A SEASONABLE DISCOURSE AGAINST TOLERATION.  
WITH A PREFACE, Wherein the Nature of Persecution in general, and the unjust Complaints of the Dissenting Parties concerning it in particular, are distinctly considered.  
LONDON, Printed for Richard Rumbold, in Butcher-hall Lane, near Christ's Church, 1685.   

THE PREFACE To the READER.  
THough Controversies in Religion are (hypothetically) necessary, (for so long as there is either Ignorance or Malice in the hearts of Men, there will be Differences in Opinion, and Animosities amongst them) yet a prudent well-regulated endeavour to moderate and assuage them, is a work truly Christian and Charitable, however it may be fruitless, and unsuccesful in the end.  
I do indeed hearty pray for it, yet dare not (as yet) promise myself so good a return of these my poor Labours, as my brethren's conviction; Prejudice and Interest (from which the dearest of God's Children are not wholly exempted) being not so easily removed; The utmost that I can now expect, (and which I hope they will have no cause to deny me) is their favourable Absolution from that common, yet unworthy Reflection of a Temporising Formalist; it being my unfeigned Judgement, (after a strict impartial inquiry into the nature of such Impositions) that my Subscription to the Doctrine and Discipline of the Church of England is not only warrantable, but necessary.  
'Tis not my business at present, to give a particular explication or defence of those Constitutions, which my Dissenting▪ Brethren (both in Press and Pulpit) have thought fit to oppose; That task hath been with so much Learning (and withal so much Moderation) performed (to omit others) by those two worthy Instruments of God's glory, Bishop Sanderson, and Mr. Hoeker, that I have often (and I think not without just cause) admired, that any man endowed (even) with common Abilities (supposing him of a meek and docile spirit) should remain unsatisfyed, when he shall have but seriously perused the Incomparable writings of those Pious and Learned Persons.  
The truth is (be their pretences never so plausible) 'tis to me very plain, that many of my Brethren both decline, and dread Conviction; of which (amongst other proofs) this which I now mention is a pregnant Instance.  
No sooner had this small Pamphlet appeared in the World, but (as is usual in such cases, we being all desirous of Novelties) it was generally sought after, and perused, and (that I may return my Thanks for such encouraging Reception) not much discommended. However my Dissenting Brethren (from whom I have deserved other acknowledgements) were not altogether so obliging; some of which (this is no Conjecture but a certain Truth) though they both knew the Author's Person, and had other endearments, sufficient to have invited a much greater Favour, yet (having barely glanced upon the Title) very discourteously (not to say rudely) refused, even one single perusal of his humble Petition.  
I must confess (though even contrary to my natural Inclination) I was some little moved, to observe such causeless and irrational Perverseness. For though there be indeed small Reason, that any man (in this Scribbling Age) should so little consult either his Time or Purse, as to think himself obliged to the perusal of each impertinent Pamphlet; yet that so small a Tract, so inoffensively composed, when presented by the hand of a Friend, should not find a more favourable Acceptance, is such an Vngentle-man like thing, that had I the leisure or design to play the Satirist, it were no hard task methinks to explode so disingenuous an instance.  
But of this enough, if not (as some may judge) too much: Which yet is mentioned with this Design, even to assure my Reader; That be his private Opinion what it will, (if he please to hazard some small portion of Time in the perusal of the following Pamphlet) he shall find nothing to offend him, but the Evidence of Truth, and downright Conviction.  
I have one thing more to add, and that is an Objection; which being both plausible and common, I shall first Propose, (& that in the Person of some Private weak Christian) Secondly Resolve with as much clearness as I am able.  
The Objection is this.  
There are indeed hot Disputes about these Ceremonies, and other Impositions in the Service of God: The Tongues and Pens of Learned men have for a long time been employed about them; the Arguments pro and con, both to descend and disprove them, are of great weight, and seemingly rational: They are indeed both so plausible, that a Person of my rank and Quality (who not only wants the advantage of Education, but is also diverted from such inquiries by a particular profession which he is obliged to attend) may very well be perplexed how to behave himself: yet for my own part, I am much inclined to think; That these Ceremonies are very dangerous and unlawful Things▪ and that because I observe so many Learned and Godly Divines, who rather than they will defile themselves with such Pollutions, have not only, suffered joyfully the spoiling of their goods, but also Bonds and Imprisonments, Banishments, and a Thousand other Indignities, to which a persecuted people is usually exposed; which certainly such prudent Persons would never have done for a few Ceremonies (the cause of all this mischief) were they such innocent Things, as the Prelates, and their Agents have endeavoured to persuade us.  
This is the Objection; To which I Answer as followeth.  
That which is said in the first Place of their Learning and piety, is not much to the purpose,  
For First, such pretences (being very advantageous to any Cause whatsoever) are far more common than true. The 
a Sic est vulgus; ex veritate pauca, ex opinione multa aestimat. Cic. Orat. 1.  Vulgar sort (who are chief concerned in the Objection) are no competent Judges in these Cases, but much less in the former than the latter. But Secondly, granting them to be as Learned and pious, as their admiring Proselytes can fancy, or my Charity could wish them; yet we must remember, that the most Learned and pious are but Men, and therefore do but know in part, and are sanctified in part; and (as the learned 
b Pref. before Serm. Sect. 6.  Bp. Sanderson expresseth it) By the power of Godliness in their Hearts are no more secured from the possibility of falling into Error through Ignorance, then from the possibility of falling into Sin through Infirmity; Which should therefore prompt us, (as the safest course) to guide our Actions, not by Example, which (through different Circumstances) is various, and uncertain, but by Precept which is sure and fixed; not to have men's Persons in such Admiration, as to embtace their Opinions and practices against the Light of Scripture, and Right Reason.  
But Thirdly, if Learning and Piety must pass for Arguments (which yet they will not, it being no good Consequence, such a Learned and Pious Man, or such a learned and pious Company of Men holds this Opinion, therefore 'tis true yet) I say if these must be urged for Logic (though Comparisons are harsh, and for the most part odious) I think it might easily appear (without disparagement be it spoken) That there are as Honest, Religious, Zealous good men, that have willingly and cheerfully submitted to the Church of England, as the best of them all that have opposed the same.  
Our Pious-fore-fathers' (to whom under God, we own the purity of our Religion, and some of which embraced a Stake) had more moderate apprehensions, than the present Generation.  
For, when the Tyranny of the Church of Rome had forced them to a Separation (and that in Obedience to God, who commands us neither to believe Lies, nor to commit Sin, neither of which they could avoid by continuing in Communion with her) though they left many of her Ceremonies (the number of them being great and burdensome) yet they thought fit to retain some others of them, and that for Order and Decency in the Service of God.  
If it be replied (as usually it is) That the Reformation (being carried on by those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made of the same Clay, and subject to the like passions with others) was at best but small and imperfect, it being beyond the wit and power of Man, either to foresee, or remove all Inconveniences on a sudden, and therefore, that it was the Duty of After-Ages, to perfect and complete what they had so happily begun, by removing this Rubbish out of the House of God; To this I Answer,  
That the Topick of Reformation, is too large for a short Preface, and beyond my design; only this by the by; I wish that Protestants (of whatsoever Persuasion) would be more sparing in their Reflections upon our first Reformers; for besides the advantage that is hereby given to the Romish Party, we ought to consider, That abuses are easier complained of, then redressed; and possibly, had the men of this Age been in their stead, and under the same Circumstances, I do much question (if we may take an estimate by their late transactions) whether they would have brought the work to so good an Issue, as through God's Blessing they then did. But no more of this.  
'tis sufficient for my present purpose; That since the cause of their Separation from Rome, was to avoid her Pollutions, 'tis evident; That these Ceremonies which they thought fit to retain, were (in their Judgement) no part of them, or any other way unlawful; the which, if my dissenting Brethren will but grant, (not to talk now off their inexpedience, of which, neither they nor I must be Judges) as it is a fair step to end our Differences, so it hence avoidably follows, That if some pious men have refused the Ceremonies, others of as great piety have Conformed to them; if some Learned have disputed, others as Learned have defended, which may for ever Silence that Branch of the Objection, viz. The Learning and Piety of their Parties.  
Nor is there much more weight in that other part of the Objection, (drawn from their persecutions and sufferings) which comes now to be considered.  
A Pretence indeed very plausible and popular; for besides its subtle Insinuations upon a natural score, (we being all obliged by that common bond of Humanity, to compassionate those that are in any misery and trouble, witness those usual resentments even for a Thief upon the Gallows) it hath this farther advantage; That wherever in Scripture the word Persecution is mentioned, and that either with some Promise annexed for the support of God's people (who otherwise might despond under such gloomy dispensations) or of some Judgement denounced, to restrain the fury of their Persecutors: I say, wheresoever such passages occur (as they do frequently in holy Writ) they have learned the Art (by imposing upon a credulous Vulgar) to make the World believe, that they are those persecuted Saints, for whom those promises are recorded, and that all such persons as are any way employed (though in Obedience to Authority) to suppress them, are Persecuting wretches, on whom, sooner or later, all those Judgements threatened shall certainly be inflicted.  
I shall not in the least offend them with any harsh Invectives (such Reflections (though some ease indeed to a burdened mind) being very little to the Substance of a Cause) but shall only beg their Patience and Charity, whilst I endeavour to undeceive them, by assuring them in plain English (what, without Repentance, they will one day find true) That they are not Persecuted as Saints, but punished as Malefactors.  
And this I shall (through God's assistance) undeniably prove in this Method.  
1. By fixing the Notion, in laying down a clear and distinct definition of Persecution.  
2. By considering, how far those present Sufferings to which our Nonconformists are obnoxious, do agree with it, or differ from it.  
Persecution for Religion (for of such only I now treat) may not unfitly be thus described.  
'tis an eager violent inflicting, of outward temporal Evils, for the exercise of true Religion.  
I call it eager violent inflicting) so the Lat. 
c i e. continue, seu continuato motu sequor. inimico affectu insequor. continuò, assidue quaero Mart. Lex. Philolog.  Persequor, and the Gr. 
d i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesychius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do fully denote; they both signify so to follow, as a Hunter doth his Prey, who pursues it till he takes it.  
But because these terms eager and violent, do only agree to one sort of Persecution, viz. That which is furious and raging, (it being sometimes more mild and moderate) and since definitions do express the nature, but not the degree of the thing defined (as when we define Calor, we take no notice of it in summo) I shall therefore omit these words eager and violent, and then the definition (I suppose unquestionably) stands thus,  
Persecution is an inflicting of outward temporal Evils, for the exercise of true Religion.  
Outward temporal Evils) either upon the Body, as Banishment, Imprisonment, Tortures, Death; or upon the Estate, as Pecuniary Mulcts, confiscation of Goods; or upon Reputation and good Name, as Slander, Revile, Reproachful Speeches.  
For the exercise of true Religion) which is the Ratio formalis, the Constitutive difference, whereby Persecution is distinguished from all other violences whatsoever. For let the greatest Reproaches and Indignities, usher in the most exquisite Tortures, and those be concluded by a Death as cruel, as the utmost Malice on Earth, or Fury in H●ll can contrive; yet unless these Tortures be eo nomine inflicted, for the sake and cause of Religion, we may call them merciless, inhuman, unnatural Cruelties, (or any such like name as can most fitly express them) but not Persecution.  
By Religion, (that I may yet more fully explain the Definition) I mean the Worship of God; by true Religion, the worshipping of him according to his Will; the which Will (though heretofore variously delivered, and in different Dispensations, yet those extraordinary ways of Conveyance being now ceased) it hath pleased the Goodness and Wisdom of God to deliver in Writing (by the Ministry of the Prophets and Apostles) in those Books which (by way of eminency) we call the Scriptures. So that whatever Worship is not according to those holy Oracles, is not true and acceptable, but false and vain: In vain do ye Worship me, etc. It being an undoubted Truth; That God hath as much right to appoint the way of his own Worship, as to be Worshipped.  
There are moreover, we know, two parts of Religion; Credenda, Agenda, Truths to be believed, and Duties to be performed, in order to Salvation; and in both these, the Scripture is our Rule and Direction.  
He therefore that is Punished, either for believing those Truths, or for doing those Duties, the belief and performance of which holy Scripture requireth of him; or he that is punished, for not believing those things as Truths, which are but falsities and lies, or for not doing those things as Duties, which are sinful and unlawful, he, I say, who is punished upon these accounts, is properly Persecuted.  
The Case then about Persecution, as it respects the Nonconformists, is briefly this:  
If those Instances, for which they are punished, be no way required of them in holy Scripture, either for belief, or practise; and if it shall appear, upon inquiry, that the Church of England requires nothing of them, that is in side Erroneous, or in facto Impious; if she neither enjoins them to believe Lies, nor to commit any Sin, if nor so, nor so, let the world then judge where the fault lies; and who they are, that (without Repentance) must one day Answer (which I fear is now little thought on) for all those Separations and Divisions in the Church, all those Distractions, Confusions, Wars, Murders, Rapines, etc. (the natural consequents of the former) in the State, which these poor miserable divided Kingdoms have so sadly experienced.  
'Twill be replied, (and I find it no unusual Plea) That Preaching and Praying are necessary Duties, But they are punished for Preaching and Praying, Therefore they are punished for performance of religious Duties, and consequently (according to the now mentioned definition) are Persecuted.  
They tell us, 
e Prop. for Saf. of King and Kingd. p. 10.  There are certain inoffencive persons, and they (meaning their Rulers) have really no more against them, only that they meet, and preach, and pray together. Innocent folks, who are dragged to Prison, for doing nothing in earnest, but endeavouring to save their Souls.  
That I may, if possible, convince my Brethren, of the weakness and vanity of this plausible Argument, I'll give them my Answer (I hope Methodically and clearly) in these following Conclusions.  
Concl: 1.  
By Preaching and Praying, (as they are the Subject of our present Disquisition) is meant the performance of them in public, not in private; this latter being liberae observation is, since every man (of what persuasion soever) may not only Pray with his own family, when and how he pleaseth, but also Preach, or Instruct them (and that without fear of punishment) in what manner he thinks fit.  
Concl: 2.  
In Preaching and Praying there is considerable, Substantia & Circumstantiae, Res & Modus, the substance of the Duty, or the thing to be performed, and the circumstances, or manner of its performance.  
Preaching and Praying, quoad Substantiam, are necessary, necessitate Praecepti & Medii, i. e. God hath Commanded, and the condition of the Church (whilst Militant & in viâ) doth require, that these Duties be attended.  
Nor is the Substance only, but also the Circumstances of these Duties in Thesi, and in the general necessary, i. e. when these Duties are considered in actu exercito, whenever they are put into practice, we must necessarily make use of Circumstances, some or other.  
Concl: 3.  
These Circumstances (however in Thesi necessary) in Hypothesi and in Particular, are not determined in Scripture; (which, I do not mean as to their Lawfulness, but as to their being duties) if they be, there must then be produced some clear and distinct Precept (perpetually obligatory to the Church) requiring our observance of such or such Circumstances; for this, and nothing else, (though other things are pretended) can constitute a Religious Duty. Thus, though Prayer be a Duty, yet whether it be a Set Form, or Extemporary? The Minister, whether habited in a Surplice, or without? His Gesture, whether kneeling, or standing? The Place, whether in a Desk, or at the Communion Table, or at both? So for Preaching, whether in a Gown, a long Cloak or a short? How many Sermons in one day, whether three, or two, or but one; I say, none of these, or such like, are determined in Scripture to be our Duties; those who assert they are, must produce the Command making them to be such; for Duty and Command, have a necessary Respect and Relation to one another.  
Concl: 4.  
These Circumstances (though still free and indifferent quoad naturam, being neither commanded nor forbidden yet) must not be left undetermined quoad usum; i. e. Private persons must not be left at liberty, to do what they think fit in Circumstantials, as if an agreement in substantials only were sufficient; so as if there be but Preaching and Praying; if these Duties be but performed, one man may use a Set Form, another may pray Extempore; this Minister may wear the Surplice, whilst his Neighbour rejects it as Popish and Antichristian. Does not any man (who hath not enslaved his Reason, to support a Faction▪ very easily observe, that the bare mention of this Fancy (such I am forced to call it) is its own Confutation? was it ever so much as thought on, but in the heat of a Dispute? Did ever any Constituted Church in the world allow such Liberty? Are not my Brethren themselves convinced of the contrary? If they deny it, I could very easily refresh their Memories in so obvious a Theme; I could turn them to their Directory, and their Ordinances to enforce it, etc. but I spare them. In short,  

