braines? What doe the waves obtaine by dashing themselves with noise and dread against a rocke, but their owne beating to peeces? What prevailes a man by shooting his arrows against the Skie, but a returne upon his owne head? Nor is the most powerfull opposition to the ways of God, like to meet with better successe: God looks no otherwise upon Opposers, then you would do upon a man attempting to thrust downe a fenced brazen wall with his fingers. Therefore it is said, that in their proudest attempts, strongest assaults, deepest counsels, combinations, and [Page] associations, he laughs them to scorne, derides their folly, contemns their fury, lets them sweat in vaine, untill their day become, Psal. 2. How birthlesse in our owne, as other Generations have been their swelling conceptions? What then is it that prevailes upon men to break through so many disappointments against the Lord, as they doe? Doubtlesse that of Isa. 23. 9. Surely the Lord of Hosts hath a purpose to staine the pride of all glory, to bring into contempt all the honourable of the earth. God gives up men unto it, that he may leave no earthly glory or honour without pollution or contempt: And therefore hath Opposition in our dayes, been turned upon so many hands, that God might leave no glory without contempt: Yet with this difference, that if the Lord will owne them, he will recover them from their opposition, as hath happened of late to the Ministry of one, and will happen ere long to the Ministry of another Nation; when the Lord hath a little stain'd the pride of their glory; they shall bee brought home againe by the spirit of judgement and burning: but if he owne them not, they shall perish under the opposition. And when it hath been wheeled about on all sorts of men, the End will be.

Be wise now therefore O yee Rulers, Ʋse. 2. be Instructed yee that are Judges of the earth, serve the Lord with feare, and rejoyce with trembling, Psalm 2. 10, 11. See whence your Assistance commeth; see where lye the [...]s of your salvation, and say, Ashur shall not save us, we will not ride upon horses, neither will we say any more to the workes of our hands, yee are our Gods, for in thee the fatherlesse findeth mercy, Hos. 14. 3. It is God alone who is a Sunne and a Shield: his wayes doe good to the upright in heart. Behold, here is a way to encompasse England with a brazen wall: let the Rulers of it walke in right wayes, with upright Hearts. Others have beene carefull to preserve the people to them, and the City to them, oh be you careful to preserve your God unto you; he alone can make you a fenced wall; if he departs, your wall departs, your shade departs. Give me leave to insist a little on one particular, which I choose out among many others: When God leades out his people to any great things, the Angel of his presence is still among them: [Page] see at large Exod. 23. 20, 21, 22. The Angel of the Covenant, in whom is the name of God, that hath power of pardoning or retaining Transgressions, Jesus Christ, the Angel that redeemeth his out of all their troubles, Gen. 48. 16. hee is in the middest of them, and amongst them; And God gives this speciall Caution if we would have his Assistance, that we should beware of him, and obey him, and provoke him not: Would you then have Gods Assistance continued, take heed of provoking the Angel of his presence: provoke him not by slighting of his wayes, provoke him not by contemning his Ordinances; if you leave him to deale for himselfe,See the Appendix about Tolleration. he will leave you to shift for your selves: what though his followers are at some difference (the best knowing but in part) about the Administration of some things in his Kingdome; the Envious one having also sown some bitter seeds of persecution, strife, envy, and contention among them? what though some poor creatures are captivated by Sathan, the Prince of Pride, to a contempt of all his Ordinances, whose soules I hope the Lord will one day free from the snare of the Devill? yet I pray give me leave (it is no time to contest, or dispute it) to beare witnesse in the behalfe of my Master to this one Truth, that if by your owne personall practise and observance, your Protection, Countenance, Authority, Laws, you doe not assert, maintaine, uphold the order of the Gospel, and Administration of the Ordinances of Christ, notwithstanding the noise and clamours of Novell fancies, which like Jonah's gourd have sprung up in a night, and will wither in a day, you will be forsaken by the Angel of Gods presence, and you wil become an astonishment to all the Inhabitants of the Earth: and herein I do not speak as one haesitating or dubious, but positively assert it, as the known mind of God, and whereof he wil not suffer any long to doubt, Psalm 2. ult.

Strengthen the weake hands, Ʋse 3. and confirme the feeble knees, say to them that are of a fearefull heart, be strong, feare not, behold your God will come with vengeance, even your God with a recompence, he will come and save you, Isa. 35. 3, 4. Let the most weak and fearful, the fainting heart, the trembling spirit, and the doubting mind know, that full and plenary security, perfect [Page] peace attends the upright in the wayes of God. You that are in Gods way, doe Gods worke, and take this cordiall for all your distempers, return not to former provoking wayes, and he will make you a fenced brazen wall.

And so I come to the third thing, which I proposed to consider, the Opposition, which men cleaving to the Lord in all his ways shal find, with the issue and success of it, They shal fight against thee, but shall not prevaile.

The words may be considered either as a Prediction depending on Gods praescience, of what will be, or a Commination from his just Judgement, of what shall be.

In the first sence the Lord tells the Prophet, from the corruption, apostacy, stubbornnesse of that People what would come to passe. In the 2d, what for their sins and provocations, by his just judgement should come to passe. Time will not allow me to handle the words in both Acceptations: wherefore I shall take up the latter only, viz. that it is a Commination of what shall be for the further misery of that wretched People, they shall Judicially be given up to a fighting against him.

God oftentimes gives up a sinfull People to a fruitlesse contention, Obs. and fighting with their only supporters, and meanes of deliverance. They shall, &c. Jeremiah had laboured with God for them, and with them for God, that if possible peace being made they might be delivered, and to consummate their sins, they are given up to fight against him.

I cannot now insist upon particular instances, consult the History of the Church in all Ages, you shall find it continually upon all occasions verified. From the Israelites opposing Moses, to the Ephraimites contest with Jephte, the rejecting of Samuel, and so on to the Kings of the earth, giving their power to the Beast to wage Warre with the Lamb, with the Inhabitants of the World combining against the witnesses of Christ, is this Assertion held out. In following story, no sooner did any Plague or Judgement breake out against the Roman Empire, but instantly, Christianos ad Leones, their fury must be spent upon them, who were the onely supporters of it from irrecoverable ruine. Now the Lord doth this,

[Page] 1. To Seale up a sinfull Peoples destruction. Elie's Sonnes hearkened not, because the Lord would slay them, 1 Sam. 2. 25. When God intends Ruine to a people, they shall walk in wayes, that tend thereunto: Now is their a readier way for a man to have a house on his head, then by pulling away the Pillars whereby it is supported? If by Moses standing in the Gap, the fury of the Lord be turned away, certainely if the people contend to remove him, their desolation sleepeth not. When therefore the Lord intends to lay Cities wast without Inhabitant, and houses without men, to make a Land utterly desolate, the way of its accomplishment is by making the hearts of the People fat, and their eares heavy, and shutting their eyes that they should not see, and attend to the meanes of their recovery, Isa. 6. 10, 11. So gathering in his peace and mercies from a provoking people, Jer. 16. 15.

2. To manifest his owne power and soveraignty in maintaining a small handfull, oftimes a few single persons, a Moses, a Samuel, two Witnesses against the opposing rage of a hardned multitude. If those who undertake his worke and businesse in their severall Generations, should have withall, the concurrent obedience and assistance of others, whose good is intended, neither would his name be so seen, nor his wayes so honoured, as now, when he beares them up against all opposition. Had not the people of this Land been given up (many of them) to fight against the Deliverers of the Nation, and were it not so with them even at this time, how darke would have been the workings of Providence, which now by wrestling through all opposition are so conspicuous and cleare. When then a People, or any part of a people, have made themselves unworthy of the good things intended to be accomplished by the Instruments of righteousnesse and peace, the Lord will blow upon their waves, that with rage and fury, they shall dash themselves against them, whom he will strengthen with the munition of Rocks, not to be prevailed against. So that Gods glory and their owne ruine, lye at the bottome of this close working of providence, in giving up a sinfull People to a fruitlesse contending, with their owne Deliverers, if ever they be delivered.

[Page] But is not a Peoples contending with the Instruments,Obj. by whom God worketh amongst them, and for them, a sin and provocation to the eyes of his glory? How then can the Lord be said to give them up unto it?

Avoyding all Scholasticall discourses, Answ. as unsuited to the work of this day; I shall briefly give in, unto you, how this is a sinfull thing, yet sinners given up unto it, without the least extenuation of their guilt, or colour for charge on the justice and goodnesse of God.

1. Then to give up men unto a thing in it selfe sinfull, is no more, but so to dispose and order things, that sinners may exercise and draw out their sinfull principles, in such a way. This that the Lord doth, the Scripture is full of examples, and hath Testimonies innumerable: That herein the Holy one of Israel, it no wayes Co-partner with the guilt of the sonnes of men, will appeare by observing the difference of these severall Agents in these four things.

1. The Principle, by which they worke.

2. The Rule, by which they proceed.

3. The Meanes, which they use.

4. The End at which they aime.

1. The Principle of operation in God is his owne Soveraigne will, and good pleasure. Hee doth what ever hee pleaseth, Psal. 115. 3. He saith his purpose shall stand, and hee will doe all his PLEASƲRE, Isa. 46. 10. He hath mercy on whom be WILL have mercy, and whom hee WILL he hardneth, Rom. 9. 13. Giving no account OF HIS MATTERS, Job. 33. 18. This our Saviour rendereth as the onely Principle and reason of his hidden operations: O Father so it seemed good in thy sight, Matth. 11. 26. His Soveraignty in doing what he will with his owne, as the Potter with his clay, is the rise of his operations: So that what ever he doth, who can say unto him, what doest thou, Job 9. 12. Shall the thing formed say to him that formed it, why hast thou made mee thus? Rom. 9. 20. And hence two things will follow.

1. That what he doth, is just, and righteous, for so must all acts of supreame and absolute dominion be.

2. That he can be Author of nothing, but what hath existence [Page] and being in it selfe, for he workes as the Fountaine of Beings. This sin hath not. So that though every action, whether good or bad, receives its specification from the working of Providence, and to that, is their existence in their severall kinds, to be Ascribed, yet an evill action, in the evilnesse of it, depends not upon Divine concourse and influence, for good and evill make not sundry kinds of Actions, but only a distinction of a Subject in respect of its Adjuncts and Accidents.

But now the Principle of operation in man, is Nature vitiated and corrupted: I say Nature, not that he worketh naturally, being a free Agent, but that these faculties, will and understanding, which are the principles of Operation are in nature corrupted, and from thence can nothing flow but evill: An evill tree bringeth forth evill fruit: Men doe not gather Figs from Thistles: A bitter fountaine sends not forth sweet Waters: Who can bring a cleane thing out of an uncleane? If the fountaine be poisoned, can the streames be wholesome? What can you expect of light and truth from a minde possest with vanity and darknesse? What from a will averted from the chiefest good, and fixt upon present appearances? What from an heart, the figment of whose imagination is onely evill?

2. Consider the difference in the Rule of operation: Every thing that workes hath a Rule worke by, this is called a Law. In that thing which to man is sinfull, God worketh as it is a thing onely, Man as it is a sinfull thing: And how so? Why every ones sin is his Aberration from his Rule of operation or working. [...], is aberrare a scopo. To sin, is, not to collime aright at the end proposed; [...] is a most exact definition of it: Irregularity is its forme, if it may be said to have a Forme: a Privations forme, is deformity. Looke then in any Action, wherein an Agent exorbitates from its Rule, that is sin: Now what is Gods rule in operation? His owne infinite wise will alone; he takes neither Motive, rise, nor occasion for any internall acts, from any thing without himselfe; hee doth what ever hee pleaseth, Psal. 115. 3. He worketh all things according to the counsell of [Page]his owne will, Ephes. 1. 11. That is his owne Law of operation, and the Rule of righteousnesse unto others: working then agreeably to his owne will, which he alwayes must doe, he is free from the obliquity of any action. What now is the Rule of the Sonnes of men? Why the revealed will of God; Revealed things belong to us that we may doe them, Deut. 29. 29. Gods revealed will is the rule of our walking; our working; what ever suits not, answers not this, is Evill. Sinne is the transgression of the Law, 1 John 3. 4. Here then comes in the deformity, the obliquity, the at axy of any thing, God workes and man worketh; those Agents, have severall rules. God workes according to his rule, hence the action is good, as an Action: Man deviates from his rule, hence it is sinfull in respect of its qualifications and Adjuncts. Man writes faire letters, upon a wet paper, and they run all into one blot, not the skill of the Scribe, but the defect in the Paper is the cause of the deformity: he that makes a lame Horse goe, is the cause of his going, but the defect in his joynts, is the cause of his going lame: The Sunne exhales a steame from the Dunghill, the Sunne is the cause of the exhalation, but the Dunghill of the unwholesome savour. The first cause is the proper cause of a things being, but the second of its being Evill.

3. Consider the severall operations and actings of God and Man: for instance in a rebellious peoples fighting against their Helpers under him.

Now the Acts of God herein may be referred to six heads.

1. A continuance of the creatures being and life; Ʋpholding him by the word of his power, Heb. 1. 3. When he might take him off in a moment: Enduring them with much long suffering, Rom. 9. 22. When he might cut him off as he did she opposers of Elijah, with fire from heaven, 2 Kings 1. 12.

2. A continuance of power of operation to them, when he could make their hands to wither like Jeroboams, when they goe about to strike, 1 Kings 13. 4. Or their hearts, to dye within them like Nabals, when they intend to be Churlish, 1 Sam. 25. 37. but he raiseth them up, or makes them to stand, that they may oppose, Rom. 9. 11.

3. Laying before them a suitable object for the drawing forth [Page]their corruption unto opposition, giving them such Helpers as shall in many things crosse their lusts, exasperate them, thereunto; as Elijab a man of fiery zeale, for a lukewarme Ahab.

4. Withholding from them that effectuall grace, by which alone that sin might be avoided; a not actually keeping them from that sin by the might of his spirit and grace; that alone is effectuall grace, which is actuall; he suffers them to walke in their owne wayes:

And this the Lord may doe,

First, in respect of them, Judicially, they deserve to be forsaken, Ahab is left to fill up the measure of his iniquities, add iniquity to iniquity, Psal. 69. 27.

Secondly, In respect of himselfe, by way of Soveraignety, doing what he will with his owne, hardening whom hee will, Rom. 9. 15.

5. He positively sends upon their understandings that, which the Scripture sets out under the termes of blindnesse, darkenesse, folly, delusion, slumber, a spirit of giddinesse, and the like; the places are too many to rehearse. What secret actings in, and upon the minds of men, what disturbing of their advises, what mingling of corrupt affections with false carnall reasonings, what givings up to the power of darknesse, in Satan the Prince thereof, this judiciall act doth containe, I cannot insist upon: Let it suffice, God will not helpe them, to discern, yea he will cause that they shall not discerne but hide from their eyes the things that concerne their peace, and so give them up to contend with their onely Helpers.

6. Suitably, upon the will and affections he hath severall acts; obfirming the one, in corruption, and giving up the other to vilenesse, Rom. 1. 24, 26. Untill the heart become throughly hardened, and the conscience seared: Not forcing the one, but leaving it to follow the Judgement of practicall reason, which being a blind, yea a blinded guide, whither can it lead a blind Follower, but into the ditch? Not defiling the other with infused sensuality, but provoking them to act according to inbred, native corruption, and by suffering frequent vile actings to confirme them in wayes of vilenesse.