g Mr. Newcomes Serm. at Paul's, Feb. 8. 1646. pag. 18.  There is scarce any difference so small, and inconsiderable, but the divulging, and propagating of it, may prove dangerous and pernicious, and in the event intolerable: Therefore to allow private persons the Liberty, to order these Circumstances in the public Worship (pro modulo Conscientiae) as their own Conscience (perhaps humour or interest) shall Dictate, is the ready way to destroy all Order and Government in the world. And this I hope is sufficiently made plain (to any man that will but read and consider) in the following Collections.  
Well then, to rise yet a little higher.  
Since it is necessary that there must be some Circumstances made use of in the exercise of these Duties, Preaching and Praying, (it being impossible to perform any Action (and therefore Religious Action) without them) and since Scripture hath determined nothing, either by requiring some as necessary, or forbidding others as unlawful: and since to leave them undetermined (for private Persons to do what seems good in their own eyes) is apparently destructive both to Church and State; what can more naturally follow then this. That they must be Determined by the Supreme Magistrate; who by the Advice of his Ecclesiastical Council, his Convocation, (as in Seculars by his Parliament) may appoint the performance of these, and other Religious Duties in such a manner, as is most agreeable to that Apostolical Canon: Let all things be done decently and in order. I proceed therefore to my fifth Conclusion, which is this,  
Concl: 5.  
The Supreme Magistrate must determine what Circumstances shall be used in the Worship and Service of God. The which Conclusion, I shall rather suppose then prove; not that I think it of less truth or certainty then the rest, but because our Divines, not only Episcopal, but also the dissenting Parties (with whom I am now treating) have performed it with so much plainness and satisfaction to my hand.  
And though I might collect whole Volumes from their Sermons, and other Treatises, to confirm this Truth, yet to relieve myself from the drudgery of transcribing, (which is no pleasing task) and to give ease to my Reader, I shall only refer him to some Places in the following Collections; which if he please to turn to, and read (as they are cited in the 
h See the Pages following, viz. p. 18. 19, 20, 21. 28. 29. 35. 36. 37. 38. 39 50.  Margin) before he goes any farther, he will do me great right, and himself no displeasure.  
From which Places it evidently appears, That the Magistrate is both Custos and Vindex utriusque Tabulae. That the Examples of the Kings of Israel and Judah, may sufficiently warrant and encourage all Religious Magistrates, to reform and settle Religion in one uniform way, and take care that all under their Government, should all serve the Lord with one shoulder, this being not a Tyranny over men, but the Privilege of the Gospel. That they must take a course, that Christians may live a quiet and Peaceable life in Godliness and honesty, not in Strife and Contention; which how they shall be able to perform, if every man (concerning these Circumstances) may hold what be please, and Publish and Preach what he holds, I am not able to imagine. These and many the like Passages (some of which I have now given you in their own words) you will find in the forecited places; from whence I think it is plain, 
i ut supra pag. 20.  That where the Doctrine and Discipline of the Church doth not, or cannot prevail, the Magistrate must interpose his Coercive Power, for Restraint or Remedy. Which leads me to the sixth Concl.  
Concl. 6.  
There must be Eccl: Laws, Canons, or Constitutions made, for the due ordering of these Circumstances.  
Much I grant hath been objected by my dissenting B●: against these Constitutions, both in Thesi (against all Eccl: Laws in general) and in Hypothesi (against these of our own Church in particular.)  
As to the first (for the latter is beyond my design) I think it would puzzle the most judicious Dissenter, to give a solid satisfactory Account, why the Supreme Power may make Laws to determine Indifferent Circumstances in temporals, and not in spirituals; they being both liable (in my apprehension) to the same Difficulties and Inconveniences, and if the latter be exploded, the former (supposing they are faithful to their Principles) will very hardly be defended.  
Concl: 7.  
These Eccl: Laws when rightly made and constituted, are obligatory, and must be obeyed. The Reason is, Because Obedience to Lawful Authority inlicitis & honestis, is a duty, which God in his holy Word requireth of us. Now that is lawful, and consequently the debita materia of any humane Constitution (Ecclesiastical or Civil) which is not contrary to any former obligation. Unless therefore the matter of these Constitutions, or the thing which they require us to perform, can be evinced (by good Logical Deduction) to be contrary to Gods will Revealed in Scripture, there remains nothing but Obedience, not only Passive, cheerfully and quietly (without murmur and revile) submitting to the Punishment; but also Active, by a ready performance of the thing commanded; though possibly it might be thought very inconvenient, as being contrary to Education, Custom, Interest & Advantage in the World, and the like. And therefore,  
Concl: 8.  
We being not (even the best of us all) over-ready in this great Duty of Obedience, There are Penalties annexed to these Eccl. Const. (as well as to other Laws) to frighten us into our Duty. Such is the corruption and stubborness of our natures, and so little are we affected with the Obligations of Conscience, that it is morally impossible for the most wholesome Laws to obtain their End, without the Addition of Civil Sanctions to enforce them. For, if the Laws of God, which are holy, just and good, and every way perfect, (they being the contrivance of infinite Wisdom and Goodness) if these are contemned and neglected, and (and as sad experience proves, it) daily cast behind our backs, when the observance of them is inconsistent with some Brutish Pleasure; no wonder if the Laws of Men, (who not only (many times) want Wisdom to contrive, but also Goodness to design what is most profitable for their People) I say, no wonder if these be rather quarrelled with and disputed, then submitted to and obeyed.  
As therefore the infinite Majesty of Heaven, hath enforced the observance of his Commands, by a suitable proposal of Rewards and Punishments; so it is the Duty of Inferior Legislators, to be a Punishment to evil doers, and a Praise to them that do well. Therefore,  
Concl: 9  
The Supreme Magistrate, in inflicting these Penalties, i. e. in punishing the Offenders against his Constitutions, doth execute Justice, and perform his Duty.  
The end and design of Government, is Salus Publica, it is to take care, ne quid detrimenti capiat Communitas, or in the Apostles Phrase, That we may live a quiet and peaceable life, in all godliness and honesty. This is the End.  
And since no End can be attained, but by a due and effectual Application of proper Means, we cannot but in Reason grant, that the Magistrate may employ such Medium's as are most conducive to his desired End. Amongst which, this certainly is not the least considerable, (and without which, all Government is but precarious) viz. A removal of whatsoever is hurtful and destructive to his Society.  
Now since the Public allowance, of different Opinions, and Practices about Circumstantials in Religion (particularly about Preaching ad Praying) doth naturally improve into contentious Disputes, and those Disputes (if not restrained) break out into Civil Wars; for 
k Mr. Newcomens Servant before Parl. Sep. 12. 1644. pag. 36.  Men will at last take up Swords and Spears instead of Pens; and defend by Arms what they cannot do by Arguments. Since things are thus, 'tis at least Prudence (if not Duty) in the Supreme Power, to remove the Occasion of this Ruin, by enjoining the Public Practice of these Duties in one Uniform way; That all his Subjects may speak the same thing; and that there be no Divisions amongst them, perfectly joined together in the same mind, and in the same judgement.  
If therefore upon inquiry it do appear, That the Magistrate hath Power to make Constitutions, for the better ordering of those Circumstances, about which Scripture hath determined nothing, whether we must use or not use them; and if Offenders against these Constitutions are justly punishable, it undeniably follows; that in punishing such Violators of his Laws, the Magistrate doth not Persecute, but execute Justice, and that those Persons who are thus reflected upon, are not Persecuted as Saints, but Punished as Malefactors. The very Case of our Nonconformists here in England.  
The Summary of these Conclusions (that my Reader may the better apprehend them to be both Consequent and Evident) is this.  
Preaching and Praying are necessary Duties, Which cannot be performed without Circumstances, These are not determined in Scripture, Nor must be left undetermind, Therefore by the Supreme Magistrate, Who to effect this makes Laws and Constitutions, These have Penalties annexd to be inflicted on the Disobedient, The infliction of these Penalties is the execution of Justice, and the Magistrates Duty, But no Persecution, Therefore those Persons that suffer these Penalties are not injuriousely Persecuted but justly Punished.  Quod erat Demonstrandum. 
I cannot at all doubt, but the weakness of my brethren's Argument (to any unprejudiced Reader) gins now to appear. However, I will repeat their Syllogism once more, and then let the World judge who is in the Right.  

Preaching and Praying are necessary Duties,  
But N. C. are punished for Preaching and Praying,  Therefore 
They are Punished for necessary Duties,  
and consequently are Persecuted.  I Answer, first, by distinguishing the Major.  
Preaching and Praying quoad Substantiam, are necessary Duties, i. e. It's necessary that these Duties be performed. Quoad Circumstantias, they are not necessary, i. e. though these Duties be performed, yet it is not necessary to perform them in such or such a manner. Thus, though Prayer be necessary, yet that it should be Extemporary, or without a Form, is not necessary, or that the Minister should be without a Surplice, is not necessary.  
So for Preaching, though it be a Duty, yet to preach or hear a Sermon in a Conventicle of two or three Thousand, or to expose myself to Sufferings, and perhaps, a long Imprisonment, to the neglect of my Profession, and thence the ruin of my Family, for which I am bound to provide▪ I say, to throw myself upon all these Inconveniencies, only to hear a Sermon from A. B. or C. D. when I may safely hear a much better from an Orthodox Minister, is so far from being necessary, that it may justly 〈◊〉 Who hath required these things at your hands. That  
Secondly, I Answer, by denying the Minor, which is utterly false and untrue. They are not punished for Preaching and Praying (they being punishable for their neglect) but they are punished for not observing those Circumstances about Preaching and Praying, which Authority requireth of them; or, they are punished for not performing these Duties in such a manner as their Governors require; or more plainly yet, they are punished for not observing, and submitting to those Constitutions, which their Governors have Established, for the better ordering of these Duties. The Obligation of which Constitutions (because they are much opposed) I'll endeavour to confirm by this one Consideration. Bonum non oritur nisi ex integrâ Causâ, There must be a concurrence of all requisite Conditions to make a thing good. Now the Conditions required to the Validity of a Law, are not unduly expressed by the four Causes; Efficient, Material, Formal, Final; and, That Law which is not Defective in any one of these, is Valid and Obligatory, But such are the Constitutions of the Church of England. Therefore. etc.  
1. Respectu Causae Efficientis, there is sufficient Authority and Legislative Power. 2. Respectu Materiae, the things enjoined are not unlawful, as being contrary to any Law, any former Obligation. 3. Respectu Formae, there is sufficient Promulgation. 4. Respectu Finis, Public Peace and Safety, (by restraining Disorders, Tumults, Contentions, which might arise from Difformity in Worship) is the very Reason and End of their being exacted.  
Object. But is not Conscience violated, and Christianliberty infringed by these Ecclesiastical Constitutions, since they determine us precisely ad unum in the use of Indifferent things, which God and Christ have left free ad utrumlibet?  
Answ. I Answer, (referring my Reader for farther Satisfaction to Bishop sanderson's seventh Sermon ad Pop. pag. 384.) That there is no Subject of England (whatever is pretended to the contrary) but hath the Liberty of his Conscience; or, (to speak more intelligibly) may worship God according to his Conscience, i. e. in such a way and manner as his Conscience (his judging Faculty) judgeth most acceptable; provided always, that he keep his opinions to himself, or to his Family, and make them a Rule only for his own private Practice: But if such a man will go publish his Opinions, and entangle the Consciences of others, and seek to draw Disciples after him, and make a Party, and cause Divisions and Dissensions amongst his Majesty's Subjects, and trouble the Public, he is to be restrained, he is not to be tolerated.  
Object. 
l Mr. Calamys Ser. before the Lords. Dec. 25. 1644. pag. 38.  Will you allow the Magistrate to Tyrannise over men's Consciences?  
Answ. By no means; But I believe it is the Duty of Magistrates to keep men from infecting their Subjects with Soul-destroying Errors. If thou hast an Heretical Opinion, have it to thyself, and the Magistrate will not, nay, cannot meddle with thy private Conscience. But if thou labourest to infect others, with thy Grace-destroying Opinions, I doubt not but the Magistrate is bound to keep thee from spreading thy Infection to the undoing of the Souls of his Subjects. If he may lawfully shut up a man that hath the Plague upon his body, that he may not Infect others; why not a man that hath the Plague of Heresy upon his Soul, that so he may not destroy the Souls of Thousands? Shall a Master in a Family have power to put away a Servant that is tainted with a gross Opinion, and yet not be called a Tyrant over that Servants Conscience? And shall not the chief Magistrate of a Kingdom have Power to put out of his Kingdom (at least to shut up from doing hurt) one that is his Subject, and polluted with Blasphemous, Heretical, Idololatrical Opinions? Is not the Kingdom the Magistrate's House and Family?  
These are the means that are to be used to cure the distractions of England. The Lord give us grace to put them in practice.  
But this and the other party will reply, That they are neither Heretical nor Turbulent; and therefore what is all this discourse to them.  
I Answer, No man must be Judge in his own Cause; every man therefore is to be supposed such, that (when his Place requires it) refuseth (by public Oaths, Subscriptions, and Declarations) to give the Magistrate assurance, that he is Orthodox and Peaceable.  

m Mr. Newcomen: Serm. at Paul's Feb. 8. 1646. p. 40.  Possibly they will all say, They are of the same Opinion with the Reformed Churches in Fundamentals, as well as we, and their differences are but in minutioribus. Now supposing this to be true (as it may be in some of them) why do they then transgress the Apostles Rule? why do they not if it be in matters of lesser moment wherein they differ from us, why do not they keep their Opinions private, and have their Faith unto themselves before God? why do they upon so small Differences (if the Differences be so small) withdraw from Communion with us, and the rest of the Churches, and gather themselves into distinct and separate Churches?  

n  supra p. 21.  Had all that Profess the Gospel in England, made Conscience to be of the same mind, and the same Judgement with their Brethren, and the rest of the Churches of Christ, as far as possibly; and where they cannot, where there is a necessity of differing, had they made Conscience to keep their Differences from appearing in Public; to have their private Opinions and Faith to themselves, and not entangle the weak with their doubtful Disputations; forbearing to judge or despise those that are not of their Opinion, loving them still as Brethren, not censuring them as Profane, Antichristian, Fighters against God, men that will wilfully shut their eyes against the Light; had these things (I say) been attended to on all hands, our Breaches had never been so great as now they are, nor should the lovers of Truth and Peace have had so much cause to lament them.  
But, 
o Mr. Baxters Cure of Church divisions, pag. 254.  O the deceitfulness of the heart of man! Little do many real Separists, who cry out against the spirit of Persecution, suspect that the same spirit is in them! whence is Persecution, but from thinking ill of others, and abhorring them, or not loving them. And do not you do so by those whom you causelessly separate from? 
p Mr. Newcomen ut supra p. 40.  Who are they that brand their Brethren with the Title Proud, Time-servers, Prelatical, Tyrannical, Antichristian? And what is this less than Persecution?  

q Rom. 2. 1.  Therefore thou art inexcusable, O man, whosoever thou art that judgest: for in that thou judgest another, thou condemnest thyself, for thou that judgest dost the same things. 
r Matth. 7. 3. 4. 5.  And why beholdest thou the More that is in thy Brother's eye, but considerest not the Beam that is in thine own eye? Or how wilt thou say to thy Brother, let me pull out the Mote out of thine eye; and behold, a Beam is in thine own eye? Thou Hypocrite, first cast out the Beam out of thine own eye, and then shalt thou see clearly to cast out the Moat out of thy Brother's eye.  
I have a fair occasion (could I allow myself the liberty of its improvement) to return my brethren's Argument upon their own heads, by assuring them (and I beseech God to give them grace to consider and bewail it) that the Persecution (so much complained of) lies at their own Doors, they being not innocent Sufferers, but injurious Aggressors.  
These I know are very harsh and unpleasing words; but the Truth of them will appear, when we shall have remembered, that there are more sorts of Persecution than one, of which St. 
s Lib. de Vnit. Eccles. contr. Peril: Epist. cap. 17.  Augustine thus informs. Gravius persequitur filius Patrem male vivendo, quam Pater filium castigando. Et gravius ancilla Saram persecuta est per iniquam Superbiam, quam eam Sara per debitam Disciplinam. Et gravius Dominum persequebantur propter quos dictum est, zelus domus tuae comedit me, quam eos ipse cum eorum mensas evertit, & eos flagello de templo expulit. There is you see Persecution of the Tongue, and of an irregular Life, as well as of the Hand; and if my Brethren are not at present guilty of this latter (whether through restraint, or their own good nature I shall not determine) I am sure the former is their constant Practice.  
For, (to insist only upon that) 'tis even amazing to mention, what bitter Taunts, rude Sarcasmes, unmannerly Jeers, fabulous Stories, scandalous Reproaches, are their daily exercise, whereby they vex the Righteous Souls, weaken the Hands, discourage the Endeavours, of their honest Orthodox Conforming Brethren, Are not all Places, all Companies, all Occasions sufficient witnesses of this Truth?  
Really 'tis very sad, (and to be lamented with Tear) That the great work of Religion, the Preaching of the Gospel, and the Salvation of Souls, should be thus obstructed by these unfortunate practices.  
But I hope no faithful Son of the Church will be discouraged at these Things, or in the least neglect his Duty, though all the World should be offended at him. The Rule is fixed. We must obey God rather them Man. 'Tis our Dear Lords case, in whom there was no Sin, neither was Guile found in his mouth, and yet he was accused for a Wine bibber, a Glutton, and that he had a Devil. 
t Math. 10. 24. etc.  The Disciple is not above his Master, nor the Servant above his Lord. It is enough for the Disciple that he be as his Master, and the Servant as his Lord: if they have called the Master of the house Beelzebub, how much more shall they call them of his Household? Fear them not therefore: Fear not them which kill the body, but are not able to kill the Soul; but rather fear him which is able to destroy both Soul and Body in Hell.  
I cannot now stay to expostulate with my Brethren, otherwise I should tell them, there is such a thing as Scandal; and that Christ hath little ones, the meanest of whom, if they offend (hinder from their Duty, and stop them in their way to Heaven, by speaking Evil of the Ways of God) it were better a Millstone were hanged about their necks, and they cast into the midst of the Sea.  
But I shall only desire them to consider that of Saint James; If any man among you seem to be Religious, and 
u James 1. 26.  bridleth not his Tongue, but deceiveth his own heart, this man's Religion is vain.  

w Mr. Baxter ut supra p. 245.  And yet how contrary is the practice of no small number of the Religious? In all Companies, how forward are they to talk of the sins of Princes and Parliaments? of Courtiers, of Nobility and Gentry, especially of Ministers? And not only of the scandalous, that are guilty indeed, but of the Innocent, that are not of their way, whose faults they rather 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  make than find.  
I have done; and must entreat the Readers Charity, in pardoning those excesses of my Pen, which (whilst I was intent upon the matter) may possibly have fallen from me. God he knows it, (and 'tis my comfort when the world condemns me) I have no design to exasperate any man but to reform him. If this do not satisfy (for some men are very hard to please) take this farther Apology in the words of that Reverend Person now mentioned, whose Piety and Moderation I wish his Brethren would imitate.  