[Page] Take an instance of the whole; God gives Helpers and Deliverers to a sinfull people, because of their provocations, some or all of them shall not taste of the Deliverance, by them to be procured; wherefore though he sustaines their lives in being, whereby they might have opportunity to know his minde, and their owne peace, yet he gives them a power to contend with their Helpers, causing their helpers to act such things, as under consideration of circumstances, shall exceedingly provoke theses sinners: Being so exasperated and provoked, the Lord who is free in all his dispensations, refuseth to make out to them that healing grace, whereby they might be kept from a sinfull opposition: Yea being justly provoked, and resolved that they shall not taste of the plenty to come, he makes them foolish and giddy in their reasonings and counsels, blinds them in their understandings, that they shall not be able to discerne plaine and evident things, tending to their owne good, but in all their wayes, shall erre like a drunken man in his vomit; whence that they may not be recovered, because he will destroy them, he gives in hardnesse and obstinacy upon their hearts and spirits, leaving them to suitable affections, to contend for their owne ruine.

Now what are the wayes and methods of sinfull mans working in such an opposition, would be too long for me to declare; what prejudices are erected, what lusts pursued, what corrupt Interests acted, and followed; how selfe is honoured, what false pretences coyned, how God is sleighted, if I should goe about to lay open, I must looke into the Hell of these times, then which nothing can be more loathsome and abhominable: Let it suffice, that sinfull selfe, sinfull lusts, sinfull prejudices, sinfull blindnesse, sinfull carnall feares, sinfull corrupt interests, sinfull fleshly reasonings, sinfull passions, and vile affections doe all concur in such a work, are all woven up together in such a Web.

4. See the distance of their aimes, God's aime is onely the manifestation of his owne Glory (then which nothing but himselfe is so infinitely good, nothing so righteous that it should be) and this by the way of goodnesse and severity, Rom. 11. 22. Goodnesse in faithfulnesse and mercy, preserving [Page] his, who are opposed, whereby his Glory is exceedingly advanced: Severity towards the Opposers, that by a sinfull cursed opposition, they may fill up the measure of their iniquities, and receive this at the hand of the Lord, that they lye down in sorrow, wherin also he is glorious.

God forbid, that I should speak this, of all, that for any time, or under any temptation may be carryed to an opposition in any kind, or degree to the instruments of Gods glory amongst them: Many for a season may doe it, and yet belong to God, who shall be recovered in due time: It is onely of men given up, forsaken, opposing all the Appearances of God with his Saints and people in all his wayes, of whom I speak.

Now what are the ends of this Generation of Fighters against this brazen wall, and how distant from those of the Lords? They consult to cast him downe from his excellency, whom God will exalt, Psal. 62. 4. They thinke not as the Lord, neither doth their heart meane so, but it is in their heart to destroy and to cut off, Isa. 10. 7. To satisfie their owne corrupt lusts, ambition, avarice▪ revenge, superstition, contempt of Gods people, because his, hatred of the yoak of the LORD, fleshly Interests; even for these and such like Ends as these, is their undertaking.

Thus though there be a concurrence of God and Man in the same thing, yet considering the distance of their Principles, Rules, Actings, and Ends; It is apparent that Man doth sinfully, what the Lord doth judicially; which being an answer to the former Objection, I returne to give in some Ʋses to the Point.

Let men,Ʋse 1. constant, sincere, upright in the wayes of God, especially in difficult times know, what they are to expect from many, yea the most of the Generation, whose good they intend, and among whom they live; Opposition and fighting is like to be their Lot, and that not onely it will be so because of mens lusts, corruptions, prejudices, but also it shall be so from Gods righteous Judgements against a stubborne people: They harden their hearts that it may be so to compasse their ends, and God heardens their hearts that it shall be so to bring [Page] about his aimes: They will doe it to execute their revenge upon others, They shall doe it to execute Gods vengeance upon themselves. This may be for consolation, that in their contending there is nothing but the wrath of man against them, whom they oppose (which God will restraine, or cause it to turne to his praise) but there is the wrath of God against themselves, which who can beare? This then let all expect, who engage their hearts to God, and follow the Lambe whither ever he goeth.

Men walking in the syncerity of their hearts are very apt to conceive that all Sheaves should bow to theirs, that all men should cry Grace, Grace, to their proceedings: Why should any oppose? Quid meruere? Alas! the more upright they are, the fitter for the Lord by them to breake a Gainsaying people: Let men keep close to those wayes of God whereto protection is annexed, and let not their hearts faile them because of the people of the Land; the storme of their fury will be like the plague of Haile in Egipt, it smote onely the Cattel that were in the field; those, who upon the word of Moses drove them into the houses, preserved them alive. If men wander in the field of their owne wayes, of selfe seeking, oppression, ambition, and the like, doubtlesse the storme will carry them away; but for those, who keep house, who keep close to the Lord, though it may have much noyse terrour and dread with it, it shall not come nigh them. And if the Lord for causes best known, known onely to his infinite wisedome, should take off any Josiahs in the opposition, he will certainly effect two things by it.

1. To give them rest and peace.

2. Further his cause and truth by drawing out the prayers and appeales of the residue, and this living they valued above their lives.

All you then that are the Lords workmen be alwayes prepared for a storme, wonder not, that men see not the wayes of the Lord, nor the judgements of our God, many are blinded. Admire not, that they will so endlessely engage themselves into fruitlesse oppositions, they are hardened. Be not amazed, that evidence of truth and righteousnesse will not affect them, [Page] they are corrupted. But this doe, Come and enter into the Chambers of GOD, and you shall be safe untill this whole indignation be overpast.

I speak of All them, and onely them who follow the Lord in all his ways with upright hearts, and single minds, if the Lord will have you to be a Rock and a brazen wall for men to dash themselves against, and to breake in pieces, though the service be grievous to flesh and blood, yet it is His, whose you are, be prepared, the wind blowes, a storme may come.

Let men set upon opposition make a diligent enquiry,Ʋse. 2. whether there be no hand in the businesse, but their owne? Whether their counsels be not leavened with the wrath of God? And their thoughts mixed with a spirit of giddinesse, and themselves carried on to their owne destruction? Let me see the opposer of the present wayes of God, who upon his oppostion is made more humble, more selfe denying, more empty of selfe-wisedome, more fervent in supplycations and waiting upon God, then formerly: and I will certainely blot him out of the Roll of men judicially hardened. But if therewith, men become also proud, selfish, carnally wise, revengefull, furious upon earthly Interests, full, impatient, doubtlesse God is departed, and an evill spirit from the Lord prevaileth on them. O that men would looke about them before it be too late, see the Lord disturbing them, before the waves returne upon them; know that they may pull downe some Anticks that make a great shew of supporting the Church, and yet indeed are Pargetted posts supported by it; the foundation is on a rock, that shall not be prevailed against.

See the infinite wisedome and soveraignty of Almighty God,Ʋse. 3. that is able to bring light out of darknesse, and to compasse his owne righteous Judgements by the sinfull advisings and undertakings of men. Indeed the Lords Soveraignty and dominion over the Creature doth not in any thing more exalt it self, then in working in all the Reasonings, debates, consultations of men, to bring about his owne counsels through their free workings. That men should use, improve their wisedome, freedome, choyce, yea lusts, not once thinking of God, yet all [Page] that while doe his worke more then their owne: This is the Lords doing and it is marvellous in our eyes.

Of the last part of my Text I shall not speak at all, neither indeed did I intend.

OF TOLERATION:
And the Duty of the Magistrate, About RELIGION:

THE Times are busie, and we must be breife. Prefaces, for the most part are at all times needlesse, in these, troublesome. Mine shall only be, that [...], without either Preface or Passion, I will fall to the businesse in hand. The thing about which I am to deale, is commonly called Toleration in Religion, or Toleration of severall Religions. The way wherin I shall proceed, is not by contest, thereby to give occasion: for the reciprocation of a Saw of debate with any, but by the laying downe of such positive observations, as being either not apprehended, or not rightly improved, by the most, yet lye at the bottome of the whole difference betweene men about this businesse, and tend in themselves to give light unto a righteous and equitable determination of the maine thing contended about: And lastly herein, for method, I shall first, consider the grounds upon which that Non toleration whereunto I cannot consent, hath been and is still indeavoured to be supported, which I shall be necessitated to remove, and then in order assert the positive Truth, as to the substance of the businesse under contest: all in these ensuing observations.

1. Although the expressions of Toleration, and Non toleration wherewith the thing in controversie is vested, doe seeme [Page] to cast the Affirmation upon them who plead for a forbearance in things of Religion towards dissenting persons, yet the truth is, they are purely upon the Negation, and the Affirmative lyes fully on the other part: and so the weight of proving (which ofttimes is heavy) lyes on their shoulders. Though non-toleration sound like a negation, yet punishment, (which termes in this matter are [...]) is a deep Affirmation. And therefore it sufficeth not men to say, That they have consulted the minde of God, and cannot finde that hee ever spake to any of his Saints or people to establish a Toleration of errour: And yet this is the first argument to oppose it, produced in the late Testimony of the Reverend and learned Assembly of the Church of Scotland. Affirmative precepts must be produced, for a non Toleration, that is the punishing of erring persons. For actings, of such high concernment, men doe generally desire a better warrant then this, There is nothing in the Word against them. Cleare light is needfull for men, who walke in paths, which lead directly to houses of Blood. God hath not spoken of Non-Toleratin, is a certaine rule of Forbearance. But God hath not spoken of Toleration, is no rule of acting in opposition thereunto. (What he hath spoken one way or other, shall be afterwards considered.) Positive actings must have positive precepts, and rules for them, as conscience is its owne guide. If then you will have persons deviating in their apprehensions from the truth of the Gospell, civilly punished, you must bring better warrant then this, that God hath not spoken against it, or I shall not walke in your wayes, but refraine my foot from your path.

2. That undoubtedly there are very many things under the command of the Lord, so becomming our duty, and within his promise, so made our priviledge, which yet if not performed, or not enjoyed, are not of humane cognizance, as faith it selfe. Yet because the knowledge of the Truth is in that rank of things, this also is urged as of weight, by the same learned persons, to the businesse in hand.

3. Errours, though never so impious, are yet distinguished from Peace-disturbing enormities. If Opinions in their owne nature tend to the disturbance of the publike peace, either that [Page] publick Tranquilitie is not of God, or God alloweth a penall restraint of those Opinions. It is a mistake, to affirme, that those who plead for Toleration, doe allow of punishment for offences against the second Table, not against the first. The case is the same both in respect of the one, and the other. What Offences against the second Table are punishable? Doubtlesse not all: but onely such as by a disorderly Eruption pervert the course of publicke quiet and society. Yea none but such, fall under humane Cognizance. The warrant of exercising vindictive power amongst men, is from the reference of Offences to their common tranquility. Delicta puniri, publice interest. Where punishment is the debt, Bonum totius, is the Creditour to exact it. And this is allowed, as to the Offences against the first Table, If any of them in their owne Nature (not some mens apprehensions) are disturbances of publick peace, they also are punishable. Only let not this be measured by disputable consequences, no more then the other are. Let the Evidence be in the things themselves, and Actum est, let who will plead for them. Hence,

Popish Religion, warming in its very Bowels, a fatall Engine against all Magistracy amongst us, cannot upon our Concessions plead for Forbearance: It being a knowne and received Maxime, that the Gospell of Christ, clashes against no righteous ordinance of man.

And this be spoken to the third Argument of the forenamed Reverend persons from the Analogie of delinquencies against the first and second Table.

4. The Plea for the punishment of Erring persons, from the penall constitution under the Old Testament against Idolaters (which in the next place is urged) seemes not very firme and convincing. The vast distance that is between Idolatry, and any Errors whatsoever, as meerly such, however propagated or maintained with Obstinacy, much impaireth the strength of this Argumentation.

Idolatry is the yeelding unto a Creature the service and worship due to the Creator: Reinold. de. Idol. li. 2. Cap. 1. S. 1. Idololatria est circa omne Idolum famulatus & servitus, Tertul. de Pol. The attendance and service of any Idoll. Idololatroe dicuntur [Page]qui simulachri eam servitutem exhibent quae debetur Deo: August lib. 1. de Trinit. Cap. 6. They are Idolaters who give that service to Idols which is due unto God. To render glory to the Creature as to God, is Idolatry, say the Papists: Bell. de Eccles, Triump. lib. 2. cap. 24. Greg. de Valen. de Idol. lib. 1. cap. 1. Suitable to the description of it given by the Apostle, Rom. 1. 25. plainely, that whereunto the Sanction under debate was added, as the bond of the Law against it (which was the bottom of the commendable proceedings of diverse Kings of Judah against such) was a voluntary relinquishment of Jehovah revealed unto them, to give the honour due unto him to dunghill Idols. Now though Error and Ignorance ofttimes lye as the bottome of this abhomination, yet Error properly so called, and which under the name of Heresie is opposed, is sufficiently differenced therefrom. That Common definition of Heresie, that it is an Error, or Errors in or about the Fundamentals of Religion, maintained with stubbornnesse and pertinacy after Conviction (for the maine received by most Protestant Divines) will be no way suited unto that, which was before given of Idolatry and is at commonly received; being indeed much more cleare, as shall be afterward declared. That this latter is proper and suitable to those Scripturall descriptions, which we have of Heresie, I dare not assert: but being received by them who urge the punishment thereof, it may be a sufficient ground of affirming, that those things whose definitions are so extreamely different, are also very distant and discrepant in themselves, and therefore Constitutions for the disposall of things concerning the one, cannot eo nomine, conclude the other. Neither is the Inference any stronger, then, that a man may be hanged for coveting, because he may be so for murdering.

The penall Constitutions of the Judaicall policy (for so they were which yet I urge not) concerning Idolaters, must be stretched beyond their Limits, if you intend to enwrap Hereticks within their Verge. If Hereticks be also Idolaters, as the Papists. (The poor Indians who worship a piece of red cloath, the Egiptians who adored the Deities, which grew in their owne Gardens, ceing not more besotted with this abhomination [Page] then they who prostrate their soules unto, and lavish their Devotion upon a peice of Bread, a little before they prepare it for the draught, so casting the stumbling block of their iniquities before the faces of poore Heathens and Jewes, causing Averroes to breath out his soule, in this expression of that scandall, Quoniam Christiani manducant Deum quem adorant, sit anima mea cum Philosophis.) I say then, the case seemes to me, to have received so considerable an alteration that the Plea of forbearance is extreamely weakened; as to my present apprehension: However for the present, I remove such from this debate.

5. The like to this also, may be said concerning Blasphemy, the Law whereof is likewise commonly urged in this cause. The establishment for the punishment of a Blasphemer is in Lev. 24. 16. Given it was upon the occasion of the blaspheming and cursing of the Son of an Egyptian, upon his striving & contending with an Israelite. Being (probably) in his own apprehension wronged by his Adversary, he fell to Reviling his God. The Word here used to expresse his sinne, is [...] signifying also to peirce, and is twice so rendered, Isa. 36. 6. Hab. 3. 14. Desperate expressions peircing the honour and glory of the most High, willingly and wilfully, were doubtlesse his death deserving crime. It is the same word that Balack used to Baalam, when he would have perswaded him to a deliberate cursing and powring out of the Imprecations on the people of God, Numb. 23. 13, 14. A resolved peircing of the Name and glory of God, with cursed reproaches, is the crime here sentenced to death. The Schoolemen tell us, that to compleate Blasphemy of the perverse affection in the Heart in detestation of the goodnesse of God, joyned with the Reproaches of his Name, is required. Thom. 22ae. g. 13. a. 1. ad 1 um. Which how remote it is from Error of any sort (I meane within the compasse of them whereof we speak) being a pure misapprehension of the understanding, imbraced (though falsely) for the honor of God, I suppose is easily conceived: and so consequently that the Argument for the death of a person erring, because he came off no easier, of old who blasphemed, is a baculo ad angulum.

[Page] If any shall say that Blasphemy is of a larger extent, and more generall acceptation in the Scripture, I shall not deny it. But yet that, that kind of blasphemy which was punishable with violent death, was comprehensive of any inferiour crime, I suppose cannot be proved. However, Blasphemy in the Scripture is never taken in any place that I can remember,Acts 26. 11. for a mans maintaining his owne Error, Acts 18. 6. but for his reviling and speaking evill of the Truth which he receiveth not,1 Tim. 1. 13. and so Paul before his conversion was a Blasphemer.