y Mr. Baxter ut supra. p. 251. & 253.  Woe to the Land and People that can multiply Sin and cannot Repent; And woe to them that pretend Repentance, and love to be flattered in their Sin, and cannot endure to be admonished, but take all the discoveries of their Sin to be injurious reproach. Among the Profane we take this to be a deadly sign of Impenitency. And is it so bad in them, and good in us? It is part of my Office to cry with holy Bradford REPENT O ENGLAND; and to say after Christ (Except ye Repent, ye shall all likewise Perish,) And can I call men to Repent, when I must not dare to tell them of what? nor to mention the Sin which is most to be repent of? I use all this Preface because I know that Gild and Impenitency are touchy, and tender, and galled, and querulous, and such will bestow the time in backbiting their Monitor, which they should bestow in lamenting their sin. But shall I therefore forbear, and betray their Souls, and betray the Land through cowardly Silence? Must I show that I hate Professors by not admonishing them, (Leu. 19 17.) when I must show that I love the loser sort by my sharp reproofs? Must I not fear them that can kill the Body? and must I fear to displease a professed Christian, calling him to repentance in a time of Judgements?  
Read on now with these Memento's in your eye: And if after so plain a Premonition, you will venture to charge me with that which I disclaim, do it at your own peril. I stand or fall to the Judgement of God, and look for a better reward than the Hypocrites, which is, To have the good Opinion of men, be they Professors of Piety, or Profane. And with me by God's grace, it shall hereafter be accounted a small Thing (to the hindering of my Fidelity to Christ and men's souls) to be judged of men, 1 Cor. 4. 3.  
And if there should be any Pastors of the Churches, who instead of concurring to heal the Flocks of these dividing Principles, shall rather join with Backbiters, and encourage them in their misreports and slanders, because it tendeth to the supposed interest of their Party or themselves, let them prepare to answer such unfaithfulness to their Consciences which will shortly be awakened, and to the great Shepherd of the Flock who is at the door, and who told even the Devil's Agents, that a House or Kingdom divided against itself cannot stand, but is brought to nought. Matt. 12. (If alas, alas, experience hath not yet, not yet, not yet, done enough to teach them this.)   

TOLERATION Disapproved and Condemned etc.  
Humbly presented to the serious Consideration of all Dissenting Parties.  
My Brethren,  
THE Lord Jesus (who knows all our Hearts, and before whose great Tribunal both you and and I must one day appear) is my witness; that the chief design of my present undertaking, is the Peace and welfare of the Church; the continuance of the Gospel; and the eternal Salvation of precious and immortal Souls. I do therefore much hope (though we are all naturally impatient of opposition) that you will favourably receive, and seriously consider these plain (yet well meaning) lines; which have no other patronage, than the charity of the Author, and the candour and piety of those persons to whom they are directed.  
The solemnity of this Preface as it may raise your expectations, so it may possibly invite your riosity to inquire; who, or what manner of person I am, that have taken the confidence of so important an Address.  
And though the knowledge of my name would signify little, (I being not so considerable as that it should add any weight to my performance) yet that I may in some sort gratify such obliging Readers (as I hope to find you) I shall farther acquaint you; that (though I am not a person very ambitious to be known yet) upon occasion, I shall either publicly own, and vindicate, or (if duly convinced) as publicly recant my present opinion; and (in short) to secure you, and Apologise for myself, (since concealed names are ever suspicious) I do solemnly protest: that I am no scoffer at Religion, nor railer at true Piety; that I love an honest religious good man (that endeavours to save his soul, and come to heaven) under what profession soever I find him: that I will pity, and (according to my poor ability) rectify, but never make sport with his errors, and mistakes: and herein I do readily subscribe to the learned L 
a Advertisements touching the Church of England, in his Refuse. ●. 165.  Verulam, That to turn Religion into a Comedy or satire, to search, and rip up wounds with a laughing countenance; to intermix Scripture & scurrility sometimes in one sentence, is a thing very far from the devout reverence of a christian, and scant beseeming the honest regard of a sober man. Two principal causes (saith this honourable person) have I ever known of Atheism; curious Controversies, and profane scoffing. And no less do I admire (what I hope you will grant I have endeavoured to transcribe) that incomparable saying of the judicious 
b The Preface to hi● Eccl: Pol Sect. 2.  Hooker. There will come a time when three words uttered with Charity and meekness, shall receive a far more blessed Reward, than three thousand volumes written with disdainful sharpness of Wit. But, if an irregular heat (which I will yet endeavour to suppress) should some little display itself; (it▪ being very difficult to contend coldly, and without Affection, about things which we hold dear and precious) and certainly the Peace of the Church is eminently such) if Passion, and Interest, should obtrude themselves under the notion of Zeal (which God knows, is no less common than fatal mistake in the management of our Controversies) I do then humbly beg of you, that you would seriously consider the following Words of the forecited good man; that, the manner of men's writings must not alienate our hearts from the Truth, if it appear they have the Truth.  
Having now [as far as 'tis judged convenient) given you an account of the Author, 'twill in all likelihood be next demanded (since this Subject hath been of late so fully, and as some think unanswerably discussed) what convincing Reasons I have to trouble, either my Brethren to read, or myself to write, so common, and (whilst proposals are on foot) so unwelcome a discourse.  
Really (my Brethren) did I nor fear, that such frequent protestations might seem too affected; or that Conscience and Reality, might be mistaken for humour and design; I would once more call the searcher of all Hearts to witness; that I am so far from a persecuting spirit (the usual brand we bestow upon our Adversaries) that some Months since I had so favourable an opinion of Indulgence, Connivance, or Toleration, that I little thought I should now appear an obstructer of so much desired, and (as I then apprehended) so blessed a work.  
I am confident you are very forward to know the Reason of so sudden, and unexpected a change; 'tis therefore (omitting all farther prefacing) in short thus.  
Being desirous to inform myself in the Nature and extent of Toleration, which I observed (in such variety of methods, by such different Parties) so zealously promoted; (and that under no less titles than Liberty of conscience; the great Interest of all Kingdoms, and States, and particularly of England) in order to a more full satisfaction (not omitting my hearty Prayers to the Father of Lights, from whom cometh every good and perfect gift, and who hath promised to give Wisdom, Counsel, and direction to him that asketh) I procured, and perused, some of the most considerable Tracts and Pamphlets (pro and con) that have handled this Subject: and I must ingeniously confess (though I was not perfectly convinced yet) I did at first very much favour (whom I do yet no less pity) the dissenting Party: and really it seemed so plausible (since every man must answer for his own works) that every man should have the Liberty of his own opinion; and the name of Conscience is so sacred; that I durst not but make a pause, before I had passed a judgement upon such honest pretences. And (to make you my Confessors) I was no little affected with some resentments of a late ingenious Writer; his words are these.  
There are a company of People about us in the 
c Propos: for the safety of King and Kingdom. Pag. 10.  Country of different persuasions, who meet sometimes many hundreds together, that our Justices have been in perplexity what to do. The most of them (for aught I perceive] are certainly inoffensive persons, and they have really no more against them, than Pliny against the Christians of old, when he sent to Trajan about them, that is, only that they meet, and Preach and Pray together: and if that excellent Prince was ashamed after this report he gave him, of them in his Epistle, to have those good men sought out any more unto punishment, I cannot but favour their inclinations, which are a verse from the like Inquisition. I profess to God it is such an ungentleman like thing (me thinks) to trouble one's Neighbours, that I should be glad to rid modest men of that work. It were better all these Acts suffered at once a due and Christian regulation, than we should be still put upon, this untoward dragging innocent Folk's thus to Prison for doing nothing in earnest, but endeavouring to save their souls. In the name of God take you your Psalter, and let them say their Prayers as they will.  
This, together with some other reflections drawn from the great Love of Christ to us (which therefore by way of gratitude we are to acknowledge by suitable Acts of love, pity, and indulgence to our poor Brethren) did very much move me; The words of my Author are these.  
There is a person I hope you would do a kindness 
P. 72.  for with all your heart, and you have Reason, it is for your dear Lord that bought you, and there is nothing in the world you can do (I am persuaded) that he will take so kindly from you at this time, as to be pitiful to his Servants, who are distressed about your Acts in point of Conscience, and who the more despised they are, and like unto their Lord, the fit Subjects they are for your compassion. And a little after— If you had no need of mercy from God, it were tolerable then for you to be extreme towards others.  
I hope this candid confession of my weakness (if yet it be a weakness to acknowledge my errors) shall not so far prejudice my Reader, as to hinder his acceptance of my following Reasons, if it appear that they are really such (i. e.) rational and convincing. To give you therefore my Thoughts in order, my first reflection was this;  
That though this Toleration, whilst considered in the notion, and as it were in the Idea, do carry with it a great deal of outward glory and lustre, filling the hearts of men with expectations of much happiness to ensue, (and no wonder if it be therefore entertained with general applause especially of the Vulgar sort) yet when we come ad practicandum; to consider how this notion may best be made practical and put in execution, we shall then meet with such impediments, and inconveniences, as shall render the performance (to say no worse) very far short of promise, and expectation. And for my own part (submitting still to better judgements) I do find it so unintelligible and unpracticable, that however it is pretended (and that very highly) by others, yet in my apprehension (and indeed the process of the World showeth no less) 'tis only a Thing for weaker Parties to talk on.  
For, (to remind you only of what others have more fully discussed) if a Toleration must be admitted, than either Universal and unlimited, (such as may comprehend even the Papists themselves) or else Particular, (i. e.) limited to some peculiar Persons or Parties.  
As to the first, 'tis so perfectly wild and extravagant, that (in the judgement of all sober Protestants) it rather deserves an explosive scorn then a serious confutation.  
For the second, viz: a particular and limited; unless (which seems the likeliest way to bring the work to some Issue) the dissenting Parties (who are many and of different persuasions) would clearly and distinctly acquaint the world, (in some public Writing unanimously owned) who they are that shall be indulged, and upon what conditions, we are yet never the nearer.  
They give us indeed (by way of Resolution) some general expressions: but these than are of so doubtful, (I had almost said impossible) interpretation; that I appeal to any rational man (all prejudice and interest laid aside) whether such uncertainties can be laid as a sufficient Foundation, on which to raise so considerable a structure as the Peace of the Church, and Prosperity of the Nation. 
Disc. of Relig. Title pag.   
For whilst they tell us of Reformed Religion to be settled in its due Latitude, and yet never acquaint us what we are to understand by this due Latitude, what is the full extent, and meaning of the Word: whilst they propose; that the Parties 
Disc. of Rel. Par. 1. p. 18.  comprehended in their establishment shall be of importance in the Public Interest, and of Principles congruous to such stated Order in the Church, as the stability of the Commonwealth requires: and yet never inform us what these important Interests, and congruous Principles are; what other is it, but to trifle us with Ambiguities and Amusements? to trouble both themselves and others, in thus fiercely contending for a Toleration, in no body knows What, and to be granted to no body knows Whom?  
I have given you a reflection, which if duly improved by some happier Pen, might possibly appear of more difficult resolution, than your present Sentiments (occasioned by the meanness of its delivery) may invite you to apprehend.  
However, I am sure (as to me) it hath been of sufficient moment to revise my former Thoughts; and to show less kindness to your present Toleration, towards which I have been (very lately) more warmly affected.  
But (to come yet closer to my intendment) that which did more fully (and if I mistake not unanswerably) convince me, was the perusal of several Sermons preached by some of our late eminent Divines (before the two Houses of Parliament) on solemn occasions. For I must not omit to tell you, that having heard those Discourses much commended (as being delivered by such famous Preachers, before such as were reputed so wise and judicious Auditors as the Lords, and Commons, and therefore without doubt did contain somewhat extraordinary) I procured a good number of them (about an hundred) and as my other occasions would permit (not without much expectation) set myself to the reading of them.  
And indeed (that I may be faithful to the memory of those Persons) I must acknowledge both to you and the world, I received no bad return of my labours; for I found (which is chiefly to my present purpose to observe) this point of Toleration so excellently, and fully discussed (though obiter only and as it were by the by) that no tract ex instituto (and there are some very ingenious) could ever afford me the like satisfaction.  
Now that this may not be gratis & precario dictum; I shall very faithfully lay down their own Reasons in their own words; and then leave it to you and all men to consider; whether it be not (morally at least) impossible; that so many excellently learned, and eminent Divines, should so frequently, (and that with such vehemency of zeal) oppose the very Name of Toleration (and which is yet more observable, that those very Sermons in which these invectives are contained, should not only receive the Thanks of the two Houses, but by their especial order, be likewise made Public) were there not some secret Danger in the Thing, which either the Interest, or Security of the present Age, will not now suffer us to apprehend?  
I speak as unto Wise men, Judge ye what I say. 

Dr. Cornelius Burgess.  
Mr. John Ward.  
Mr. William Good.  
Mr. Thomas Thorowgood.  
Mr. Humphrey Hardwick.  
Mr. Arthur Salwey.  
Mr. William Reyner.  
Mr. Thomas Case.  
Mr. John Lightfoot.  
Mr. Thomas Watson.  
Mr. George Hughes.  
Mr. Edmund Calamy.  
Mr. Richard Baxter.  
Mr. Thomas Horton.  
Mr. Lazarus Seaman.  
Mr. Matthew Newcomen.  
Mr. Richard Vines.  
Mr. Simeon Ash.  
Mr. James Cranford.  
Mr. Thomas Edward's.   Cujus aures clausae veritati sunt, ut ab amico verum audire nequeat, hujus salus desperanda est. Cic. Rhet. l. 1.   

The Testimonies of the  Divines against Toleration.  
GIve me leave, I beseech you, to speak freely to 
Dr. Corn. Burgess Serm. before the house of Commons Novemb. 5. 1641. p. 60. Lond. printed for C. Meredith at the Crane in St. Paul's Churchyard. 1641.  you; I will do it humbly too.  
At your first sitting down, you expressed many brave and noble resolutions, of giving God's business the precedency of all other your Affairs: and your beginnings promised much. Howbeit, I know not how it comes to pass, but so it is, that God's work lies yet undone. Matters of Religion lie a bleeding; all Government and Discipline of the Church is laid in her Grave, and all putredinous vermin of bold Schismatics and frantic Sectaries glory in her ashes, making her fall, their own rising to mount our Pulpits, to offer strange fire, to expel the gravest, ablest, and most eminent Ministers in the Kingdom; (if not out of their Pulpits yet) out of the hearts of their People, as a company of weak men, formalists, time-servers, no Ministers of Christ, but Limbs of Antichrist; having no calling except from the Devil; and to forsake our Assemblies as Babylonish and Antichristian; so as in short time they will not leave us the face of a Church. And yet No Course is taken to suppress their fury & to reduce them to Order, which (as things now stand) will never be, till you put your hands to the Cure. 
b P. 63.  I beseech you therefore, in the Name of that great God, whom you serve, and who hath hitherto blest you, and for the Peace and prosperity of this Church and Kingdom, to resume and pursue your first thoughts of setting up God and his ordinances, as becomes you in a regular way— 
a P. 64.  That our Church and the Government thereof may be no longer laid waste, and exposed to Confusion, under the plausible pretence of Not forcing men's Consciences. To put all men into a course of Order and Uniformity in God's way, is not to force the Conscience, but to set up God in his due place, and to bring all his people into the path of righteousness and life.  

b Serm:  the Commons at a public Fast March 30 1642 p. 35.  Be there none of you that foresee the fatal mischiefs of leaving all men to their liberties in the things of God and yet want hearts to use your Skill and interest to make haste to settle matters of Religion, lest you come too late with a Remedy when the disease is grown incurable, and the Kingdom grown to that pass (as the grave Historian noted of old Rome) that it can neither bear the malady, nor endure the Cure. 
c P. 46.  Do you not see or hear daily of the disorders, sects, rents, and Schisms that every where bud forth already, and threaten all Order, Unity, and Government. Give the water but a passage without speedy making up the Banks, and you know how soon whole Seas will break in upon us, and render all irrecoverable and incurable. If one difficulty occur to day, it will be doubled, yea multiplied to morrow. There is no Hydra so fertile of heads, as Error and schism grown to some strength and maturity. It will ask you but a short time of Connivance, afterwards there well be no curbing nor shaming of it. Nothing is so confident as ignorance, impudent as falsehood, and catching as Error.  

d Serm: before the Commons at a public Fast April. 30. 1645. P. 51. & 52.  Take heed of those spirits of Error, who with fair (speciouse, pargetted, glozeing words) seek to make merchandise of you, beguiling unstable souls. Beware of those compliances with, and indulgences to all sorts of Sects and Schisms now pleaded for, both by word and writing, as it were part of Christ's Legacy, and his People's Liberty to be of what Religion they will; to be tolerated in any opinions never so erroneous and pernicious (until further light:) that it is the Magistrates, duty to protect them in that liberty; and that the contrary thereunto is to persecute Christ.  
Hath God inserted this as one main branch of his Grand covenant with his People under the Gospel; I will give them one heart and one way that they may fear me 
Jer. 32. 39  for ever, * that is, that they may all call upon the name of the Lord to serve him with one consent? Zeph; 3. 9 Did Christ ascend up on high and give gifts unto men, and gave some Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. into the unity of the Faith; and, is it Persecution, and Antichristianisme to engage all to Unity and Uniformity? Doth Paul bid the Philippians to beware of the Concision? Philippians 3. 2. Doth he beseech the Romans to mark those which cause Divisions and Offences contrary to the doctrine which they had learned, and to avoid them; and that upon this ground, that they who are such, serve not the Lord jesus but their own bellies, however by good words and fair speeches they deceive the hearts of the simple? Rom: 16. 17. Doth he writing to the Galatians wish, I would they were even cut off that trouble you, 
a And yet the Author of Libert. of Consc. (p. 32.) tells us that this Text is little to the purpose.  Gal: 5. 12. And is it such an heinous offence now, for the faithful Servants of Christ, to advise you to the same course? O Heavens? be astonished at this; and blush for the ignorance of some, and impudence of others, that dare so boldly press for such a Toleration, which none but vain destructive thoughts of carnal men can look upon, without indignation and horror.  
Beware how you harken to these Empirics and Sirens, who seek to charm the world into a deep sleep, by presenting their confidence of a necessity of complying with all sorts of Sectaries, yea of trusting the Sword in their hands, and to defer the settling of matters of Religion during the war, for fear of losing the Godly Party (as too many proudly style themselves, by way of difference from all that are not of their opinions and ways) what is this but to teach God a new form of Politics, to proclaim, that it is not always safe to hold out the truth of the Gospels, and to command all men to embrace it, but much safer to halt between two opinions? Belike Josiah went beyond his bounds, when after himself had sworn a solemn Covenant to the Lord he made all Judah and Benjamin to stand to it, and made all that were present in Israel to serve the Lord their God. 2 Chron: 34. 32, 33. and Asa much more, when he drew all the people into a Covenant, That whosoever would not seek the Lord God of Israel; should be put to death, whether small or great, man or woman 2 Chron. 15. 13. 
b The Author of Lib. of Cons. p. 28. assures us the cont●a●y when he rel as that What was done by the Kings of Israel & Judah cannot be reasonably made a rule to Magistrates now under the Gospel.  But the ample and transcendent Commendations which the Lord gives unto these pious Kings, especially in reference to their sincerity, and zeal in reforming and settling of Religion in one Uniform way, may sufficiently warrant and encourage all Religious Magistrates, to take care that all under their Government, should all serve the Lord with one shoulder; this being not a Tyranny over men, but the Privilege of the Gospel, Beware yet at last of that thought, that it is not yet time to build the Lords house. Judah paid dear for this, as I have heretofore shown you at large, on Psalm: 76. 10. and in my former Sermon on this Text, and therefore shall spare myself and you, the pains of enlarging at the present. Settle this in your hearts; Gods Truth, the true Worship and Discipline of Christ, set up and established in one Uniform way, never prejudiced any Nation or State (where it had free passage) in the least degree, but hath ever been their safety, happiness, and honour. It is Error (how much soever cried up) not truth (how much soever cried down and blasphemed) that makes and foments rents and factions.  

a Mr. John Ward of Ipswich in his Serm: before the Commons March 26 1645 p. 49. Lon printed for C. Meredith. 1645.  Honourable and beloved, yet another word of Exhortation to judge for God, and as God judgeth. 1. for God. There are matters of God, as well as matters of the King or Kingdom; the care whereof must be upon you, as well as upon us; his Church, his Kingdom, his City, his house, his People, his Spouse, his Children, his body, ye as nursing Fathers, must tender the good and welfare of them, that they may find harbour and protection, enjoy their just privileges, and Liberties, wherewith Christ hath made them free: not such licentiousenesse as is abused for a Cloak of Naughtiness. Ye must see to order and Unity amongst them, that there be no rents and schisms; surely our Saviour that ascended into heaven and gave gifts to men, some Apostles, &c: that we might all meet in the Unity of faith; and hath divers times, and after sundry manners, given that very thing in charge to his ministers, would not have the Magistrate left at large from providing, and endeavouring, that speaking or following the truth in love, we may grow up, making increase by edifying ourselves and one another in Love.  
Ye must do that, which we are to pray, that ye do viz. Take a Course that Christians may live in a Peaceable and quiet life in Godliness and honesty, not in strife and contention.  
There is— His Name, it may not be blasphemed, dishonoured. His Day, it must be sanctified. His Gospel. Ye have Authority, and it is your duty to provide that it be duly preached. 
a P. 50  That it be truly taught: not blended, adulterated, made another Gospel  
His Worship; it must not be corrupted by Idolatry, superstitious Innovations, lest God be worshipped in vain while they teach for Doctrines the Commandments of men. His Ministry, it ought to be purged, planted, lights set up in every bowl of the Candlestick, encouraged, maintained, and abetted in the work of the Lord.  
His Sacraments, it is your honour as your duty to see that they be kept pure in the celebration and ministration, of them. There is a book-case for it. Num. 9 7. there were certain men &c: but if this be not full, the Precedents. 2 Chron: ch: 15. ch: 30. and ch: 35 will rule the Case for the Civil Magistrate, and make out this: That where the Doctrine and Discipline of the Church doth not, or cannot prevail, the Magistrate must interpose his Coercive Power for restraint and remedy— in a word: God hath many things amongst us that must be protected and maintained; and the matters of God have many adversaries which must be watched, and suppressed; for ye bear not the sword in vain, ye are Gods Ministers attending continually upon this very thing. Magistrates and Ministers have (as ye see) one common style of Office; that ye in your place, and we in our Function and Order, should mind and promove the things of God; ye by the Sword, and we by the Word; you are keepers of both Tables, the first and great commandment, as well as the second that is like unto it, both come sometimes as occasion is under your cognizance: 
a P. 51.  And ye know what a brand sticks to this day upon Gallio (though an Heathen Magistrate) that he cared not for the matters of the Law and Worship according to the Law when question was brought; no, though there were insurrections and tumults upon that occasion: and for Gamaliels' counsel, Refrain from these men and let them alone: for if this counsel or this work, be of men, it will come to naught; but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God 
b If this be true the Auth: of the Prop. for King and Kingdom shown more zeal than knowledge, when having mentioned the Counsel of Gamalielhe thus adds.  though it be found within the Bible, yet it is not of like Authority with one of Solomon's proverbs or maxims of Policy: it hath not otherwise the approbation of God for good, than the design of Pharaoh, or 
I wish to the Lord, the great Ministers of our state wo●ld be content to be no wiser men than Gamaliel P. 36.  the crafty counsel of Achitophel which are also recorded in the scripture: it will not consist with other rules of the word, and hath been condemned as unsound, and unsafe by many godly and wise men; we have more sure words of scripture out of which we draw the doctrine of the Magistrates power and duty in the matters of God and Religion, than the lose speech of such a Neutralist and time serving Politician as Gamaliel was. Go on therefore, I beseech you as you began; take us the little foxes as well as the ravening wolves. 
c p. 26.  These be they who separate themselves, sensual not having the spirit. They Boast indeed (much) of the spirit, but they manifestly do the works of the flesh. They plead for liberty, but it is licentiousness. Liberty of Conscience they term it, but it is Liberty of practice, that every man may do what is good and right in his own eyes. They pretend to nothing but Piety and Godliness, and seem as if they would be content if they might but have a bare subsistence in the profession of it. So did the Jesuits to learning, when they first appeared upon the Stage, but when they had once insinuated themselves into the good Opinion of Princes and States, how well they answered the expectations, and required the kindness of those who nursed them up all the Christian world sees and fe●ls to their cost at this day. They ask But Connivance and Toleration, but if they once meet in a confluence, and find themselves strong enough to run in a stream; let but a dam be Pitched down to restrain or oppose their madness, or men follow not on, to indulge and gratify their humour, it would soon appear, whether o●●o they would rage's & swell & get over, or bear down afore them all that should stand in their way. They did seem a while to cry up the Order of Parliaments and of the Civil Magistrate, and have their persons in admiration, but mee●ly for advantage, that so they may get above all Ecclesiastical Authority; & when they are once up to their height, what they will do with the Ladder, they hope to climb and ascend by, is not hard to conjecture. They reckon themselves the Wheat in the field, and when once they are ripe, they will easily be content to have all that threshed of, by which they received their growth. Ye have heard of the fable of the Snake and the Countryman that brought it unto the fire▪ I shall not need to apply it. Already they begin to remove the old land marks and Straiten their bounds they deny their claim up to an high water mark, and make their banks, and enclose for themselves to the very channel side. But whether it be holden fit or seasonable that these Libertines be decried, for my part, I cannot yet discover by any activeness to suppress them: only seeing the evil and foreseeing the mischief, I have given the warning; that at least I may deliver mine own soul. I pray God the remedy be not deferred till it be too late and ye be driven to play an aftergame to an extreme hazard and disadvantage.  