Now if men to whom forbearance is indulged in by-paths of their owne, shall make it their worke to cast dirt on the better wayes of truth, it is to me very questionable whether they do not offend against that prime dictate of nature, for the preservation of humane society, Quod tibi fieri non vis, alteri ne feceris; and for such, I will be no Advocate.

Neither can indeed the Law of Blaspbemy, be impartially urged by us in any case of Heresie whatsoever. For,

1. The paenall Sanctions of the Lawes of God are not in England esteemed of Morall equity, and perpetually indispensable; for if so, why doe Adulterers unmolested, behold the violent death of Stealers.

2. The Blasphemer by that Law was not allowed his Clergy. Dye he must without mercy, no roome being left for the intervention of Repentance, as to the removall of his temporall punishment. When once the Witnesses Garments were rent, he was Anathema: But in case of any Heresie, repentance, yea Recantation is a sure Antidote (at least for once, so it is among the Papists) against all corporall sufferings.

6. Neither doth that place in Zachary, Chap. 13. v. 3. concerning the running through of the false Prophet, more prove or approve of the punishment of death to be inflicted for misapprehensions in the matters of Religion (and if it proves not that, it proveth nothing, for slaying is the thing expressed, and certainely if proofes be taken from the Letter, the Letter must be obeyed, or we force the Word to serve our Hypothesis) then that place of Joh. 10. He that entereth not by the doore is a thiefe and a robber; which Bellarmine strongly urgeth to this very [Page] purpose, because Theives and Robbers, are so dealt withall, righteously: Bell. lib. de Laicis. cap. 21. If such deductions may be allowed it will be easie to prove, quidlibet, ex quolibet, at any time.

If the Letter be urged, and the sense of the Letter as it lyes (August. de util. creden. cap. 3. Thom. pp. q. 1 a. 10. Zanch. de SS. q. 12. cap. 2. reg. 10. Tilen. Syntag. Theol. de interpret. S. thes. 8. Whitak. de. SS. qu. 5. cap. 2. Armin. disput. pri. Thes. 9. 1. Ames. Med. Theol. cap. 34. Thes. 22. indeed the figurative sense of such places is the proper literall sense of them) let that sense alone be kept to: Let Parents then passe sentence, condemne, and execute their Children, when they turne Seducers. And that in any kind whatsoever, into what Seduction soever they shall be ingaged; be it most pernicious, or in things of lesse concernment; The Letter allows of none of our distinctions; be they convinced or not convinced, obstinate or not obstinate, all is one, so it must be, thrust through, and slain by their Parents, must they fall to the ground; Onely observe, his Father and his Mother that begat him, must be made Magistrates, Prophets with uncleane spirits be turned into Hereticks, onely thrusting through, that must be as it is in the Letter; yea though plainely the Party, of whom it is said, Thou shalt not live, v. 3. is found alive, v. 6. Surely such an Orleans glosse is scarce sufficient to secure a conscience in slaying Hereticks. But when Men please, this whole place shall directly point at the Discipline of the Churches and their spirituall censures under the Gospel, curing deceivers and bringing them home to confession and acknowledgement of their folly: see the late Annot. of the Bible.

7. From the asserting of the authority, and description of the duty of the Magistrate, Rom. 13. the Argument is very easie, that is produced, for the suppressing, by externall force, of erronious persons: The Paralogisme is so soule and notorious, in this arguing, hee is to suppresse evill deeds, Heresie is an evill deed, therefore that also, that it needs no confutation. That he is to punish all evill deeds was never yet affirmed. Ʋnbeliefe is a worke of the flesh; so is Coveting: one the root sinne, against the first, the other against the second Table: Yet in themselves, both exempted from the Magistrates Cognizance and jurisdiction. The evill doers doubtlesse for whose terrour and punishment he is appointed, are such as by their deeds, disturbe that humane Society, the defence and protection wherof, [Page] is to him committed. That among the Number of these, are Errours, the depravations of mens understandings, hath not yet been proved.

8. The case of the Seducer, from Deut. 13. is urged with more shew of reason then any of the others, to the businesse in hand; but yet the extreame discrepancies between the proofe, and the thing intended to be proved, make any Argumentation from this place, as to the matter in hand, very intricate, obscure, and difficult. For,

1. The Person here spoken of, pretends an immediate Revelation from Heaven: he pretends Dreames, and gives signes and wonders, v. 1. and so exempts his spirit from any regular tryall: Hereticks for the most part, offer to be tryed by the Rule that is in Medio, acknowledged of all; a few distempered Enthusiasts excepted.

2. His businesse is, to Entice from the worship of Jehovah, not in respect of the manner but the object, v. 5. All Hereticks pretend the feare of that great Name.

3. The accepting and owning Idoll dunghill Gods in his roome, is the thing perswaded to, v. 2, (and those were onely Stocks and Stones) and this in opposition to Jehovah, who had revealed himselfe by Moses. Hereticks, worship him, owne him, and abhorre all thoughts of turning away from following after him, according to their Erronious apprehensions. Manichees, Marcionites, Valentinians, and such like names of Infidels, I reckon not among Hereticks, neither will their brainsick Paganish follies, be possibly comprehended under that definition of Heresie which is now generally received. Mahumetans are farre more rightly tearmed Hereticks, then they.

4. This Seducer was to dye without mercy: And Aynsworth observes from the Rabbines, that this Offender alone, had traps laid to catch him; and were he but once overheard to whisper his seduction, though never so secretly, there was no Expiation of his transgression, without his owne blood: but now this place is urged for all kind of restraint and punishment whatsoever. (Now where God requires blood, is it allowed to man, to Commute at an inferiour Rate?) So I confesse [Page] it is urged. But yet what lyes at the Bottome, in the Chambers of their bellyes who plead for the Power of the Magistrate to punish erring Persons, from those and such like places as these, is too apparent. Blood is there: swiftly, or slowly, they walke to the Chambers of death.

5. Obstinacy after conviction, Turbulency, &c. which are now laid downe, as the maine weights that turne the Scale on the side of Severity, are here not once mentioned, nor by any thing in the least intimated. If he have done it, yea but once, openly, or secretly, whether he have been convinced of the sinfulnesse of it, or no, be he obstinate or otherwise, it is not once inquired, dye he must, as if he had committed Murder, or the like indispensable death-procuring crime. If the punishment then of erring Persons be urged from this place, all consideration of their Conviction, Obstinacy, Pertinacy, must be laid aside: the Text allows them no more Plea in this businesse, then our Law doth in the case of wilfull Murder.

6. Repentance and Recantation will in the judgement of all, reprieve an erring person from any sentence of any punishment corporall whatsoever; and many reasons may be given, why they should so doe. Here is no such allowance. Repent or not repent, recant or not recant, he hath no sacrifice of Expiation provided for him, dye he must.

7. This Law containes the Sanction of the third Commandement as the whole, was a Rule of the Jewish politie in the Land of Canaan: This amongst us is generally conceived not binding, as such.

8. The formall reason of this Law by some insisted on, because be sought to turne a man from Jehovah:

1. Is of force onely in this case of the object whereunto seduction tends; viz. strange gods, and no other.

2. Turning from Jehovah respects not any manner of backslyding in respect of the way of worship, but a falling away from him as the object of worship.

Now there being these and many other discrepancies hindering the cases proposed from running parallell, I professe for my part, I cannot see how any such evident deductions can possibly be drawne from hence, as to be made a bottome of [Page] practise and acting in things of so high concernment. What may be allowed from the equity of those and the like Constitutions, and deduced by Analogie and proportion to the businesse in hand, I shall afterwards declare.

The summe of what is usually drawne out from holy Writ, against such a forbearance, as I suppose may be asserted, and for the punishing Hereticks with Capitall punishments being briefly discussed, I proceed in the next place to such other generall observations, as may serve to the further clearing of the businesse in hand, and they are these that follow.

1. The forbearance of, or opposition unto Errors, may be considered, with respect either unto Civill or Spiritual Judicature. For the Latter, it is either Personall or Ecclesiasticall, properly so called. Personall forbearance of Errors in a spirituall sense, is a Moral Toleration or approbation of them. So also is Ecclesiasticall. The Warrant for proceedance against them, on that hand is plaine and evident. Certainely this way, no Error is to be forborne. All persons who have any Interest and share in Truth, are obliged in their severall wayes and stations, to an opposition unto every Error. An opposition to be carryed on by Gospel Mediums, and spirituall weapons. Let them according as they are called or opportuned, disprove them from the Word, Contending earnestly for the faith once delivered unto the Saints: Erring Persons are usually (Bono animo, sayes Salvian) very zealous to propogate their false conceptions; and shall the Children of Truth be backward in her defence. Precepts unto this as a duty, commendations of it, incouragements unto it, are very frequent in the Gospel. Alike is this duty incumbent on all Churches walking to the rule. The spirituall Sword of Discipline, may be lawfully sheathed in the blood of Heresies. No spirituall Remedy, can be too sharpe for a spirituall disease. When the Cure is suited to the Malady, there is no danger of the application. And this is not denyed by any. He that submits himselfe to any Church society, does it ea lege, of being obedient to the Authority of Christ; in that Church in all its Censures. Volenti non fit injuria. Error is offensive, and must be proceeded against. Examples and precepts of this, abound in the Scriptures. The blood of [Page] many erring persons (I doubt not) will one day have a Quo warranto granted them, against their (as to the particulars in debate) Orthodox slayers, who did it to promote the service of God. Let them not fear an after reckoning, who use the Discipline of Christ, according to his appointment.

This being considered, the occasion of a most frequent Paralogisme is removed. If errours must be tolerated, say some, then men may doe what they please, without controll? No meanes it seems must be used to reclaime them? But! is Gospel Conviction no meanes? Hath the Sword of Discipline no edge? Is there no meanes of instruction in the New Testament established, but a Prison and a Halter? Are the Hammer of the Word, and the Sword of the Spirit, which in days of Old, broke the stubbornnest Mountaines, and overcame the proudest Nations, now quite uselesse? God forbid. Were the Churches of Christ, established according to his appointment, and the professors of the Truth, so knit up in the unity of the Spirit and bond of peace, as they ought to be, and were in the Primitive times; I am perswaded those despised Instruments would quickly make the proudest Hereticke to tremble. When the Churches walked in sweet Communion, giving each other continuall account of their affaires, and warning each other of all, or any such persons, as either in practice, or doctrine, walked not with a right foot (as we have examples in Clem. Epist. ad Corinth. the Churches of Vienna and Lyons, to those of Asia: Euseb. of Ignatius to severall persons and Churches, of Iraeneus to Victor. Euseb. Dyonisius to Stephen, ibid. and the like) Hereticks found such cold entertainment, as made them ashamed if not weary of their chosen wanderings; but this is not my present businesse.

2. There is an opposition, or forbearance, in reference to a civill Judicature, and proceedence of things, which respecteth Errors, in a Reall sense, as to the inflicting, or not inflicting of punishment, on Religious Delinquents. And this is the sole thing under debate, viz.

Whether Persons enjoying civill Authority over others, being intrusted therewithall, according to the Constitutions of the place and Nation where the lot of them both, by Providence is fallen, [Page] are invested with power from above, and commanded in the Word of God, to coerce, restraine, punish, confine, imprison, banish, hange, or burne, such of those persons under their jurisdiction, as shall not embrace, professe, beleeve, and practice, that Truth and way of worship, which is revealed unto them of God, or how far, into what degrees, by what means, in any of these wayes, may they proceed.

The Generall propositions and considerations of the penall Lawes of God, which were before laid downe, have, as I suppose, left this businesse to a naked debate from the word of truth, without any such prejudices on either part, as many take from a misapprehension of the mind of God in them; and therefore by the Readers patience, I shall venture upon the whole anew, as if no such arguments had ever been proposed, for the affirmative of the Question in hand, not declining the utmost weight, that is in any of them, according to equity and due proportion. And here first I shall give in a few things.

1. To the Question it selfe.

2. To the Manner of handling it.

1. To the Question it selfe, for herein, I suppose,

1. That the Persons enjoying Authority, doe also enjoy the truth, which is to the advantage of the Affirmative.

2. That their Power in civill things is jnst and unquestionable, which also looses favourably on that side.

3. That Non-toleration makes out it selfe in positive infliction of punishment, which is so, or is nothing. Casting men out of protection, exposing them to vulgar violence, is confestly unworthy of men representing the authority of God, and contrary to the whole end of their trust.

2. To the manner of handling this Question among persons at variance; and here, I cannot but observe.

1. That if I have taken my aime aright, there is no one thing under debate amongst Christians, that is agitated with more confidence and mutuall animosity of the Parties Litigant: Each charging other with dreadfull inferences, streames of blood, and dishonour to God, flowing out from their severall perswasions. So that ofttimes, in stead of a faire dispute, you meet on this subject with a Patheticall outcry, as though all Religion were utterly contaminated and trampled underfoot, [Page] if both these contradictory assertions, be not imbraced. Now seeing that in it selfe, it is a thing wherein the Gospel is exceedingly sparing, if not altogether silent, certainely there must be a further Interest, then of Judgement alone, or else that, very much prejudicated with corrupt affections, or men could not possibly be carryed out with so much violence, upon supposed selfe-created consequences, wherwith in this cause they urge one another.

2. That generally, thus much of private Interest appeares in the severall contesters that Non-toleration is the Opinion of the many, and these enjoyning the countenance of Authority: Toleration of the Oppressed, who alwayes goe under the Name of the faction or factions, the unavoidable Livery of the smaller number professing a way of worship by themselves, be it right or wrong. I doe not desire to lay forth the usuall deportment, of men, seeking the suppressing of others differing from them, towards those in Authority. It is but too clearely made out, by dayly experience: If they close with them, they are Custodes utriusque Tabulae, the Churches Nursing Fathers, &c. what they please. But if they draw back for want of light or truth to serve them▪ Logges and Storks find not worse entertainement from Froggs, then they from some of them. Such things as these, may, (nay ought to) be especially heeded by every one, that knowes what influence corrupt affections have upon the judgements of men, and would willingly take the paines to wipe his Eyes for the discerning of the truth.

These things premised, I assert, That

Non-Toleration in the Latitude, which is for Persons in Authority, enjoying the truth (or supposing they doe enjoy it) to punish in an Arbitrary way, (according to what they shall conceive to be condigne.) men, who will not forsake their owne convictions, about any head, or heads, of Christian Religion whatsoever; to joyne with what they hold out, either for beliefe or worship (after the using of such wayes of perswasion as they shall thinke fit) is no way warranted in the Gospel, nor can any sound proofe for such a course be taken from the Old Testament.

The Testimonies out of the Law which I can apprehend to [Page] have any colour or appearance of strength in them, with the examples approved of God, that seem to look this way: I considered at our entrance into this discourse.

I speake of punishing in an Arbitrary way, for all instances produced to the purpose in hand, that speak of any punishment, mention nothing under death it selfe; which yet (at least in the first place) is not aymed at by those that use them in our dayes as I suppose. Now some Divines of no small Name, maintain, that God hath not left the imposition of punishment in any measure, to the wils of men.

Some Arguments for the proofe of the former Assertion as layd downe, I shall in due place make use of; for the present, I desire to commend to the serious pondering of all Christians in generall, especially of those in Authority, these ensuing considerations.

1. That it is no priviledge of truth, to furnish it's Assertors, with this perswasion, that the Dissenters from it, ought forceably to be opposed, restrained, punished: No false Religion ever yet in the World, did enthrone it selfe in the minds of men, enjoyning a civill soveraignty over the persons of others, but it there withall commanded them, under paine of neglect and contempt of it selfe, to crush any underling worship, that would perke up in inferiour consciences.