a Mr. Willam Good Serm: before the Comm: March 26. 1645. Lo●d printed for C. Meredith 1645. P. 36.  I doubt not but your Souls abhor that bloody Tenet to the souls of men, That it is the duty of the Magistrate to Tolerate all Religions. You have carried out the Dust behind the door, and this Opinion will bring all the mire in the streets into the house of God again. Cambyses had a lust to marry his sister, and his Counsellors told him, there was no law whereby to do it: But with all they told him, there was a law that the Kings of Persia might do what they list, and by this he might marry his Sister. What is it that shall be unlawful, if this be lawful for every man to make a Law and Religion for himself?  
Put some stop by your Authority to the growth of Errors, that are destructive, to the power of Godliness, and let not this suspend your sanction, because some that broach them pretend to Godliness; an enemy the more like he is to a friend the more dangerous.  
a The third use of Confutation; it is of the Remonstrants 
a Sure this Gentleman is mistaken, I always thought Remonstrants and Arminians had been the same.  Arminians & Socinians, who endeavour from my 
M. Thomas Thorowgood Serm: before the Commons at a solemn fast Dec. 25. 1644 his Text Phil. 4. v. 5. Let your moderation be known unto all men Lond printed for Chr. Meredith 1645. p. 10  Text to get countenance for that Babylonish Error, the allowance of all opinions, as if because the Apostle saith let your moderation be known unto all men, therefore all men's conceits must be born with in Religion, and every one suffered in what he supposeth to be truth. It is a cunning and cozening devise, that strikes in with corrupt nature; but because it offers violence to my Text, I cannot be true to it, or you, if somewhat be not added by way of vindication; and it shall be in these six particulars. First is it probable that our Apostle: who elsewhere almost every where is so zealous for Unity against Schisms, should in any sort Tolerate them, and so voluntarily open a wide door for division? in this very Epistle he writes for Peace even passionately but with with mighty power Phil. 2. 1. 2. If there be any consolation in Christ, if any comfort of Love, if any fellowship of the spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same Love, being of one accord, and of one mind. And in the next Chap. 3. 16.— Let us walk by the same Rule, let us mind the same thing: expressions different from all licentious Tolerations. The same Apostle abounds in serious Dehortations from Schisms and dissensions, Rom. 13. 12. 16. 17. and as carnal. 1 Cor. 3. 3. and in other places. And he doth very often exhort with earnest words and arguments, not only that we be like-minded, Rom: 15. 6. Phil. 2. 2. and of one mind, 2 Cor. 13. 12. but of the same mind. 1 Cor. 10, 10. joined, yea jointed together in the same mind, and in the same judgement: And is here the least approbation of that multiplying Doctrine? Neither will that excuse, so long as they all breath Christ, tend to the advancement of Christ, it matters not: but let S. Paul answer this Objection also; is Christ divided? 1 Cor: 1. 13. Consider it well, and season your Consideration with that of our Master Christ himself, Mar. 9 50. Have salt in yourselves, and have Peace one with another: If we were preserved by humility from the corruptions of self-opinion, it would be no hard matter to embrace unity.  
Secondly, such allowance would prove destructive to holiness both Personal and Domestical; Omnis Religio & nulla Religio, would soon be the same: Suppose the Husband of one Opinion, the Wife of another, the Children, (it may be) of one or two other, and the Servants of as many more; what shall the Master of the house do here? how perform the Family duties? diversity of Opinions, like so many hatches interrupting their prayers, 1 Pet. 3. 7. chopping all devotion and piety in pieces: As the Duke of Wittenberg was wont to say, New Garments introduce new manners, new manners bring in new men, and new men thrust out the old; so new Opinions suffered will devour the old; and the Toleration of every Religion will destroy all Religion, and in conclusion leave no Religion at all.  
Thirdly, this Liberty is inconsistent with civil tranquillity; the bleeding condition of our own nation at present is a living, almost a dying witness of this; and if that one Religion of Popery, so tolerated as it was, hath brought in upon us so many destructions; what will that multiplication do, but hasten desolation without recovery? for every part would endeavour to support itself, to the prejudice of the rest, et dum de Religione certatum est Regio, dum de caelo terra amissa; as it was said long since.  
Fourthly the late Bishops of Ireland may put this Liberty to silence and shame; for when not long since a Toleration of Popery in that Kingdom was proposed they said, To give the Papists a Toleration is a grievous sin, and will make us accessary to all their Abominations and the perdition of all seduced souls.  
Fiftly this may be currant Doctrine amongst the Turks and 
a Defence of Prop. p. 20 highly commends this judgement of the wise Emperor Soly. man, and is sorry that his Adversary is of another humour.  the grand Signior told his Mufti, that is, his chief Priest, As a garden is beautified with variety of of flowers so his Empire would be adorned with diversities of Religion. Let such Toleration find allowance in the Turk's Paradise, it shall never, I trust, be planted in the Paradise of God.  
Sixthly We have undertaken all in the National Covenant, the establishment of Uniformity, and how can that stand with this Omniformity indeed Nulliformity, I understand not: it was a prodigious thing in the days of Jeremiah the Prophet, Jer. 2. 28. according to the Number of thy Cities are thy Gods, O Judah: here would soon appear another kind of multiplying and increase; but though this fancy be never so plausible, Divine providence hath shut it out of our camp by our Covenant.  

b M. Humph. Hardwick Ser. before the Comm: June 26. 1644. Lond printed for Chr. Meredith 1645. P. 43.  A thing pleasing to God and profitable to the Kingdoms, by which there is and through God's blessing may be the most famous blow given to the whore of Babylon, and her Bastard Imps that ever yet was: now to have this stick among us or laid aside, whilst Malignants and Sectaries live in our Bosom, blessing, and in secret applauding themselves, that they have neither taken this nor any of your former protestations. This is our case, and I appeal to wiser Judgements, whether this may not be the way to lessen the honour and Authority of the high court of Parliament. 
a M. Arthur: Salwey before the Com: Octob. 25. 1643 p. 19 Lond. printed for Chr. Meredith. 1644.  Consider I beseech you (Worthy Christians) that the vows of God are upon you, you have abjured neutrality in your late Solemn Covenant, far be it from any of you to glory in luke warm indifferency, as if it were a piece of singular Policy. You have with your Tongues renounced this Neutrality as detestable. Fellow the Lord in promoting a National Reformation. You have an admirable Pattern; the zealous Prophet Elijah; I wish from my soul that a double portion of his spirit may be given unto you, that you may act in his power and spirit. Elijah opposed Idolatry and Oppression; so do ye: down with Baal's Altars, down with 
b Arch-Bishops, Bishops, Deans, Chapters. etc.  Baal's Priests; do not (I beseech you) consent unto a Toleration of Baal's Worship in this Kingdom upon any Politic consideration whatsoever— Give me leave to be your humble Remembrancer. The mouths of your Adversaries are opened against you; the hearts of your true friends are grieved, that so many 
c Honest Royalists.  Delinquents are in Prison, and yet but very few of them brought to their trial. 
d M. William Reyner before the Com. Aug. 28. 1644 Lond. Printed for Sam. En. derby 1644. p. 12.  Ye cannot preach, nor pray 
e Errors & Hersy.  them down directly, and immediately— well, that which the Word cannot do, the Sword shall; that which the water cannot wash out the fire will burn out; unto this particular the Apostle applies this very 
f Haggai 2. 6. 7.  Text in part, namely concerning the shakeing of the heavens &c: an Earthquake (as we have heard) was appointed to shake down the Ceremonial ordinances; now if this were necessary for the abolition of that divine Worship which had sometimes been by Gods own holy Institution, how much more shall that which hath been of human Invention (yea the very fumes and fogs of the bottomless Pit) to God's infinite displeasure and dishonour, be tumbled down with violence, and vengeance to hell, from whence it came.  

a M. Thomas Case Serm: before the Comm: May 26. 1647. p. 33. Lond printed for Luke Fawn at the Par. rot in Paul's Church yard. 1647.  There is a word of Exhortation behind, and I beseech you suffer it.  
First, to you Honourable and noble Patriots, who are called to be Reformers and healers of a poor broken Kingdom. Doth not indeed the punishing and suppressing of spiritual whoredoms against God, Idolatry, Heresy, Blasphemy, and the rest: doth it not belong unto you, as well as the punishing bodily whoredoms, theft, murder &c:? doth it indeed belong to you only to look to the civil peace, and to let Religion, and truth, and the worship of God stand or fall to their own master? fight God, fight Devil, fight Christ, fight Antichrist, catch that catch can; you have nothing to do but to stand by and look on, say so then; speak out, publish it in your Declarations to the world, and let the People of England know that it is the right and liberty, to which the Subjects of England, are borne, that Every man hold what he please, and publish, and preach what he holds; that it is the birthright (as some would have it) of the free born people of England every man to Worship God according to his own Conscience, and to be of what Religion his own Conscience shall dictate. Do so and see (Fathers and Brethren) how long your Civil peace will secure you when Religion is destroyed; how long it will be eat your civil peace be turned into civil war, for no doubt if this once be granted them, but they may in good time come to know also (there be them, that are instructing them even in these principles too) that it is their birthright to be freed from the power of Parliaments, and from the power of Kings; and to take up arms against both when they shall not vote and act according to their humours. Liberty of Conscience (falsely so called) may in good time, improve itself into liberty of Estates, and liberty of Houses, and liberty of wives, and in a word liberty of perdition of souls and bodies.  
Right Honourable and worthy Gentlemen, I cannot stand to dispute, this only would I know of you; are Idolaters, and Heretics, and Blasphemers, and Seducers are they evil doers? if so, then look to your Charge Rom. 13, 4. Ruler's must be a Terror to evil Doers unless ye mean to bear the sword in vain. And if you will God will not; and if God take the Sword into his own hand once, (as he seems to be a doing of it) he will smite to purpose; he will execute vengeance throughly: both upon the evil doers, and upon you that have not been a Terror to them. Oh therefore up and be doing, that ye may deliver the Kingdom out of the hand of the Lord; for it is a fearful thing to fall into the hands of the living God. O let not your Patience (I hope it is no more all this while) be interpreted a Connivance, and your Connivance be taken for a Toleration, it may be the Kingdom's ruin, but it will be your sin.  

a Sir before the Com: Feb. 19 1645. p. 25.  Fathers and brethren how will ye call this keeping of Covenant with God? Had we a Parliament of Apostate julian's, of whom it is reported, that at what time he opened the temples of the Heathenish Gods, he set open the Christian Churches, called home all the Christians whom he had banished, both Orthodox and Heretic, and gave them (as we call it) Liberty of Conscience, but as Austin more truly phraseth it, 
b Aug. Ep. 166. vid. Ammian Marcel. lib. 22. p. 208. 209 Edit. Hen: Valesii. Defence of the Prop. calls this of Julian a brave and Politic thing. p 98.  Libertatem perditionis, Liberty to destroy themselves; for that was his Policy and end, namely by liberty of all Religions, 
Eo modo putans Christianum nomen posse perire de terris etc.  to destroy the True, and the Professors thereof too. Or had we a Parliament of careless Gallio's we should not wonder: but for a Parliament of Christians, Protestants, Professors, the Choicest, the most active that could be culled out of a Christian State, the like not under heaven; that these things should be done, and you hold your Peace, and be able to keep your places, and not to put on Righteousness as a Breastplate, and the Garments of Vengeance for your Clothing, as it is said of God; this makes the Churches abroad to wonder what England's Parliament is a doing, and all at home that love the Lord Jesus Christ more than their own Interests and Notions, to be filled with unspeakable trembling and astonishment, to wit, what God means to do with this poor bleeding Church and State.  

a Ser. before the Comm. Aug. 22. 1645. p. 29.  If you mean that England shall be turned into a wilderness, and be overrun with Atheism, and Heresy, and Profaneness, and Blasphemy, you may hold your hands, and you need not do it long.  

b Ser. before the Comm: Feb. 19 1645. p. 25.  The Errors and Innovations under which we so much groaned of later years were but tolerabiles ineptiae, tolerable trifles, children's play, compared with these damnable doctrines, Doctrines of Devils, as the Apostle calls them: Polygamy, Arbitrary Divorce, Mortality of the Soul, No Ministry, No Churches, No Ordinances; No Scripture, yea, the very Divinity of Christ and the Holy Ghost questioned by some, denied by others, And the very foundation of all these laid in such a Schism of Boundless Liberty of Conscience, viz: Believe what you will, and Preach what you Believe, and such Lawless separation of Churches: and all these not only whispered in Corners, but Preached on the house top, yea, published in Print before your faces with so much virulency and impudence, that I verily believe no Age since the Apostles time could ever parallel.  

a Sermon before the Commons May 26. 1647. p. 25.  There be a Generation of men in the Land that stand up for all kind of false Worship; that every man may Worship God after his own Conscience, or if they will not own it in words at length they will have it in figures: And if they may not, are ready, not only to cry, but to act Persecution, and that to purpose: for while they cry Persecution gladio oris they are ready to act persecution o'er gladii. I pray God it may never be englished.  

b M. John Lightfoot Ser: before the Comm. Aug. 26. 1645. p. 30. Lond-printed for And. Crook at the Green Dragon in Paul's Chur: yard. 1645.  There is great talk of, and pleading for Liberty of Conscience, for men to do in matters of Religion, as Israel did in the book of Judges, whatsoever seemeth good in their own eyes; and how that proved there, there are sad stories that relate. I shall not go about to determine the question, whether the Conscience may be bound or not, though for mine own satisfaction I am resolved it may, and do hold it a truer point in Divinity that errans conscientia liganda, then ligat, but certainly the Devil in the Conscience may be, nay he must be bound, or else you act not according to that vigour that Christ hath put into your hands, nor according to that exactness that Christ requireth at your hands. It is true indeed which is so much talked of, that Christ alone must reign in the Conscience, but it is as true also, that he doth so by the Power that he hath put into the hands of the Magistrate, as well as by his word and spirit.  

c M. Thom: Watson before the Com: Decem 27. 1649. p. 17. Lond. Printed for Ramires: Smith at the Bible in Cornhill 1649.  If Conscience be a sufficient plea, the Papist will come in for a Child's part. Conscience must have a Rule, it binds only virtute praecepti, by virtue of a precept. If Conscience goes against the Word, Deponenda est talis Conscientia. Get conscience better informed.  

a M. Hughes Serm. before the Com: May 26. 1647. p. 34. Lond. Printed for John Roth well at the Sun & fountain in Paul's Chyard.  I must say that the Toleration of all things must be a destructive Principle to the State or Church where ever it be allowed. Experience hath showed us no less in Kingdoms and Churches Called by God's name. These are only suggested which need a larger Treatise to state fully. Ye Servants of Christ, take heed of yielding to the pretences of Conscience, the Devil and not Christ hath his▪ Throne there; And no stronger hold for him than Conscience if he once take it. Christ will not suffer him to shelter there, therefore ye may not, so much as in you lieth.  
Do not other States, as some of the united Provinces 
Dub.  tolerate all these Heresies, and protect them, and yet they prosper? who more?  
I desire not to deal with other States, unless I might do 
Sol.  them good, I am now only called to our own, yet others being made exemplary, a word in soberness and truth may not offend. I suggest only these thoughts.  
1. Can any man say, that prosperity is a sign peculiar unto Truth? then let Rome come in and speak more than any for outward prosperity.  
2. Are not spiritual wickednesses as odious to God as carnal? and are not these Heresies such, which God condemns as works of the flesh, inconsistent with the Kingdom of Christ?  
3. Hath God made an end yet of visiting Nations for the sins of them? when God hath done judging were a better time to urge this Example then now. I pray God the evil day may not overtake those States; the good Lord cause the Cup of trembling to pass by them and purge their iniquities peaceably. But I am pressed in Spirit to say, God hath not spared such State Polities, which have sought their own rise by the ruin of God and his Truth. Witness Jeroboam the Son of Nebat, who made Israel to sin. And he bids sin that doth not hinder 
Qui non vetat peccare cum potest jubet. Sen.  it when he can— God's Truth, my beloved, and not man's example must be the Rule— if Heresies yet must be, let us mourn for what we cannot help; it is a miserable necessity when not allowed; it will be rejoicing in iniquity, either for State or Church wilfully to tolerate.  

a M. Ed. Calamy Ser. before the Ld Mayor Jan. 14. 1645. p. 3.  Though God hath given us glorious victories over our Enemies, yet the Churches of Christ lie desolate, Church-Reformation is obstructed, Church-Discipline unsettled, Church-Divisions increased. The famous City of London is become an Amsterdam, Separation from our Churches is countenanced, Toleration is cried up, Authority lieth asleep.— 
b Ser. before the Lords Dec. 25. 1644. p. 13.  It would seem a wonder if I should reckon how many separated Congregations, or rather Segregations, there are in the City: what Churches against Churches etc.— the Lord Knows that I mention these things with a sad heart. 
c ut supra p. 4.  Divisions whether they be Ecclesiastical or Political, in Kingdoms, Cities, or Families, are infallible causes of Ruin to Kingdoms, Cities, and Families.  

d p. 14.  Hereby the hearts of People are mightily distracted, many are hindered from Conversion, and even the Godly themselves have lost much of the power of Godliness in their lives. I say the hearts of People mightily disturbed, while one Minister preacheth one thing as a truth of the Gospel, and another Minister Preacheth the quite Contrary with as much Confidence as the former.  

a P. 17.  If Divisions be so destructive to Kingdoms, Cities, and Families? this reproveth those that are the Authors and Fomentors of these Divisions that are now amongst us. These are the Incendiaries of England. If he that sets one house on fire deserveth hanging, much more they that set a whole Kingdom on fire. If he that murders one man must be put to death, much more he that Murders three Kingdoms: Mark them (saith the Apostle Rom. 16. 17.) that cause divisions and Offences contrary to the Doctrine which ye have Learned and avoid them. Avoid them as the greatest enemies of England. These are like the Salamander that cannot live but in the fire of contention. These are of a Jesuitical spirit. And no doubt the heads and hands of the Jesuits are in all our Divisions.  

b P. 33.  Take heed of the Land-destroying opinion of those that plead for an illimited toleration of all Religions, even of Turkisme, Judaisme, etc. The Lord keep us from being poisoned with such an Error! * This Text 
Mat. 12. 25. Every Kingdom divided against itself is brought to Desolation.  riseth up against it, for it will divide a Kingdom against itself. It will rend it in a thousand pieces. It is a Doctrine directly contrary to your late Oath and Covenant. A Doctrine that overthroweth all Church Government, bringeth in Confusion, and openeth a wide door unto all irreligion and Atheism: For at the same door that all false Religions comes in, the true Religion will quickly get out, and if it be as good for a man to live where nothing is lawful, as where all things are lawful; surely it is every way as uncomfortable to live where there are all Religions, as where there is no Religion at all.  

c P. 37.  It is your Duty (Right Honourable) whom God hath betrusted with great Power, to suppress these Divisions and Differences in Religion, by your Civil Authority, as far as you are able, lest you are accessary unto them. For God hath made you Custodes utriusque Tabulae, Keepers not of the second Table only (as some fond imagine) but of the First Table also, and not only Keepers, but vindices utriusque Tabulae, Punishers also of those that transgress against either of them. For you are the Ministers of God for good, and Revengers, to execute wrath upon him that doth evil, Rom. 13. 4. and God hath deputed you for the Punishment of evil doers, and for the Praise of them that do well. 1. Pet. 2. 19 There be some that would blot out half your Commission, and restrain this good and evil, to Civil good, and to evils only against men. But this is against that general Rule, Non est distinguendum, ubi Lex non distinguit. Where the Law doth not distinguish, there must not we distinguish. Tell me I beseech you, Shall it be lawful for Magistrates to punish those that destroy men's Bodies, but not those that destroy men's Souls? Shall they be blamed for suffering men to draw people away from obedience to the Laws of the Land, and to themselves, and not also for suffering men to draw away people from the Truth of the Gospel, and from the ways of God, such as Hymenaeus and Philetus, who overthrow the Faith of some, and their words eat as a Canker? shall Christian Magistrates take up the Maxim of Tiberius, Deorum injurias Diis curae esse? Let God himself take care to vindicate himself from injuries committed against God? as for me, I will (just like Gallio) take care of none of these things. Can Christian ears endure such Language? Doth not God Prophecy, Isaiah 49. 23. That in the New Testament Kings shall be our Nursing Fathers, and Queens our nursing Mothers? And how can a Christian Magistrate discharge that duty aright if he hath not power from God, to punish those that would poison the souls of his weak Children with Heresies and soul destroying opinions?  
Will you allow the Magistrate to Tyrannize over Object. men's Consciences?  
By no means. But I believe it is the duty of Magistrates Answ. to keep men from infecting their Subjects with soul destroying Errors. If thou hast an Heretical Opinion, have it to thyself, and the Magistrate will not; nay, cannot meddle with thy Private Conscience. But if thou labourest to infect others with thy Grace-destroying Opinions, I doubt not but the Magistrate is bound to keep thee from spreading thy infection to the undoing of the Souls of his Subjects. If he may lawfully shut up a man that hath the Plague upon his body, that he may not infect others, why not a man that hath the Plague of Heresy upon his Soul, that so he may not destroy the souls of Thousands. Shall a Master in a Family have power to put away a Servant that is tainted with a gross opinion, and yet not be called a Tyrant over that Servants Conscience? and shall not the chief Magistrate of a Kingdom have power to put out of his Kingdom (at least to shut up from doing hurt) one that is his Subject and polluted with blasphemous, Heretical, Idolatricall Opinions? Is not the Kingdom the Magistrates house and Family?  