The old Heathens carryed their Gods into the Warre (as did the Philistims, 1 Chron. 14. 12. and the Israelites the Arke with Heathenish superstition, 1 Sam. 4. 3.) to whom they ascribed the successe they obtained, and in requitall of their kindnesse, they forced the dunghill Deities of the conquered Nations, to attend the tryumph of their Victorious Idols; and unlesse they adopted them into the number of their owne Gods, all further worship to them was forbidden. Hence were these inventions among the old Romans, by spells and Enchantments to entise away a Deity from any City they besieged, (they being as expert at the getting of a Devill, as Tobias's Raphael, or the present Romanists at his fumigation) by which means they shrived into the honor of having 30000 unconquered Idols (as Varro in Augustine de civit. Dei.) and deserved worthily, that change of their Cities Epithete; [Page] from [...], to [...], which it justly inheriteth to this very day. Rabsheke's provocation to the example of the Gods of the Nations, 2 Kings 18. 33, 34. and the Roman Senats consultation concerning the admitting of Christ to a place among their Idols, that he might have been freely worshipped (their consent being prevented, by his Almighty providence, who will not be enrolled among the vilest works of his most corrupted creatures) do both declare this thing.

Now not to speak of Caine, who seems to me, to have layd the foundation of that cruelty, which was afterward inserted into the Churches Orthodoxies, by the name of Haereticidium, we find the four famous Empires of the World to have drunke in this perswasion to the utmost, of suppressing all by force and violence, that consented not to them, in their way of worship.

Nebuchadnezzar the Crowne of the golden Head, sets up a Furnace with an Image, and a Negative answer to that Quaery, doe you not serve my Gods, nor worship my Image? served to to cast the servants of the living God, into the middest of the fire, Dan. 3.

Daniel's casting into the Lyons Den, Chap. 6. shews that the Persian Silver brest and armes, did not want Iron hands, to crush or breake the Opposers of, or dissenters from their Religious Edicts.

And though we find not much, of the short-lived founder of the Grecian Dominion, yet what was the practice of the Branches of that Empire, especially in the Syrian and Egiptian sprouts, the three Books of the Machabees, Josephus and others, do abundantly manifest.

For the Romans, though their Judgement and practice, (which fully and wholly, are given over from the Dragon to the Beast and false Prophet) be written in the blood of thousands of Christians, and so not to be questioned, yet that it may appear, that we are not the onely men in this Generation, that this wisedome of punishing dissenters was not born with us, I shall briefly give in, what grounds they proceeded on, and the motives they had to proceed as they did.

[Page] First, then, they enacted it as a Law, that no religious worship should be admitted or practised, without the consent, decree, and establishment of the Senate. Mention is made of a formall Law to this purpose in Tertullian, Apol. cap. 5. though now we find it not. The foundation of it was doubtlesse in that of the twelve Tables: Separatim nemo habessit Deos, neue novos, sed ne Aduenas nisi publice ascitos privatim colunto. Let none have Gods to himselfe, neither let any privately worship new or strange Deities, unlesse they be publiquely owned and enrolled. And that it was their practise and in the counsells of the wisest amongst them, appeares in that advice given by Maecenas to Augustus in Dio Cassius: [...]. Worship (saith he) the divine power thy selfe, according to the constitutions of thy Countrey, alwayes and at all times, and compell others so to honeur it; not onely for the Gods sake, whom yet whoso contemneth, hee will never doe any honourable thing, but because, these (not so worshipping) introducing new Deities, doe perswade many to transgresse (or to change affaires) whence are conjurations, seditions, private societies; things no way conducing to Monarchies.

Hence doubtlesse was that opposition, which Paul met withall in deverse of the Roman Territories; thus at Athens, (though as I suppose they enjoyed there, their owne Lawes and Customes, very suitable as it should seem to those of the Romans) preaching Jesus, he was accused to be a setter forth of strange Gods, Acts 14. for although as Strabo observeth of the Athenians, that publiquely by the Authority of the Magistrates, [...], they received many things of forreigne worships, yet that none might attempt any such things of themselves, is notorious from the case of Socrates, who as Laertius witnesseth, was condemned, as [...]. [Page] one who thought not those to be Gods, whom the City thought so to be, but brought in certaine new Deities. Hence I say was Pauls opposition, and his haling to Mars hill: Without doubt also, this was the bottome of that stirre and trouble he met withall about Philippi. It is true, private Interest lay in the bottome with the chiefe Opposers, but this Legall Constitution was that which was plausibly pretended. Acts 16. 21. They teach customes, which are not Lawfull for us to receive, neither to observe being Romans. [...], it is not lawfull for us Romans to receive the Religion they hold out, because Statutes are made amongst us against all Religious worship not allowed by publique Authority. Let Calvin's short Annotation on that place be seen. Gallio's refusing to judge between Jewes (as he thought) in a Jewish controversie, is no impeachment of this truth: had it been about any Roman establishment, he would quickly have interposed. Now this Law amongst them was doubtlesse, Fundi Christiani Calamitas.

This then in the first place was Enacted, that no worship should be admitted, no Religion exercised, but what received Establishment and Approbation from them, who supposed themselves, to be intrusted with Authority over men in such things. And this power of the Dragon was given over to the Beast and false Prophet. The Anti-christian power, succeeding into the room of the Paganish, the Pope and Counsels of the Emperours and Senate, it was quickly confirmed that none should be suffered to live in peace, who received not his marke and name, Revel. 13. 16, 17. Wherunto for my part, I cannot but referre, very many of those following Imperiall Constitutions, which were made at first against the opposers of the Churches Orthodoxisme, but were turned against the witnesse of Jesus in the close.

2. This being done, they held out the Reasons of this Establishment. I shall touch only one, or two, of them, which are still common to them, who walke in the same paths with them.

Now the first was, that Toleration of sundry ways of worship, and severall Religions tends to the disturbance of the Common-wealth, [Page] and that civill Society, which men under the same Government doe, and ought to enjoy. So Cicero tels us, Lib. 2. de legibus: Suos Deos, aut novos, aut alienigenas coli, confusionem habet, &c It brings in confusion of Religion, and civill Society. The same is clearly held out, in that Counsell of Maecenas to Augustus before mentioned. They (saith he) who introduce new Deities, draw many into Innovations; whence are Conspiracies, Seditions, Conventicles, no way profitable for the Common wealth.

Their other maine Reason was, that hereby the Gods, whom they owned and worshipped, were dishonoured and provoked to plague them. That this was continually in their mouths and clamours, all the Acts at the slaying of the Martyrs, the Rescripts of Emperours, the Apologies of the Christians, as Tertullian, Justine Martyr, Arnobius, Minutius Felix, doe abundantly testifie. All trouble was still ascribed to their Impiety, upon the first breaking out of any judgment, as though the cause of it had been the Toleration of Christians, presently the vulgar cry was, Christianos ad Leones. Now that those causes and reasons, have been traduced to all those, who have since acted the same things, especially to the Emperours successor at Rome, needs not to be proved: With the power of the Dragon, the wisedome also is derived; see that great Champion Cardinall Bellarmine, fighting with these very weapons: Lib. de Laicis. cap. 21. And indeed, however illustrated, improved, adorned, supported, flourished, & sweetned they are the sum of all that to this day hath been said in the same case.

3. Having made a Law, and supported it with such reasons as these, in proceeding to the Execution of the penalty of that Law, as to particular Persons (which penalty being as now, Arbitrary was inflicted, unto Banishment; Imprisonment, Mine-digging, Torturing in sundry kinds, Mayming, Death, according to the pleasure of the Judges) they always charged upon those persons,Profana illic omnia quae apud nos sacra rursum concessa apud illos quae nobis incesta. not onely the denying and opposing their owne Deities, Religion, and Worship, but also, that, that which they embraced, was foolish, absurd, detestable, pernitious, sinfull, wicked, ruinous to Common [...]wealths, Cities, Society, Families, honesty, order, and the like. If a man should [Page] goe about to delineat Christian Religion, by the Lines and features drawne thereof,Moses novos Ritus contrariosque caeteris mortalibus indidit. Provectissima ad libidinem gens alienarum concubitum abstenint inter se nihil illicitum. Tacitus, de Judaeis Hist. l. 5. Judeos impulsore Chresto quotidie tumultuames, Roma ex pulit: fasly and foolishly, Suet. Claud. cap. 25. Quaesitissimis paenis afficiebat, quos per flagitia invisos vulgus Christianos appellabat. Plu. Tac. An. lib. 15. afflicti suppliciis Christiani, genus hominum superstitionis novae ac Maleficae: Sueton. in Nerone: cap. 16. in the invectives and accusations of their Adversaries, he might justly suppose, that indeed, that was their God, which was set up at Rome with this Inscription, DEUS CHRISTIANORUM ONONYCHITES. Being an Image with Asses eares, in a Gowne, Clawes or Talons upon one foot, with a Booke in his hand. Charged they were, that they worshipped an Asses head, which impious folly, first fastened on the Jews by Tacitus. Histor. lib. 5. cap. 1. (in these words, Effigiem animalis quo monstrante, errorem s [...]imque depulerant penetrali sacravere, having before set out a faigned direction received by a company of Asses) which he had borrowed from Appion a rayling Egiptian of Alexandria (Joseph. ad. App. lib. 1.) was so ingrafted in their minds, that no defensative could be allowed. The Sun, the Crosse, Sacerdotis Generalia, were either really supposed, or impiously imposed on them, as the objects of their worship. The blood and flesh of Infants, at Thiestaean banquets, was said to be their food and provision: promiscuous lust, with Incest, th [...] chiefest refreshment. Such as these it concerned them, to have them thought to be, being resolved to use them, as if they were so indeed: Hence I am not sometimes without some suspition, that many of the impure abhominations, follies, villanies, which are ascribed unto the Primative Hereticks, yea the very Gnosticks themselves (upon whom the filth that lyes, is beyond all possible beliefe, Epiphan. Tom. 2. lib. 1. Har. 26.) might be [...]ained, and imposed, as to a great part thereof. For though not the very same, yet things as foolish and opposite to the light of nature, were at the same time, charged on the most Orthodox.

But you will say, they who charged these things upon the Catholicks, were Pagans, enemies of God, and Christ; but these who so charged Hereticks were Christians themselves: And so, say I also, and therefore for reverence of the name, (though perhaps I could) I say no more. But yet this I say, that Story which you have in Minutius Felix, or Arnobius 8th. Book Apologeticall, of the meeting of Christians, the drawing away of the Light by a Dogge tyed to the Candlestick, so to[Page]make way for Adulteries and Incests: I have heard more then once, told with no small confidence, of Brownists and Puritans. Hath not this very same course been taken in latter ages? Consult the Writings of Waldensis, and the rest of his Companions, about Wickleffe and his Followers, see the occasion of his falling off from Rome, in our owne Chronicles, in Fabian of old, yea and Daniel of late to gratifie a Popish Court; of Eckius, Hosius, Staphylus, Bolsecte, Bellarmine, and the rest who have undertaken to pourtray out unto us, Luther and Calvin with their followers; and you will quickly see, that their great designe was to put (as they did upon the head of John Huss at the Councell of Constance, when he was lead to the stake) the ugly vizard, of some Devillish Appearance, that under that forme, they might fit them for Fire and Fagot.

And herein also, is the Politie of the Dragon, derived to the false Prophet, and a colour tempered, for persecutors to imbrue their hands in the blood of Martyrs.

This was the old Roman Way, and I thought it not amisse to cautionate those, enjoying Truth and Authority, that if it be possible, they may not walke in their steps and method: the course accounted so soveraigne, for the extirpation of Errour, was as you see, first invented, for the extirpation of Truth.

Secondly, I desire it may be observed, That the generall Issue and tendance of unlimited arbitrary persecution or punishing for conscience sake, because in all Ages [...], and the worst of men have sate at the upper end of the World, for the most part, more false Worshippers, having hitherto enjoyed authority over others, then Followers of the Lambe, hath been pernicious, fatall, and dreadfull to the Profession and Professors of the Gospel, little, or not at all, serviceable to the truth.

I have heard it averred, by a Reverend and Learned Personage, that more blood of Hereticks hath been shed by wholesome Severity, in the maintenance of the truth and opposition unto Errors, then hath been shed of the witnesses of Jesus, by the Sword of Persecution, in the hands of Hereticks and [Page] false Worshippers. An assertion, I conceive, under favour, so exceedingly distant from the reality of the thing it selfe, that I dare take upon me, against any man breathing, that in sundry Christian Provinces, almost in every one of the West, more Lives have been sacrificed to the one Idoll Haereticidium, of those that bear witnesse to the Truth, in the Beleife, for which they suffered, then all the Hereticks properly so called, that ever were slaine in all the Provinces of the World, by men professing the Gospell: And I shall give that worthy Divine, or any other of his perswasion, his Option, among all the chiefest Provinces of Europe, to tye me up unto which they please. He that shall consider that above sixty thousand persons, were in six yeares or little more, cut off in a Judiciall way, by Duke D' Alua in the Nether-Lands, in pursuite of the sentence of the Inquisition, will conclude, that there is Causa facilis in my hand.

The Ancient Contest, betweene the Homoousians and the Arrians, the first Controversie the Churches were agitated withall, after they enjoyed a Christian Magistrate (and may justly be supposed to be carryed on to the advantage of Error, beyond all that went before it, because of the Civill Magistrates interessing themselves in the Quarrell) was not carryed out to Violence and Blood, before the severall perswasions, lighted on severall Dominions, and State Interests: As between the Goths, Vandals, and the rest of their Companions on one side, who were Arrians, and the Romans on the other. In all whose Bickerings notwithstanding, the honour of Severity, did still attend the Arrians, especially in Affricke, where they persecuted the Catholicks, with horrible outrage and fury. Five thousand at one time barbarously exposed to all manner of cruell Villany. Some Eruptions of passion had been before among Emperours themselves, but still with this difference, that they who Arrianized, carryed the Bell for zeale against dissenters. Witnesse Valens, who gave place in persecution, to none of his Pagan Predecessors; killing, burning, slaying, making havock of all Orthodox Professors: Yea perhaps, that which he did, at least was done by the countenance of his Authority, at Alexandria upon the [Page] placing in, of Lucius an Arrian in the roome of Athanasius, thrusting Peter besides the Chaire, who was rightly placed according to the custome of those times, perhaps I say, the Tumults, Rapes, Murders, then, and there acted, did outgoe what before had been done by the Pagans, see Theodorit, Eccles. Hist. lib. 4. cap. 22. it were tedious to pursue the lying, slandering, invectives, banishments, deaths, tumults, murders, which attend this counsell all along, after once they began to invoke the help of the Emperours one against another: Yet in this space some Magistrates, weary with persecuting ways, did not only abstaine practically from force and violence, as most of the Orthodox Emperours did, but also enacted Laws, for the freedome of such as dissented from them. Jovianus a pious man, grants all peace, that will be peacable; offended onely with them, who would offer violence to others. Socrates Eccles. Hist. lib. 4. cap. 21. Gratianus makes a Law, whereby he granted liberty to all Sects. but Manichees, Photinians, and Eunomians. Zozo. Eccles. Hist. lib. 7. cap. 1. Many more the like examples might be produced.

The next difference about the Worship of God (to the Arrian and its Branches) that was controverted in Letters of blood, was about Images, and their Worship; in which, though some furious Princes, in opposition to that growing Idolatry, which by Popes, Bishops, Priests, and especially Monkes, was in those dayes, violently urged, did mingle some of their blood with their Sacrifices, yet not to the Tithe almost, of what the Iconolatrae getting uppermost, returned vpon them, and their adherents.

This if occasion were, might be easily demonstrated from Paulus Diaconus and others. After this, from about the year 850. about which time the Iconolatrae, having ensnared the West by politie, the posterity of Charles the Great, who had stoutly opposed the worship of Images, complying with the Popes, the Fathers of that Worship for their owne ends, and wearied the East by cruelty, that Contest growing towards an End, the whole power of punishing for Religion, became subservient to the Dictates of the Pope, the Kings of the Earth giving their power to the Beast, (unto which point things had [Page] been working all along) from thence I say, untill the death of Servctus in Geneva, the pursuit of Gentilis Blandeata, and some other mad men in Helvetia, for the space well nigh of 700 years, the chiefest season of the Reigne of Sathan and Antichrist, all punishing for Religion, was managed by the Authority of Rome, and against the poore witnesses of Jesus, prophecying in sackcloth, in the severall Regions of the West. And what streames of blood were poured out, what Millions of Martyrs slaine in that space, is knowne to all. Hence Bellarmine boasteth that the Albigenses were extinguished by the Sword. De Laic. cap. 22. It is true there were Lawes enacted of old by Theodosius, Valentinian, Martian, as C. de haereticis, L. Manichaeis, L. Arriani. L. Ʋnicuique; which last provideth for the death of Seducers, but yet truely, though they were made by Catholicks, and in the favour of Catholicks, yet considering to what end they were used, I can look upon them no otherwise, but as very bottome stones of the Tower of Babel.

This, then in its Latitude proving so pernicious to the profession of the Gospell, having for so long driven the Woman into the Wildernesse, and truth into corners, being the maine Engine whereby the Tower of Babel was built, and that, which at this day they cry Grace unto, as the foundation stone of the whole Antichristian Fabrick (see Becanus de fide baereticis servanda, Bell. de Laicis, &c.) we had need be cautious, what use we make (as one tearmes it well) of the Broome of Antichrist, to sweep the Church of Christ. Whither that wee are in the Truth, and they blinded with Error, of whom wee have spoken, be a sufficient Plea, we shall see anon. In the meane time, we may doe well to remember, what Lewes the twelth of France said, yea swore concerning the Inhabitants of Mirindoll, whom by the instigation of his Prelates he had ordered to be slaine, when newes was brought him, what was their conversation and way of life, Let them be Hereticks if you please (saith he) but assuredly they are better then me, and my Catholicks. Take heed least the punished, be better then the punishers.

Let me add to this Observation onely this, that the attempt [Page] to suppresse any Opinions whatsoever by Force, hath been for the most part fruitlesse; for either some few particular persons, are proceeded against, or else greater multitudes: If some particulars only, the Ashes of one, hath alwayes proved the seed of many Opinionatiists: Examples are innumerable, take one, which is boasted of, as a patterne of severity taken from Antiquity. About the yeare 390. Priscillianus, a Manichee, and a Gnosticke, by the procurement of Ithacius and Idacius, two Bishops, was put to death by Maximus, an usurping Emperour, who ruled for a season, having slaine Gratianus; (as that kind of men, would always close with any Authority, that might serve their owne Ends.) Now what was the issue thereof; Martinus a Catholick Bishop renounces their Communion who did it: The Historian, that reports it, giving this censure of the whole, Sic pessimo exemplo, sublati sunt homines luce indignissimi, though the men (Priscillian and his Companions) were most unworthy to live, yet their sentence to death, was most unjust. But no matter for this, was not the Heresie suppressed thereby? See what the same Historian, who wrote not long after, and was able to testifie the event, sayes of it (it is Severus Sulpitius, lib. 2. Eccles. Hist.) Non solum non repressa est haeresis (sayes he) sed confirmata, & Latius propagata est, &c. The heresie was so farre from being suppressed hereby, that it was confirmed and propagated: His followers who before honoured him as a Saint, now adore him as a Martyr: The like in all Ages hath been the issue, of the like indeavours.

But now, if this course be undertaken against Multitudes, what is or hath been the usuall End of such undertakings? Take some examples of late dayes: Charles the fifth, the most mighty Emperour of Germany, undertakes by violence to extirpate the Lutherans and Calvinists out of the Empire. After a tedious Warre, the death of many thousands, the wasting of the Nation, in the close of all, himselfe is driven out of Germany; and the businesse left much where it begun: Sleid. Com. Philip of Spaine will needs force the Inquisition upon the Netherlands? What is the issue? After the expence of an Ocean of blood, and more Coyne then would have purchased [Page] the Countrey twice over, his Posterity is totally deprived of all Sovereignty over those Parts.

Patrick Hamilton, and George Wishard are put to death in Scotland, by the procurement of a Cardinall; the Cardinall is instantly murthered by some desperate young men, and a war raised there about Religion, which was never well quieted, untill having hunted their Queene out of her native Kingdome, she had her head chopt off in England: History of Reformation in Scotland. The Warres, Seditions, Tumults, Murders, Massacres, Rapes, Burnings, &c. that followed the same attempt in France, cannot be thought of, without horror and detestation. Neither knew those things any End, untill the present forbearance, was granted. Instances might be multiplyed, but these things are knowne to all. If any shall say, all these Evils followed, the attempting to suppresse Truth not Errour, I shall answer him another time, being loath to doe it, unlesse compelled: Onely for the present I shall say, that Errour hath as much right, to a forceable defence, as Truth.

6. To stirre us up yet further, to a serious consideration of the grounds and reasons which are laid downe, for the inflicting of punishment upon any, for Exorbitancies in things of Religion (upon what hath been said) the perpetuall coincidence of the causes by them held forth, who pretend to plead for just severity, with their pretences who have acted unjust persecution, would be well heeded.

The Position is laid downe in Generall on both sides, that Erring persons are so, and so, to be dealt withall. That such is the power and duty of the Magistrate in such cases. The definition of Heresie is agreed on for the maine; onely the Papists place the Churches determination, where others thrust in the Hereticks conviction (a thing much more obscure to bystanders and Judges also.) The appellations wherewith truth persecuted, and error pursued, are cloathed, still the same. The consequents urged on all sides, of dishonour to God, trouble to the State, and the like not at all discrepant. The arguments for the one, and other, for the most part the same. Looke what Reasons one Sect gives for the punishing of another, [Page] the names being changed are retorted. He blasphemeth to the Hereticke, who chargeth blasphemy upon him. Wee use no other Arguments, cite no other Texts, presse no other consequencies for the punishing of other Hereticks, then the Papists the wisest Hereticks breathing, doe for the punishment of us.

No colour, no pretence, but hath been equally used in all hands: None can say, this is mine. To Luthers objection, that the Church of Christ never burned an Hereticke, for Husse, and Hierome were none; Bellarmine answers, they were Hereticks to them Catholicks, which did suffice: de Laic. cap. 21. And indeed this Vicissitude of things is very pernitious. All Christians almost are Hereticks to some enjoying Authority: (as Salvian said the case was, between the Homoousians and Arrians in his time) and most of those enjoying authority, are perswaded it is their duty, to suppresse them whom they account Hereticks; and answerably have more or lesse acted, according to this perswasion, untill by blood, Wars, and horrid devastations of Nations, some of them have been wearied: From the first Ceraysado against the Albigenses, through the Warre of the Hussites under Zifea and the Procopij, those dreadfull Massacres, before recounted, what a stage of blood, hath Europe been made upon this account? I desire that to this point the Declaration of the Netherlands, at the beginning of their Troubles (whom Bellarmine affirmes to have Petitioned for Liberty of Coscience, as he was writing de Haereticidio, the thing being long before granted at Spira, at the Convention of the States of the Empire, in the yeare 1526.) may be seriously considered.

7. For the necessity of courses of extremity, against erronious Persons, for the upholding the Faith once delivered to the Saints, and the keeping the Churches in peace, it doth not appeare to me to be so urgent as is pretended; for three hundred years, the Church had no assistance from any Magistrate against Hereticks: and yet in all that space, there was not one long-lived, or farre-spreading Heresie in comparison of those that followed. As the disease is spirituall, so was the remedy which in those dayes was applyed; and the Lord [Page] Jesus Christ, made it effectuall. The Christians also of those dayes, disclaimed all thoughts of such proceedings. The expressions of the most Antient, as Policarpus, Ignatius, Iraenaeus, concerning Hereticks are sharpe and cutting: Their avoyding of them being admonished, precise and severe; their confutations of them, laborious and diligent; their Church censures, and Ejections, peircing and sharpe: Communion amongst the Churches, close, exact, and carefully preserved; so that a stubborne Heretick was thrust out of Christian society. But for corporall punishment to be inflicted on them, in their writings, not a syllable. Untill Augustine was changed from his first resolution and perswasion, by the madnesse of Donatisticall Circumcellions, this Doctrine had poore footing in Antiquity. And whether his reasons as to this point be convincing, let any impartiall man, read his Epistle 50, and determine. What some say, the Christians would have been of another minde, had they injoyed Christian Magistrates, is so suited to our present frame and temper, but so unworthy of them, that I should wrong them by a Defensative. What was their sense of them in a spirituall way is cleare. John they say would not abide in a Bath, where Cerinthus the Heretick, infected wtih Judaisme and Paganisme was; saying, let us depart lest the building fall on us, where Cerinthus is: Iraen. lib. 3. cap. 3. Euseb. Eccles. Hist. lib. 3. cap. 25. Marcion meeting Polycarpus, and asking him whether he knew him or acknowledged him, his answer was, Yea, to be the first borne of the Devill, Euseb. lib. 4. cap. 14. Ignatius his Epistles are full of the like expressions. Iraeneus sayes, he would have no words with them, lib. 3. cap. 3. Tertullians Books testifie for him at large, with what keenesse of spirit he pursued the Hereticks of his dayes (though before the End of them; he had the unhappinesse to be almost one himself.) Cyprian cryes out, Nulla cum talibus convivia, nulla colloquia, nulla commercia misceantur: Epist. 3. ad Cornel. Neither eate, nor talke, nor deale with them. Antonius the Hermit leaves Testimony when he was dying, That he never had peaceable conference with them all his dayes, Vita Anton▪ inter Oper. Athan. Surely, had these men perceived the minde of God for their Bodily punishment, they would not have failed [Page] to signifie their minds therein; but truely their expressions hold out rather the quite contrary. [...]: sayes Ignatius, Epist. ad Philad. Count them enemies and separate from them, but for beating or persecuting them, that is proper to the Heathen who know not God, nor our Saviour, doe not you so. Tertullian in very many places, layes downe generall maximes tending to more Liberty then is now pleaded for; one or two places may be jointed at. Videte ne & hoc ad irreligiositatis elogium concurrat, adimere libertatem religionis, & interdicere Optionem divinitatis, ut non liceat mihi colere quem velim, sed cogar colere quem nolim. Nemose ab invito coli vellet, ne homo quidem: Apol. cap 23. And againe to Scopula the Governour of Carthage to disswade him from the Persecution he intended. Tamen humani juris & naturalis potestatis est unicuique quod putaverit colere: nec alii obest aut prodest alterius Religio: sed nec Religionis est, cogere Religionem, quae sponte, suscipi debeat, non vi; cum & hostiae ab animo libenii expostulantus; ita & si nos compuleritis ad sacrificandum, nihil praestabi is diis vestris, ab invitis enim sacrificia non disiderabunt. And I desire to know, whether that which he maketh to be the Plea of Christians, may not also be used by all erring persons. Totum quod in nos potestis, nostrum est Arbitrium. Certe si velim, Christianus sum, tunc ergo me damnabis si damnari velim. Cum vero quod in me potes, nisi velim, non potes, jam meae voluntatis est quod potes, non tuae potestatis. Apol. cap. ult. Hence was that Quaere of Lactantius: Quis imponet mihi necessitatem aut credendi quod nolim, aut quod velim non credendi: And long after these Gregory of Rome, Lib. 2. Ep. 52. tells us, Nova & inaudita est ista praedicatio, quae verberibus exigit fidem: To bea [...]e in Faith with stripes, was then, a new kinde of Preaching. These and the like, were their Expressions.

It is true, in the three first Centuries, many fond, foolish, corrupt Opinions, were broached by sundry brain sick men; but they laid little hold of the Chrches, kept themselves in the breasts of some few disorderly Wanderers, and did very [Page] little promote the Mysterie of Iniquity: But afterwards, when the Roman Emperours, and the Great men of the Earth, under, and with them, began to interpose in the things of Religion, and were mutually woed, instigated, and provoked by the Parties at variance (as indeed it is a shame to consider upon all meetings, assemblies, disputes councels, what running, what flattering, what insinuation at Court were used on all hands) what Roote did diverse Heresies take (how farre were they propagated? Witnesse Arrianisme, which had almost invaded the whole World.

Furthermore, by the wayes which were invented oft from the Rule, for the extirpation of Errors, when by the Instigation of Prelates, the Emperours were, (to their owne ruin) perswaded to them, the Man of sinne walked to his Throne. Those very Lawes, Edicts, and Declarations, which were obtained against erring Persons, did the Bishops of Rome invert and use against all the Witnesses of Jesus. The Devill durst not be so bold, as to imploy that his grand Agent in his Apprentiship against the Saints: But he first suffers him, to exercise his hand against Hereticks, intending to make use of him afterwards to another purpose. In most of those contests, which the Roman Pontists had with their fellow Bishops, by which they insensibly advanced their owne supremacy, it was the defence of Catholicks they undertooke, as in the case of Athanasius and others.

Neither did the Christians of old, at once, steppe into the perswasion of punishing corporeally in case of Religion. Constantine makes a Decree at first, [...], that Liberty of worship is not to be denyed, and therefore the Christians as others, should have Liberty to keep the faith of their Religion and heresie, Euseb. Eccles Hist. lib. 10. cap. 5. And in the same Edict he saith (how truely I know not, but yet Great Constantine said it) That it is most certaine, that this is conducing to the peace of the Empire, that free Option and choyce of Religion he left to all. Afterwards, when he begun a little further to ingage himselfe in the businesse of Religion, being indeed wearied with the Petitions of Bishops and their Associates, for the persecution of one another, what troubles in a [Page] few yeares did he intricate himselfe withall, perplexed he was in his spirit to see the untoward revengefulnesse of that sort of people; insomuch that he writes expresly to them, being assembled in Counsell at Tyre, That they had neither care of the truth, nor love to peace, nor conscience of scandall, nor would by any meanes be prevailed on to lay downe their malice and animosities; Socrat. Hist. lib. 1. cap. 22. At length an Arrian Priest curryes favour with his Sister Constantia: Shee gets him into the Esteeme of her Brother; after some insinuations of his, new Edicts, new Synods, new recallings, new Banishments of other persons, follow one upon the neck of another. Ruffin. Eccles. Hist. lib. 1. cap. 11. And when this knack was once found out, of promoting a Sect by Imperiall favour, it is admirable to consider how those good Princes, Constantine and his Sonnes, were abused, misled, inraged, ingaged into mutuall Dissensions, by the Lyes, flatteries, equivocations of such as called themselves Bishops, Ruff. lib. 1. cap. 15, 16, &c. As also how soone with the many, the whole businesse of Religion was hereupon turned into a matter, of externall Pompe and Dominion. But it is besides my purpose, to rase into that Hell of confusion, which by this meanes, brake in upon the Churches in succeeding Ages. Onely, for the following Imperiall Edicts and Constitutions in the behalfe of the faith Catholicke, and for the punishing of Erring Persons, I desire to observe,

1. That the Emperours were stirred up to them, by Turbulent Priests, and aspiring Prelates; let the Popes letters to them witnesse this, Leo Epist. 75, &c.

2. That they were still bottomed, upon such, and such, counsells, that were not to be opposed or spoken against, when all of them were spent for the most part, about things quite besides and beyond the Scripture (as feastings, and fastings, and Bishops jurisdictions) and some of them, were the very ulcers, and impostumations of Christian Religion, as those of Nice and Ephesus, both the second; and in generall all of them the Sea, upon which the Whore exalted her seat and throne; and these things did those good men, either deceived by the craft of Hereticks, or wearied by the importunity of the Orthodox.

[Page] And yet notwithstanding all this (as I shall afterwards declare) I cannot close with that counsell which Themistius a Philosopher gave to Valens the Emperour, and am most abhorrent from the Reason of his Counsell, viz. That he should let all Sects alone, because it was for the glory of God, to bee honoured with diversities of Opinions, and wayes of Worship: Yet though this Reason be false and impious, yet the advise it selfe was well conducing at that time, to the peace of the Churches, something qualifying the spirit of that Hereticall Emperour, who before had cruelly raged, against all Orthodox professors of the Deity of Christ, Socrat. lib. 4. cap. 27.

8. Lastly, add unto all that hath been said (vice coronidis) for the use of such as injoying Authority, may have misapprehensions of some truths of Christ, a sad consideration concerning the End and Issue, which the Lord in his righteous Judgement hath in all Ages given to Persecutors and Persecution. Nero (of whom sayes Tertullian, tali Dedicatore gaudet sanguis Christianus) who was the first that imployed the Sword against our Religion, being condemned by the Senate to be punished More Majorum, slew himselfe with this exprobration of his owne sordid Villany, Turpiter vixi, turpius Morior: Sueton. in Nero: Domitian the inheritor of his rage and folly, murdered in his owne House, by his Servants, Idem in Domit. Trajan by a resolution of his Joynts, nummednesse of body, and a choaking Water, perished miserably, Dion Cassius de Tra. This is he whose order not to seeke out Christians to punishment, but yet to punish them appearing, you have in his Epistle to Plinie a provinciall Governour under him, Plin. Epist. 97. which though commended by Eusebius, Eccles. Hist. lib. 3. cap. 30. yet is canvassed by Tertullian, as a foolish, impious, wicked Constitution, Apol. cap. 2. Hadrian perishing, with a Flux and casting of blood, payd some part of the price of the Innocent blood which hee had shed, Aelius Spart. in Had. Severus poysoned himselfe, to put an end to his tormenting paines, Jul. Capitol. Maximinus, with his Sonne yet a Child, was torne in pieces of the Souldiers, all crying out, That not a whelpe was to be left of so cursed a stock. Decius having reigned scarce two yeares, was slaine [Page] with his Children, Euseb. lib. 7. cap. 1. Valerian being taken by Sapores King of Persia, was carryed about in a Cage, and being 70 yeares old, was at length flayed alive, Euseb. lib. 7. cap. 9. Another Valerian, of the same stampe, with his Brother and Kindred, was murdered at Millan. Diocletian being smitten with madnesse, had his Pallace consumed with fire from Heaven, and perished miserably. The City of Alexandria in the time of Gallienus, was for its persecution, so wasted with variety of destroying Plagues and Judgements, that the whole number of its Inhabitants, answered not the Grayheaded old men that were in it before, Dyonis. apud Euseb. lib. 7. cap. 20. What was the End of Julian, is knowne to all. Now truely of many of these, we might well say (as one of old did) Quales Imperatores? as Trajan, Hadrian, Severus, Julian, what excellent Emperours had they been, had they not been Persecutors. And all this sayes Tertullian is come to passe, that men might learne, [...]. He that desires to see more of this, let him consult, Tertull. Apol. & ad Scap. Euseb. Eccles. Hist. lib. 7. cap. 21. August. de civit. Dei, lib. 18. cap. 52. Eutrop. lib. 8. It would be tedious to descend to examples of latter Ages, our owne and the neighbour Nations, do so much, too much abound with them; let this that hath been spoken suffice, to cautionate mortall men, how they meddle with the Vessels of the Sanctuary.

But now,Ob. may some say, What will be the Issue of this discourse; doe you then leave every one at Liberty in the things of God? Hath the Magistrate nothing to doe, in, or about Religion? Is he to depose the care thereof? Shall men exasperated in their spirits by different perswasions, be suffered to devoure one another as they please? &c.

I have onely shewed the weaknesse of those grounds,Ans. which some men make the bottome of their Testimonies, against the toleration of any thing but what themselves conceive to be Truth; as also taken away the chiefe of those Arguments, upon which, such a proceeding against Erring Persons is bottomed, as tends to blood and death: What positively the Civill Magistrate, may, nay ought to doe, in the whole businesse [Page]of Religion, comes in the next place to be considered, being the third and last part of our discourse: Now my thoughts unto this, I shall hold out under these three heads.

1. What, is the Magistrates duty, as to the truth, and persons professing it.

2. What, in reference to the Opposers and Revilers of it.

3, What, in respect of Dissenters from it.

And I shall begin with the first, which to me, is, much of chiefest importance.

His power, or rather his duty herein, I shall hold out in these ensuing Propositions.

1. As all men in Generall, so Magistrates, even as such, are bound to know the minde and will of God, in the things which concerne his Honour and Worship. They are bound I say, to know it. This obligation lyes upon all creatures, capable of knowing the Creatour, answerably to that light, which of him they have, and the meanes of Revelation which they doe enjoy. He of whom we speake, is supposed to have that most Soveraigne and supreme of all outward Teachings, the Word of God, with such other helpes, as are thereby revealed, and therein appointed. So as he is bound to know the will of God, in every thing him concerning; wherein he failes, and comes short of the truth, it is his sinne; the defect being not in the manner of the Revelation, but in the corruption of his darkened mind. Now that he is to make this inquiry, in reference to his calling, is evident from that of David, 2 Sam. 23. 3. He that ruleth over men must be just, ruling in the feare of the Lord: This feare is onely taught by the Word. Without a right knowledge of God and his mind, there can be no true feare of him. That command also, for the Jewish Magistrate, to study it day and night, and to have the Booke of the Law continually before him, because it was the Rule of that civill Politie, whereof he was under God the head and preserver, by Analogy confirmeth this truth, Deut. 18.

2. If he desire this wisedome sincerely, and the Lord intend him, as a light of the morning, as a rising Sun, a morning without clouds, to his people, doubtlesse he will reveale himselfe to him, and teach him his mind, as he did David and Solomon, [Page] and other holy men of Old. And as to this, I shall onely with due reverence, cautionate the sonnes of men, that are exalted in Government over their Brethren, that they take heed of a lifted up spirit, the greatest closer of the heart against the truth of God. He hath promised, to teach the humble and the lowly in mind; the proud he beholdeth a farre off. Is not this the great reason, that the Rulers beleeve not on him, and the Nobles lay not their necks to the yoake of the Lord, even because their hearts are lifted up within them, and so lye in an unteachable frame before the Lord.

3. The truth being revealed to them, and their owne hearts made acquainted therewith, after their personall engagements, to the practice of the power of godlinesse, according to the Revelation of God in the face of Jesus Christ; three things are incumbent on him in reference thereunto.

1. That according to the measure of its Revelation unto him, he declare, or take care that it be declared unto others, even all committed to his governing charge. The general equity, that is in the obligation of, strengthening others, when we are confirmed, desiring them to be like our selves, in all participations of grace from God, the nature of true zeale for the glory and Name of the Lord, are a sufficient warrant for this, yea demand the performance of this duty. So Jehoshaphat being instructed in the wayes of God, sent Princes and Priests to teach it in all the Cities and Townes of Judah, 2 Chron. 17. 8, 9, 10. As also did Hezekiah, 2 Chron. 30. 6, 7, 8. Let this then be our first Position.

1. It belongs to the duty of the supreme Magistrate, the Governour, or Shepheard of the People in any Nation, being acquainted with the mind of God, to take care that the truth of the Gospell be Preached to all the people of that Nation, according to the way appointed, either ordinary, or extraordinary.

I make no doubt but God will quickly reject them from their power, who knowing their Masters will, are negligent herein.

2. As he is to declare it, so he is to protect it from all violence, whatever. Jesus Christ, is the great King of Nations, as well as the holy King of Saints. His Gospell hath a right to [Page] be preached in every Nation, and to every creature under heaven. Who ever forbids or hinders the free passage of it, is not onely sinfull and impious toward God, but also injurious towards men. Certainly the Magistrate is to protect every one, and every thing, in their own right, from the violence and injury of unruly men. In the preaching and receiving the Gospel, there is a right acted, superior to all earthly priviledges whatever. In this then the Magistrate is to protect it, that under him the professors thereof, may leade a quiet and peaceable life, in all godlinesse and honesty. And for this cause, they to whom the Sword is committed, may with the sword lawfully defend the Truth, as the undoubted right, and priviledge of those who do enjoy it, and of which they cannot be deprived without the greatest injury. Jephthah layd it down as the ground of the equity of the warres he waged against the Ammonites, That they would possesse what the Lord their God gave them to possess; the defence whereof, he pursued to the subversion of their (at first) invading enemies: Judg. 11. 24. 33. (it is no new thing to begin in defence, and end in offence). Now, if the truth be given us of the Lord our God, to possesse, certainly it may be contended for, by those who owe protection thereunto; And if this were not so, we may pray, and prevail for the prosperity of those in Authority; and yet when we have done, not have a right to a quiet and peaceable life; Let this then be the second assertion.

The Gospel being preached,2 Pos. and declared as of right it ought to be, it is the duty of the Magistrate, by the power wherewith he is entrusted, to protect and defend it against all, or any persons, that by force, or violence shall seek to hinder the progresse, or stop the passage of it under what pretence soever.

And that a neglect of this also, will be attended with the anger of the Lord, and the kindling of his wrath, shall not long be doubted of any.

Thirdly, the protecting, assisting, and supporting of all the professors of it, in that profession, and in wayes of truths appointment, for the practice of that which is embraced, and the furtherance of it, towards them who as yet embrace it not, is also required, and of this there are sundry parts.

[Page] 1. That seeing Christ Jesus hath appointed his disciples to walk in such societies, and requireth of them such kinde of worship, as cannot be performed without their meeting together [...], in one place, that he either provide, or grant being provided, the use of such places under his protection, as may in all, or any kinde be suited, and fitted for that end and purpose. And the ground of this is:

1. From the Right which the Gospel of Christ hath to be received amongst men, according to his own appointment; whether that be the appointment of Christ, or no, amongst us, is no question.

2ly, Because the Magistrate hath the sole power of all publick places, and the protection of them, is committed to him alone, by virtue of that consent into government which is among any people. This proved as above.

2ly, A protection in the use of those places, and all things exercised in them, answerable to that which he doth and is bound to grant unto men in their own private dwellings, and families. The Reason why I am protected from all hurt or violence in my family, is because I have a Right to dispose of all things in my family being mine own, and so hath not another; It was asserted before, that Christians have a Right to the ordinances of Christ, and Truth a Right to be at liberty. And therefore, if any shall invade, disturbe, or trouble them in their rights, and liberties, he is bound ex officio to give them a protection, not bearing the sword in vain.

Now being in my family, in my private house the assistance of those in Authority is due:

1. In respect of them without.

2. In respect of them within.

1. For them without, if any one will against my consent, intrude himself upon my family enjoyments, to share with me, or violently come to take away that is mine, or distub me in the quiet possession of it, the Magistrate takes cognizance of such disturbances, and punisheth them according to equity. Suteably, if any person or persons whatsoever, shall with violence put themselves upon the enjoyments of such ordinances as those enjoying the Rights of the Gospel have obtained [Page] to themselves, or shall come in their celebration of them, to cause disturbance, certainly, that Magistrate protects not every one in his undoubted Rights, who doth not accommodate the wronged parties, with the assistance of his power to the punishment of the transgressors.

2. For house dwellers, servants, or any others, who may break out into such offences, and incorrigiblenesse, as the amendment thereof, may be beyond what I am intrusted to do, to any, by Law of God or man, and shall not the Magistrate here also interpose? is not his assistance here abundantly required and alwayes granted?

From parity of Reason is it not as due for their protection, who in the enjoyment of their publick religious Rights may receive disturbance, and be under force, from some, incorrigible by any Rule among themselves. For instance, suppose, a person justly excommunicated, and ejected any society of Christians as to any spirituall communion, yet will with outward force and violence, put himself upon them in their closest acts of communion, doubtlesse their Rights, are here to be by power preserved.

3. That whereas the Preachers of the Gospel are now to be maintained in an ordinarie way, and to expect their supportment in an usnall course of providence, and seeing that many to whom we have proved that the Gospel is to be declared, by the care of the Magistrate, will not, or cannot make such provisions for them as is needfull, in these last evil daies of the world, it is incumbent on those nursing Fathers, to provide for them, who because of their continuall labours in the work of the Lord, are dis-inabled, to make provision for themselves. Where Churches are setled according to the Rule of the Gospel, and not too much straightned by reason of want, there may be an alteration as to this proposall. That this ingagement lyes first upon the Churches, was seen of old; Hence that caution or Canon, of the Councell of Chalcedon, cap. 6. [...], let none be ordained at large: Ne dicatur, mendicat in palaestra infoelix Clericus, saies the Scholiast: lest he should be driven to begge for want of maintenance.

This being the summe of what as to this head, I have to [Page] assert, I shall give in the proofs of it, and then draw some further Positions.

1. The bottome of the whole, ariseth from that right which the Gospel hath to be preached to all Nations and people, and that right paramount to all civill sanctions and constitutions, which every soul hath to receive it in the profession thereof. And all this flows from the donation of the Father unto Jesus Christ, whereby he is made heir of all things. Hebr. 1. 3. Having the Nations given him for his inheritance, the utmost parts of the earth for his possession: Psal. 2. 8. Being also Lord of lords, and King of kings, acting nothing in taking possession of his own, but what his soveraignty bears him out in.

2. All this tends to the apparent good, of those committed to his charge, that they may leade their lives in godlinesse and honesty, which is the very chief end of Magistracy committed unto men. This is directly intended, all other things come in by accident, and upon suppositions.

3. No person living can pretend to the least injury by this, none is deprived, none wronged.

4. The precepts given unto them, and the promises made concerning them, do abundantly confirm all that hath been asserted. Psal. 2. 10, 11. they are commanded as Kings and Judges to serve the Lord, in promoting the kingdom of the Lord Jesus Christ. And it is promised, Isa. 49. 23. that they shall be nursing Fathers, and nursing Mothers to the Church of Christ, even then, when she shall suck the brests of Kings (earthly things are the milk of kingly brests) when her officers shall be peace, and her exactors righteousnesse: Isa. 60. 16, 17. This at least, reacheth to all we have ascribed to them. All is but bowing the knee of Magistracy at the Name of Jesus.

Hence are these Positions.

The providing or granting of places requisite for the performance of that worship which in the Gospel is instituted,3. Pos. is the duty of the Christian Magistrate.

Protection as to peace and quietnesse,4 Pos. in the use of the ordinances, of the Lord Jesus Christ, from violent disturbers, either from without, or within, is also incumbent on him.

[Page] Supportment and provision as to earthly things,5 Pos. where regularly failing, is of him required.

And in the neglect of any of these, that takes place, which is threatned, Isa. 60. 12. Two or three consectaries added hereunto, shall close this part of the Magistrates power, or rather duty about the things of Religion: as,

Positive actings by way of supportment and assistance,Con: 1. maintenance, allowance of publick places, and the like, in the behalf of persons deviating from the truth, in those things wherein they deviate, is contrary to the rule of the Word, and duty of them in Authority. For,

Error hath neither right, nor promise, nor is any precept given in the behalf thereof.

The defence and protection of erring persons,Con: 2. from violence and injury, in those things wherein they have a right, is no acting of his duty about religious things; but a meer dealing for the preservation of humane society, by the defence of persons, not acting against the rules thereof.

Every particular minute difference,Con: 3. among the professors of the truth,For this cause the Emperors of old still allowed the Novatians the liberty of worship. cannot be proved to come under the cognizance of the Magistrate, he being to attend the worship which for the main is acceptable to God in Christ, neither do any testimonies extend his duty any further: Hence

Corola: The present differences about Church society, and the subject or seat of discipline, which are between those dissenters, who are known by the names of Presbyterians, and Independents, as they are in themselves (not heightned by the prejudices, lusts, corruptions, and interests of men) hinder not at all, but that the Magistrate is bound to the performance of the duties before mentioned unto both parties. And the Reasons of this are, because

1. The things wherein they are agreed, are clearly as broad, as the Magistrates duty can be stretched to cover them.

2. Neither party (I am perswaded) in their retyred thoughts, dare avow the main of the worship by their dissenters embraced, to be as such, rejected of the Lord.

3. No example in the world, can be produced out of the old Testament, or New, or Ecclesiasticall History, of a forcible decision of such minute differences. See Socrat: Eccles. Hist. lib. 6. cap. 20.

[Page] 2. Corol: All the plea of persons erring in doctrine or worship, is not, from what the Magistrate must do, but from what he may not do.

And this for the first part shall suffice.

Secondly, there is another part of the Magistrates power, the other side of his sword to be exercised towards the opposition of that truth which he hath embraced: and this hath a twofold object.

1. Things.

2. Persons.

Things are of 2. sorts:

1. Wayes of worship.

2. Outward Appearances, Monuments, Accommodations and Declarations of those wayes. Of the first, I shall speak afterwards.

By the second, I mean, all the outward attendencies of any false or erronious worship, which are either helps to, or declarations of the superstition, idolatry, error, or falsenesse of it; as Temple for idolatrous service, Crosses, pictures, and the like abused Relicks of old unwarranted zeal.

Now concerning these, I affirm.

1. That the Magistrate ought not to make provision of any publick places for the practise of any such worship as he is convinced to be an abomination unto the Lord. When I say he ought not to make provision, I understand, not onely a not actuall caring that such be, but also a caring that such may not be. He should not have a negation of acting as to any thing of publick concernment. His not opposing, here is providing. For instance; He must not allow, that is, it is his duty to oppose, the setting apart of publick places, under his protection for the service of the Masse, (as of late in Sommerset House) or for any kinde of worship in it self disallowed, because not required, and so, not accepted. This were to be bound to help forward sin, and that such sin whereof he is convinced, which is repugnant to the whole revealed will of God. A Magistrate, I told you before, is not to act according to what he may do, but what he must do: Now it cannot be his duty to further sin.

[Page] 2. Outward monuments, wayes of declaring and holding out false and idolatrous worship, he is to remove: as the Papists Images, Altars, Pictures, and the like, Turks Mosckes, Prelates Service book. Now these are of two sorts.

1. Such things as in their whole use and nature, serve onely for the carrying on of worship, in it self wholly false, and meerly invented. As Altars, Images, Crosses.

2. Such as were used for the carrying on of worship true in it self, though vilely corrupted, as praying, and preaching; such are those places commonly called, Churches.

The first are to be abolished, the latter aright used. (I speak as to publick appearances, for private disquisitions after such things, I may be otherwise minded.) The Reason of this difference, is evident to all.

Thus in dayes of old, Constantine shut up Pagans Temples: Euseb. de vita Constant. lib. 4. cap. 23, 24. and demolished some of the most filthy of them: lib. 3. cap. 52. Theodosius utterly cast them to the ground, though not without some blows and bloodshed. Socrat: Eccles. Hist. lib. 5. ca. 16. The command of God for the abolishing all monuments of Idolatry, Deut. 12. 1, 2, 3. with the commendation of those Kings of Judah who accordingly performed this duty, 2 Chron. 17. 6. and 30. 14. are enough to confirm it, and to bottome this Position.

It is the duty of the Magistrate not to allow any publick places for (in his judgement) false and abominable worship,6 Pos. as also to demolish all outward appearances and demonstrations of such superstitions, idolatrous and unacceptable service.

Let Papists who are Idolaters, and Socinians who are Anthropolatrae, plead for themselves.

Now secondly for persons, there seems something more of difficulty, yet certain clear rules may be proposed concerning them also, to hold out when they and their proceedings come under the cognizance of the Civill Magistrate, and are obnoxious to the sword which he beareth. And they are these.

1. Such persons, as having embraced any false principles and perswasion in, or about things concerning God and his worship, do pursue the upholding or propagating of such [Page] principles, in a disorderly manner to the disturbance of civill society, are doubtlesse under his restraining power, to be acted and put forth in such wayes as to other persons, running out into the same, or the like compasse of disorder, upon other grounds, and from the instigation of other lusts. The pretence of disturbance and confusion upon the bearing with differences in opinion about things commanded in Religion, we before rejected as a colour fitted chiefly for the waring of persecution. But actuall disturbances indeed, must have actuall restraints. For instance; If a man being perswaded that the power of the Magistrate, is in Christian Religion, groundlesse, unwarrantable, unlawfull, should thereupon stir up the people to the abolishing, and removall of that power, such stirrings up, and such actings upon that instigation, are, as opposite to the Gospel of Christ (which opposeth no lawfull regiment among the sons of men) so also prejudiciall to humane society, and therefore to be proceeded against by them who bear not the sword in vain. This case we know happened once in Germany, and may do so again in other places. If such as these suffer, it is as murderers, or theeves, or evill doers, or busie-bodies in other mens matters; which is a shamefull thing, no way commendable or praise worthy. 1 Pet. 4. 15.

2. If any persons whatsoever, under any pretence whatsoever, shall offer violence or disturbance to the professors of the true worship of God, so owned, established, and confirmed as above said, in, and for the profession of that true, so owned worship, service and declaration of the minde of God, such persons are to feare that power, which is the minister of God, and a revenger to them that do evill. Let us suppose of them, what they suppose, and for their own justification and support in irregular wayes, bear out of themselves, that they enjoy the truth, others walking in paths of their own; yet then, this practise is contrary to that prime dictate of nature, which none can pretend ignorance of, viz: Do not that to another, which thou wouldest not have done unto thy self; If men that would not think it equitable to be so dealt with, as they deal with others, supposing themselves in their conditions, do [Page] yet so deal with them, they are [...], and do pronounce sentence against themselves, out of their own mouthes. This then deserveth punishment, and breaking out to the disturbance of publick order, ought to be punished. We before proved the protection of publick places to belong to the Magistrate: so that he not onely may, but if he will not be false to him by whom he is intrusted, he must put forth his Authority for the safe guarding and revenging of them. Yea also and this rule may passe, when some things in the way publickly established, are truly offensive. What the ancient Christians thought of the zeal of Audas a Christian Bishop, who would needs demolish a Pagan Temple in Persia, I know not, but I am sure his discretion is not much extolled, who by that one fiery act of destroying [...], or Temple of slain, occasioned a cruell persecution of 30. yeers continuance. Theod. Eccles. Hist. lib. 5. cap. 139.

3. When any have entertained any singular opinion, in matters of great weight and importance, such as neerly concern the glory of God, and the minds of Christians in reverence of his holy name, are most tenderly affected withall, so that without much horror of minde, they can scarse hear those errors, whereby those grand truths are opposed, yet those persons, who have entertained such uncouth opinions, shall not be content, so to have done, and also in all lawfull wayes (as to civill society) endeavoured to propagate the said opinions to others, but in the pursuit of this their designe of opposing truth, shall publickly use such expressions, or perform such acts, as are fit to powre contempt and scorn upon the truth which they do oppose, reviling it also, or God himself so represented, as he is in the truth they abominate, with odious and execrable appellations, (as for instance, the calling the holy Trinity, Tricipitem Cerberum) if the [...]uestion be put, whether in this case the Magistrate be not obliged to vindicate the honour of God, by corporall restraints, in some degrees at least upon the persons of those men, truly for my part, I incline to the affirmative. And the Reason hereof is this; Though men, through the incurable blindnesse of their minds, falling into error of judgement, [Page] and mis-interpretation of the Word, may dis-beleeve the Deitie of Christ, and the holy Spirit, yet that any pretence from the Word, perswasion of conscience, or dictate of Religion, should carrie them out to reviling opprobrious speeches of that, which of God▪ is held out contrary to their apprehensions, is false and remote from Reason it self. For this cause Paul saies he was a blasphemer, not because being a Jew, he dis-beleeved the Gospel, but because so dis-beleeving it, he moreover loaded the truths thereof, with contumelious reproaches. Such expressions indeed differ not from those piercing words of the holy name of God which he censured to death: Levit. 24. 15. but onely in this, that there seemeth in that to be a plain opposition unto light, in this not so. The like may be said of a Jew's crucifying a dogge.

4. There are a sort of persons termed in Scripture, [...], 1 Thes. 5. 14. [...], Act. 17. 5. [...], 2 Thes. 3. 2. [...], 1 Tim. 1. 9. and the like, disorderly; vagabond, wandring, irregular persons, fixed to no calling, abiding in no place, taking no care of their families, that under a pretence of teaching the truth, without mission, without call, without warrant, uncommanded, undesired, do go up and down, from place to place, creeping into houses, &c. Now that such wayes as these, and persons in these wayes, may be judicially inquired into, I no way doubt. The story is famous of Sesostris King of Egypt, who made a Law, that all the Subjects of his kingdom, should once a yeer give an account of their way and manner of living, and if any one were found to spend his time idly, he was certainly punished; and the Laws of most Nations have provided that their people shall not be wanderers, and whosoever hath not a place of abode, and imployment, is by them a punishable vagabond. And in this by much experience of the wayes, walking and converse of such persons, I am exceedingly confirmed in. I did as yet never observe any other issue upon such undertakings, but scandall to Religion, and trouble to men in their civill relations.

5. When men by the practise of any vice or sin, draw others to a pretended Religion, or by pretence of Religion [Page] draw men to any vice or known sin, let them be twice punished, for their reall vice, and pretended Religion. The truth is, I have been taught exceedingly to dis-beleeve all the strange imputations of wickednesse and uncleannesse, that are imposed upon many, to be either the end or the medium of the practise of that communion in Religion which they do professe and imbrace: I remember that when I was a boy, all those stories were told me of Brownists and Puritans, which afterward, I found it to have been long before, the forgeries of Pagans, and imposed on the primitive Christians. I dare boldly say I have heard stories of them an hundred times, holding out that very thing, and those deeds of darknesse, which Minutius Felix holds out in the tongue of an Infidel concerning the Christians of those dayes; but yet because sundrie venerable persons to whom Antiquity hath given sanctuary from being arraigned in the point of false testimony, have left it upon record of sundry Hereticks in their dayes, as the (Gnosticks & others) that they were conjoyned into societies tessera pollutionis, and some assert that the like iniquities are not wholly buried, I made the supposition, and hope that if they depose themselves from common sence and reason, the Magistrate will never exalt them to the priviledge and exemption of Religion.

In these, and such like eases as these, when men shall break forth into disturbance of common order and enormities against the light of nature, beyond all positive command of any pretended Religion whatsoever, that the Magistrate ought to set hedges of thornes in their wayes, sharpned according to their severall delinquencies; I suppose no man not abhord of common sense, can once hesitate or doubt. And I am the more inclin'd to assert a restraint to all such as these, because it may be established to the height, without the least prejudice unto the truth, though persons erring should injoy the place of authority.

That which now remaineth in this head, to be considered, is concerning persons maintaining and upholding any great and pernicious errors, but in such wayes, as are not by any of the former disorders to be brought under the cognizance [Page] of the Civill Magistrate, but good, honest, allowable, and peaceable in themselves, not at all to be questioned, but in reference to the things that are carried on,—in and by those wayes; as communication by discourse, and private preaching, and the like. Now concerning these, it is generally affirmed, that persons maintaining any error in or against any fundamentall Article of faith, or Religion, and that with obstinacy or pertinacie, after conviction, ought to be proceeded against, by the authority of the civill Magistrate, whether unto death or banishment, imprisonment or confiscation of goods.

Now unto this, supposing, what I have written heretofore, concerning the incompetency of all, and the non-constitution of any Judge in this case, with the Answers—given at the beginning of this Treatise, to the most of the places, produced usually for the affirmative, reserving the consideration of pressing conformity to the next head, to be handled: I shall briefly give in my thoughts: and,

1. That I cannot but observe, that in the question it self, there are sundry things, gratis assumed: as,

1. That it is known and confessed, what Articles in Religion are fundamentall; and this also to the Magistrate: when no one thing among Christians is more questionable; most accounting them so, (be they what they will) wherein they differ from others. So that one way or other, all dissenters shall be hooked in, directly or indirectly to clash upon fundamentals. In this, Papists are secure, who make the Churches Propositions sufficient to make an Article fundamentall.

2. That the persons holding the error are convinced, when perhaps they have been onely confuted: between which two there is a wide difference; he that holds the truth may be confuted, but a man cannot be convinced but by the truth. That a man should be said to be convinced of a truth, and yet that truth not shine in upon his understanding, to the expelling of the contrary error, to me is strange. To be convinced, is to be over-powred by the evidence of that, which before a man knew not; I my self, once knew a Scholer invited [Page] to a Dispute with another man, about something in controversie in Religion; in his own, and in the judgement of all the by-standers the opposing person was utterly confuted: and yet the Scholer within a few months, taught of God, and clearly convinced, that it was an error which he had maintained, and the truth which he opposed. And then, and not till then, did he cease to wonder, that the other person was not convinced by his strong Arguments, as before he had thought. May not a Protestant be really worsted in a Dispute by a Papist? hath it not so ere now fallen out? If not, the Jesuites are egregious lyars. To say a man is convinced, when either for want of skill, and ability, or the like, he cannot maintain his opinion, to, and against, all men, is meer conceit. The truth is, I am so far from this morose severitie of looking upon all erring persons as convinced, that have been confuted, that I rather in charity incline to beleeve, that no erring person whilest he continues in his error, is convinced. It will not easily enter into my dull apprehension, how a man can be convinced of an error (that is enlightned with a contrary truth) and yet hold that error still: I am loth to charge more corrupt and vile affections upon any, then do openly appear; That of Paul affirming that some men are self-condemned, is quite of another nature: I think a person is said to be convinced, not when there is a sufficiency in the means of conviction, but when there is such an efficacy in them, as to lay hold upon his understanding.

5. That they are obstinate and pertinacious is also a cheap supposall, taken up without the price of a proof. What we call obstinacy, they call constancy: and what we condemne them for, as pertinacy, they embrace as perseverance: as the conviction is imposed, not owned, so is this obstinacy, if we may be judges of other mens obstinacy, all will be plain: but if ever they get uppermost, they will be judges of ours: Besides, I know not what good it will do us, or how it will advantage our cause, to suppose men obstinate and convinced before we punish them: no such qualifications being any where in the book of God urged in persons deserving punishment: if they have committed the crime, whereunto the penalty is [Page] annexed, be they obstinate or not, they shall be punished.

But now supposing all this, that we are clear in all fundamentals that we are convinced, that they are convinced, and doubt not but that they are obstinate, if they keep themselves in the former bounds, what is to be done? I say, besides what we spake at the entrance of this discourse, I shall as to any wayes of corporall coaction and restraint, oppose some few things.

1. The non-constitution of a Judge in case of heresie, as a thing civilly criminall. As to spirituall censures and an Ecclesiasticall judgement of errors, and false doctrines, we finde them appointed, and a lawfull Judge as to the determining concerning them, divinely instituted: so that in such wayes, they may be warrantably proceeded against. Revel. 21. 3. But now, for any Judge that should make disquisition concerning them, or proceed against them as things criminall, to be punished with civill censures, I conceive the Scripture is silent: And indeed, who should it be? The custome of former ages was, that some persons of one sort, should determine of it as to right, viz: that such or such a thing, was heresie, and such or such a one, an Heretick, (which was the work of Priests and Prelates) and persons of another sort, should de facto punish, and determine to be punished, those, so adjudged by the former: and these were as they called them the secular Magistrates, officers of this world. And indeed, had not the God of this world blinded their eyes, and the God of the spirits of all flesh hardened their hearts, they would not have so given up their power, to the Man of sin as to be made so sordidly instrumentall to his bloody cruelty: We read Jer. 26. 10, 11. that the Priests and Prophets assemble themselves in judgement, and so pronounce sentence upon the Prophet Jeremy that he should dye for a false Prophet, v. 12. Jeremy makes his appeal to the secular Magistrate and all the people, who taking cognizance of the cause, pronounce sentence in the behalf of the condemned person, against the Priests and Prophets, and deliver him whether they will or not, v. 16. I spare the Application of the story: but that Princes and Magistrates should without cognizance of the thing, or [Page] cause, proceed to punishment or censure of it, upon the judgement of the Priests, condemning such or such a man for an heretick, or a false prophet, blessed be the Lord, we have no warrant: Had this proceeding been regular, Jeremy had dyed without mercy for a false prophet, as thousands since, standing before the Lord in his spirit have done. This course then, that the civill Magistrate should proceed to sentence of corporall punishment, upon others judging of the fault, is vile, sordid, unwarrantable, and exceedingly unworthy of any rationall man, much more such as are set over the people of the Land: that the same persons must determine of the cause, and appoint the punishment is clear: Now who must these be? are they the Ministers of the Gospel? of all others, they are the most likely to be the most competent Judges in spirituall causes: let it then be so; but then also, they must be the determiners and inflicters of the punishment upon default: now let them powre out upon obstinately erring persons, all the vengeance, that God hath betrusted them withall. The weapons of our warfare are not carnall, but mighty through God, &c. By this course, Admonition, Avoiding, Rejection, Excommunication, will be the utmost that can be inflicted on them: which for my part I desire may be exercised to the utmost extent of the rule.Of Iudgements. 2ly, shall the Magistrate be made Judge of the cause, as well as of the person? is he entrusted to determine, what is error, what not; what heresie, what not; who is an Heretick, who not; and so what punishment is due to such, and such errors, according to the degrees, wherein they are? Why first, I desire an institution of this ordinance in the Church? where is the Magistrate entrusted with such a power? where are rules prescribed to him, in his proceedings? 2ly, is not a judiciary determination concerning truth and error (I mean truths of the Gospel) a meer Chruch act? and that Church power, whereby it is effected? must not then the Magistrate quâ talis be a Church officer? will men of this minde, tolerate Erastianisme? 3ly, if there be a twofold judicature appointed for the same person, for the same crime, is it not because one crime may in divers respects fall under severall considerations? and must [Page] not these considerations be preserved immixed, that the formall reason of proceeding in one Court, may not be of any weight in the other? We proved before, and it is granted of all, that the Church is Judge in case of heresie and error, as such, to proceed against them, as contrary to the Gospel; their opposition to the faith delivered to the Saints, is the formall reason upon which that proceedeth to censure: if now this be afterwards brought under another sentence, of another Judicature, must it not be under another consideration? Now what can this be, but its disturbance of civill society, which when it doth so, not in pretence, but really and actually, none denyes it to be the Magistrates duty to interpose with his power. 4ly, if the Magistrate be Judge of spirituall offences, and it be left to him to determine, and execute judgement in such proportion, as he shall think meet according to the qualitie and degrees thereof; it is a very strange and unlimited arbitrarinesse over the lives & estates of men: and surely they ought to produce very clear testimonies, that they are entrusted from the Lord herewith, or they can have no great quiet in acting. 5ly, it seems strange to me, that the Lord Jesus Christ should commit this Architechtonicall power in his house, unto Magistrates, foreseeing of what sort the greatest number of them would be, yea determining that they should be such, for the tryall and affliction of his own. View the times that are past, consult the stories of former ages, take a catalogue of the Kings and Rulers that have been, since first Magistrates outwardly embraced Christian Religion in this, and other Nations, where the Gospel hath been planted, and ask your own consciences whether these be the men, to whom this high trust in the house of God is committed. The truth is, they no sooner left serving the Dragon in the persecution of the Pagans, but presently in a very few yeers, they gave up their power to the beast, to set up another State in opposition to the Lord Jesus Christ and his Gospel: in the supportment whereof, the most of them continue labouring till this very day. Hae manus Trojam exigent? What may be added in this case, I refer to another opportunity.

[Page] 2. Gospel constitutions in the case of heresie or error, seems not to favour any course of violence; I mean of civil penalties. Foretold it is, that heresies must be, 1 Cor. 11. 19. but this, for the manifesting of those that are approved, not the destroying of those that are not; I say destroying, I mean with temporall punishment, that I may adde this by the way; for all the arguments produced for the punishment of hereticks, holding out capitall censures, and these being the tendance of all beginnings in this kinde, I mention onely the greatest, including all other arbitrary penalties, being but steps of walking to the utmost censures. Admonitions, and Excommunication upon rejection of admonition, are the highest constitutions (I suppose) against such persons: Waiting with all patience upon them that oppose themselves, if at any time God will give them repentance to the acknowledgement of the truth: imprisoning, banishing, slaying is scarcely a patient waiting; God doth not so wait upon unbeleevers. Perhaps those, who call for the sword on earth are as unacquainted with their own spirits, as those that called for fire from heaven, Luk. 11. And perhaps the parable of the tares gives in a positive rule as to this whole businesse: occasion may be given of handling it at large: for the present I shall not fear to assert, that the answers unto it, borrowed by our Divines from Bellarmine, will not endure the triall: we hope that spirituall quiet, and inoffensivenesse in the whole mountain of the Lord, which is wrapt up in the wombe of many promises, will at length be brought forth to the joy of all the children of Sion.

3. Sundrie other arguments taken from the nature of faith, heresie, liberty of Conscience, the way of illumination, means of communication of truth, nature of spirituall things, pravitious tendence of the doctrine opposed, if it should be actually embraced by all enjoying authority, and the like; I thought at present to have added, but I am gone already beyond my purposed resting place.

Come we in a few words to the last thing proposed (wherein I shall be very brief, the main of what I intended, being already set down) the power of the Magistrate to [Page] compell others, to the embracing of that Religion and way of worship, which he shall establish and set up, which for the greater advantage we shall suppose to be the very same, both for the things proposed to be beleeved, and also practised, which God himself hath revealed, and requireth all men every where to embrace. What is to be done, for the setling and establishing of the profession of the Gospel, and the right apprehension of the minde of God therein, contra-distinct from all those false and erronious perswasions, which in these, or former dayes are, or have been held forth in opposition thereunto, was before declared; how it is to be supported, maintained, protected, defended, safe-guarded, from all oppositions, disturbances, blasphemings, was then, and there set down.

Now supposing, that sundry persons living under the power and owning civill obedience to the Magistrate, will not consent to sound doctrine, nor receive, in some things, (fewer or more, lesse, or greater), that form of wholsome words, which he holds forth, and owns as the minde of Christ in the Gospel, nor communicate with him, in the worship, which by the Authority of those words, or that truth, he hath as before established, it is inquired what is the duty of the Magistrate in reference to the bringing of them into that subjection which is due unto, and acknowledgement of, the truth; And to this I shall briefly give in my Answer in these following Positions.

1. In reference unto us, in this Nation, the greatest difficulty in giving a full return to this question, ariseth from the great disorder of the Churches of God amongst us: were the precious▪ distinguished from the vile, Churches rightly established, and Church discipline exercised, that Christians were under some orderly view, and men might be confidered, in their severall capacities wherein they stand, an easie finger would unty the knot of this quaere; but being in that confusion, wherein we are, gathering into any order being the great work in hand, I suppose under favour, that the time is scarce come, for the proposall of this question: but yet something may be given in unto it though not so [Page] clear, as the former supposall being effected, would cause it to be.

2. The constant practise of the Churches in former ages, in all their meetings for advise and counsell, to consent into some form of wholsome words, that might be a discriminating tessera of their communion in doctrine, being used in prime Antiquitie, as is manifest in that ancient Symbol commonly esteemed Apostolicall, of the chief heads whereof mention in the like Summary is made in the very first writers among them, having also warrant from the Word of God, and being of singular use to hold out unto all other Churches of the world, our apprehensions of the minde of God, in the chief heads of Religion) may be considered: If this be done by the authority of the Magistrate, I mean if such a declaration of the truth, wherein the Churches by him owned and protected, do consent, be held out as the confession of that truth which he embraceth, it will be of singular use unto, yea indeed must necessarily precede any determination of the former question: of the nature and use of confessions, &c. so much hath of late been learnedly disputed, that I shall not powre out any of mine own conceptions for the present about them, in that hasty tumultuary manner, wherein I am enforced to expose this essay.

3. Those who dissent from the truth so owned, so established, so decreed, do so, either in lesse matters of small consequence,, and about things, generally confessed not fundamentall, or in great and more weighty heads of doctrine, acts of worship, and the like: both agreeing in this, that they will not hold communion as either to all, or some parts and duties thereof, which those Churches and persons who do embrace the truth, so owned, as before, and act accordingly.

For the first of these, or such as dissent about things of no great concernment in comparison of those other things wherein they do agree, with them, from whom they do dissent, I am bold positively to assert, that, saving and preserving the Rules and qualifications set down under the second head, the Magistrate hath no warrant from the Word [Page] of God, nor command, rule, or precept to enable him, to force such persons to submit unto the truth as by him established, in those things, wherein they expresse a conscientious dissent, or to molest them with any civill penalty in case of refusall or non-submission: nor yet did I ever in my life meet with any thing in the shape of Reason to prove it, although the great present clamor of this Nation, is punctually as to this head: what ever be pretended, this is the Helena about which is the great contest.

What I pray will warrant him then to proceed?

Will the Laws against Idolatry and Blasphemy? with their sanctions towards the persons of blasphemers, and idolaters (for I must ingenuously confesse, all that which in my poore judgement looks with any appearance, of pressing toward Haereticidium, is the everlasting equity of those judiciall Laws: and the Arbitrarinesse of Magistrates, from a divine rule in things of the greatest concernment, to the glory of God if free from them) and that these Laws I doubt will scarcely be accommodated unto any thing under contest now in this age of the world among Christians) but shall I say, a warrant taken from hence for the compelling of men, sound in so many fundamentals, as were it not for the contest with them, we would acknowledge sufficient for the entertainment of the Lord Jesus in their bosomes, to subject to, and close with, the things contrary to their present light and apprehension, (though under a promise of being taught of God) or to inflict penalties upon a refusall so to do? Credat Apella.

Shall the examples of extraordinary judgements upon Idolaters, false Prophets, by sword and fire from heaven, (on Magitians, Apostates, and the like) be here produced? Though such arguments as these have made thousands weep tears of blood, yet the consequence in reason, cannot but provoke laughter to all men not wholly forsaken of directing principles.

What then shall be done,Qu: they'l say? they have been admonished, rebuked, convinced, must they now be let alone?

Something as to this I shal adde,Ans: in the close of this discourse; [Page] for the present let learned Whitaker answer for me: and first, to the first, of their being confuted. Possunt quidem controversiae ad externum forum deferri, & ibi desiniri: sed conscientia in eo foro non acquiescit, non enim potest conscientia sedari sine Spiritu sancto. Let controversies (saith he) be determined how you please, untill the conscience be quieted by the holy Spirit, there will be little peace. Unto which I shall not adde any thing, considering what I said before of conviction: and to the latter of letting them alone, to their own wayes. Ecclesiae quidem optatius est levibus quibusdam dissensionibus ad tempus agitari, quam in perfida pace acquiescere; non ergo sufficit aliquo modo pacem conservari nisi illam esse sanctam pacem constiterint: Whit: con: 4. de Rom: Pont: qu: 1. cap. 1. sec: 2. Better some trouble, then a perfidious, compell'd peace: see him handle this more at large, with some excellent conclusions to this purpose. Con: 4. de Rom. Pont. q. 1. cap. 1. s. 19. pa. 48. & 50.

For these then, (and under this head I compare all such persons as keeping in practise within the bonds before laid forth, do so far forth hold the foundation, as that neither by beleeving what is not, or dis-beleeving what indeed is, they do take in, or keep off, any such thing as wherewithall being embraced, or without which, being rejected, the life of Christ cannot in any case possibly consist, nor salvation by him be obtained) as the Magistrate is not bound by any rule or precept to assist and maintain them, in the practise of those things, wherein they dissent from the truth, so he is bound, to protect them in peace and quietnesse in the enjoyment of all civill rights and liberties; nor hath he either warrant, or allowance, to proceed against them, as to the least penalty for their dissent in those things, they cannot receive. Attempts for uniformity among Saints, or such as for ought we can conclude, either from their opinions or practises may be so, by externall force are purely Antichristian.

Now for those that stand at a greater distance from the publickly owned and declared truths, such as before we spake of, the orderly way of dealing with such, is in the first place to bring them off from the error of the way, which [Page] they have embraced: and untill that be done, all thoughts of drawing in their assent to that, from which at such a distance they stand, is vain and bootlesse. Now what course is to be taken for the effecting of this? spirituall wayes of healing are known to all, let them be used, and in case they prove fruitlesse, for ought that yet I can perceive, the person of men so erring must be left in the state and condition we described under the second head.

And now to drive on this businesse any further by way of contest I will not; my intention at the beginning, was onely positively to assert, and to give in briefly the scripturall and rationall bottoms, and proofs of those assertions; wherein I have gone aside, to pull, or thrust a line of debate, I have transgressed against my own purpose; I hope it will be pardoned: though I am heartily desirous any thing which passeth my pen, may be brought to the test, and my self reduced where I have gone amisse, yet my spirit faints within me, to think of that way of handling things in Controversie, which some men by reciprocation of answers, and replyes have wound themselves into Bolsecte, and Staphylus, and Stapleton seem to live again, and much gall from beneath to be powred into mens ink. Oh the deep wounds, the Gospel hath received by the mutuall keen invectives of learned men: I hope the Lord will preserve me, from being engaged with any man of such a frame of spirit: what hath been asserted may easily be cast up in a few Positions, the intelligent Reader will quickly discern what is aymed at, and what I have stood to avow.

If what is proposed, be not satisfactory, I humbly offer to the Honorable Parliament, that a certain number of learned men, who are differently minded as to this businesse of Toleration, which almost every where is spoken against, may be desired and required to a fair debate of the matter in difference, before their own Assembly, that so, if it be possible, some light may be given to the determination of this thing of so great concernment, in the judgements of all men, both on the one side and on the other, that so they may try all things, and hold fast that which is good.

[Page] Corol: That Magistrates have nothing to do, in matters of Religion, (as some unadvisedly affirm) is exceedingly wide from the truth of the thing it self.

2. Corporall punishments for simple error, were found out to help build the tower of Babell:

Si quid novisti rectius istis

Candidus imperti; si non, his utere mecum.

FINIS.

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Title statement

A sermon preached to the Honourable House of Commons, in Parliament assembled: on January 31. A day of solemne humiliation. With a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. Humbly presented to them, and all peace-loving men of this nation. / By John Owen, pastor of the Church of Christ, which is at Coggeshall in Essex.

Owen, John, 1616-1683.

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1649

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

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2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A90288

ID [STC]

Wing O805

ID [STC]

Thomason E540_25

ID [STC]

Thomason E549_1

ID [STC]

ESTC R203104

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99863181

ID [PROQUEST]

99863181

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165002

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A90288)

Transcribed from: (Early English Books Online ; image set 165002)

Images scanned from microfilm: (Thomason Tracts ; 84:E540[25] or 85:E549[1])

Source

— A sermon preached to the Honourable House of Commons, in Parliament assembled: on January 31. A day of solemne humiliation. With a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. Humbly presented to them, and all peace-loving men of this nation. / By John Owen, pastor of the Church of Christ, which is at Coggeshall in Essex., Owen, John, 1616-1683..

Extent

[8], 95, [1] p.

Printed by Matthew Simmons, for Henry Cripps in Popes head Alley,. London :: 1649.. (With a preliminary order to print.) (Reproduction of the original in the British Library.)

Creation

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