a Ser. before the Comm. Octob. 22. 1644. p. 26.  This is a certain Rule, That all the Sins of the Kingdom which are committed by your connivance or allowance, are the Parliament Sins, and they call for a Parliament Repentance. And therefore I beseech you search and try your hearts, and consider how far you are accessary to the sins of the Kingdom, that so you may be wrought up not only to a personal but a Parliament humiliation. And if it doth appear, that you have taken more care in settling your own Liberties, then in settling of Religion▪ If you have taken more care to build your own houses than God's house, this is a crying Sin; and this makes you accessary to a Thousand Sins that are committed in the Kingdom. Again, if you do not labour according to your duty, and according to your power, to suppress the Errors and Heresies that are spread in the Kingdom; all these Errors are your Errors, and these Heresies are your Heresies, and they are your Sins, and God calls for a Parliamentary Repentance from you for them this day; You are the Anabaptists, and you are the Antinominians, and it is you that hold That all Religions are to be tolerated etc. And these are your Errors if they sptead by your Connivance. For the Sins of the Sons of old Ely are imputed to old Ely himself. And when the People of Israel had profaned the Sabbath, Nehemiah contended with the Nobles of Judah for suffering them, and tells them, that it was they that did profane it, because they suffered the People to profane it, Neh. 13. 17.  
It was none of the Old cause that the People should 
a M. Ric. Baxter Holy Commonwealth. Addition to Pref. Prop. 6. Lond printed for Tho: Vnderhil at the Anchor and Bible in Paul's Ch: yard 1659.  have Liberty and the Magistrate should have no Power in all matters of God's Worship, faith and Conscience.  
And as it is not the Old Cause, so it is not a Good Cause.  
For first it contradicteth the express Revelation of the will of God in the holy Scriptures. Moses had to do in matters of Religion as a Magistrate; and so the ruling Elders of Israel that assisted him; And so had the Kings of Israel and Judah, as is well known, insomuch that in Asa's days they covenanted to put him to Death that would not seek the Lord God of Israel. 2. It tendeth to the ruin of the Commonwealth, and therefore it is no good cause. How God was provoked By Aaron's Calf, and by his Sons, that offered strange fire which the Lord commanded not Leu. 10. & what was the effect, & what benefit the Calves at Dan and Bethel brought to Israel and Jeroboam's house, and the high places, and other Errors about worship, brought to the Princes and People of Judah we need not particularly recite.  
Law and providence are quite changed, if Toleration of false Worship and other abuses of Religion, tend not to the ruin of the Commonwealth.  
If Magistrates must give Liberty for all to propagate a false Religion, than so must Parents and Masters also (for their Coercive power is rather less than the Magistrates then more, and they are no more Lords of faith or Conscience) But if all Parents and Masters should give such a Liberty, it would be a crime so horrid in the nature and effects, as I am loath to name with its proper Titles.  
A pari, it tendeth to the destruction of an Army to give liberty to all men to do their worst to draw them to Mutinies and Rebellion. It tends to the ruin of Families that all have liberty to do their worst to tempt the Sons to Theft and drunkenness, and the wife and Daughter to whoredom. It tends to the Destruction of the Commonwealth if there be liberty for all to persuade the the People to Sedition and Rebellion: And therefore it must tend to the destruction of the Church and men's souls, and consequently of the Commonwealth in the chief respects, if all have leave to do their worst to preach up infidelity, Mahometanisme, Popery or any false Doctrine or Worship, against the great and necessary Truths.  
I leave it therefore to the judgement of all men that are not fast a sleep in their security, and utterly unacquainted with the advantages of the Papists, whether this design of engageing the Magistrate by a fundamental constitution, not to meddle with matters of faith and Worship, but leave them all to Christ alone, be not the present setting up of Popery in England, and the delivering all the fruit of our labours, Prayers and victories into the Papists hands.  
Obj. But Liberty for Popery and Prelacy is still excepted.  
Answ: by whom?— But if there had been an exception against Popery put in, it would have been to little purpose, as long as a general Rule is laid down that condemneth that exception. For if it be the standing Rule, That matters of Religion and faith, and all matters of Worship are out of the Magistrates power; to say then that Popery shall be excepted from Liberty, is to say the Magistrate shall intrude into the proper Office of Christ to restrain the Papists.  
Well, seeing these things are so; that sin will find 
a Mr. Thomas▪ Horton Sir before the House of Peers. Dec. 30. 1646. Lond printed by F. Neile for Sam: Gellibrand at the Brazen serpent in Paul's Ch: yard. 1646. p. 35.  out us; let this be the use we make of it, to be careful to find out it; and to begin with that first.  
This is that which lies upon us all: But especially (to speak a word in Season) upon those which have the Government of Kingdoms and Commonwealths committed unto them. These had need to find out sin more especially, for the safety and welfare of that State, which they have the ordering and managing of.  

a P. 36.  First their own Personal Sins.  

b p. 37. & 38.  Secondly they are to find out also the sins of the Kingdom. I have already Administered some help in this performance, by the hint of those Sins before mentioned; all which I humbly desire may be taken into serious Consideration, and especially (which grows so much upon us and which threatens so much evil to us) the Sin of Libertinism and Toleration, which is the ringleader of all the rest and involves all others with it. O that this should ever be once mentioned amongst us here in England who have enjoyed so much of the Gospel of Truth as we have done; derived to us from our Godly forefathers, sealed to us by the blood of the Martyrs, prosecuted with so many Blessings, and victories, and Gracious successes both of former and latter times, to the admiration both of Enemies and Friends; is this the fruit and issue of all that God hath done for us? and do all overtures of Reformation come to this? Surely God cannot but take it very ill from us, that we should but incline and lean hereunto; As he said to David of his building of the Temple; Thou didst well that it was in thine heart and accordingly was well pleased with him. So will he say to us, of our Contrary carriage; That it is ill that it is in our heart; if so be, it be come so far, as I hope it is not. What? when we have so much appeared against Popery and Superstition, shall we now begin to think of Indifferency and Toleration? Certainly it's but a sorry exchange of a Bad Religion for none. Although indeed it will be no exchange, but rather a further Confirmation: Toleration of all other Errors doth but strengthen Popery amongst the rest; which will at least think so well of itself, as to come in for a Child's Part.  

a M. Lazar▪ Seaman Ser. before the Comm. Sept. 25. 1644. Lond printed by E. G. for J. Rothwell at the Sun in Paul's Ch: yard. 1644▪ p. 41.  There is a Generation who look for much at your hands, and yet ask nothing, I mean by way of humble Petition. When they find you, or themselves in such a posture, as that they cannot be denied, it may be you may hear of them. Besides the many lose, profane, and scandalous Ministers, there are a new sort risen amongst us, who have thrust themselves into the Lord's Vineyard. It's no less than Persecution (so they commonly give out) to desire that their suspicious Opinions may be examined according to the word of God, and they commanded to forbear the publishing and spreading of them for the present. There be many dangerous Books abroad, dangerous at least, I'll say no more.  

Liberty of Conscience.  
The Bloody Tenent.  
The compassionate Samaritan.  
John Baptist.   

b p. 44.  Consider also, 
c solomon's.  His failings and beware of them. 1. He had many Wives, 
d 1 Kings 11. 3.  even seven hundred Wives, Princesses, and three hundred Concubines. Let not us have as many Religions. There's some Analogy between the one and the other. 2. There was in his days first a Connivance at Idolatry, then open Toleration, and withal Apostasy. These Wives turned away his heart after other Gods; v. 4. He built an high place for Chemosh the Abomination of Moab, and for Molech the Abomination of the Children of Ammon, and likewise did he for all his strange Wives, v. 7, 8. Observe the Gradation, first Connivance, then open Toleration, herewithal Apostasy.  

a M. Matth. New comen Ser: before the Parliament. Sept. 12. 1644. Lond. printed for Changed Meredith 1644. p. 31.  No Reformation of Religion now: now nothing will satisfy some, but a Toleration of all Religions. and all Opinions: Church-Government, Discipline is to some a fiction, to others Tyranny, and Persecution, Ah Brethren, this is a Provocation and will be a Provocation, for this God may turn us into the Wilderness again.  

b P. 36.  We are grown beyond Arminianism, Brownism, Anabaptism; we are come (I mean many among us) to downright Libertinism. There are two Opinions, which if encouraged (and they are encouraged if connived at) will open a door to Turkism, Judaisme Atheism, Polytheisme, any monster of Opinion. The one is. That every man is to be left to the Liberty of his own Religion, an Opinion contended for by the Bloody Tenets, John Baptist, Liberty of Conscience, and the like Pamphlets. An opinion most pernicious and destructive, as to the Souls of men, so to the Commonweal of the Kingdom.  
Libertas illa quidlibet credendi (saith Gerard) nihil aliud quam Libertas errandi etc. That Liberty of believing what men will (or of holding what Faith they please) is no other than a liberty of erring, and of erring in a matter that concerns the eternal Salvation of the Soul, wherein to err cannot but be most dangerous and destructive— Diversity of Religion disjoynts and distracts the minds of men, and is the Seminary of perpetual hatreds, jealousies, Seditions, Wars, if any thing in the World be; and in a little time, either a Schism in the State begets a Schism in the Church, or a Schism in the Church, begets a Schism in the State. That is, either Religion and the Church is prejudiced by Civil Contentions, or Church controversies and disputes about Opinions break out into Civil Wars. Men will at last take up Swords and Spears, instead of Pens, and defend by Arms, what they cannot do by arguments. Once for all, it is the Preservation and Reformation of Religion which you have Covenanted to endeavour, and not a Liberty of Opinion, that will consist with neither. It is the Extirpation of Heresy and Schism that you have Covenanted; which if to be connived at, why doth the Apostle reprove the Corinthians for their Schism, so much? and why doth our Lord Jesus commend the Angel of the Church of Ephesus, for trying those which said they were Apostles, and were not? And why is the Angel of the Church of Thyatira reproved for suffering that woman Jezabel who called herself a Prophetess, to teach and seduce, If once we come to this, that any man be suffered to teach what he pleaseth to sedu●e whom he list, to be of what Faith or Religion seems good in his own eyes, farewell Covenant, farewell Reformed Religion, farewell the Peace and Glory of England, if that day once come. But you (Right Honourable) I hope better things of you though I thus speak. I hope while you live and sit in Parliament, this shall never be. It is not usual, nay, it is not possible that they which love God sincerely, should desire to cherish differing Religions: for it is most certain he that admits contrary Religions, believes neither of them.  

a Serm: at Paul's Feb. 8. 1646. Lond. printed for Changed Meredith 1646. p. 14.  But then the question will be, Seeing there will be difference of judgement and Opinion, while we are upon earth, then how, or how far is this difference of judgement 
P. 14.  to be permitted? how or wherein may Christians differ from one another in judgement, and yet aught to be Tolerated and born with?  
This is my Brethren a very grave and difficult Question; Ans. and to me, considering how many places there are wherein the Holy Ghost calls upon us to endeavour to be of one mind, of the same mind, and of the same judgement, it is easier to tell you, wherein we may not differ in judgement, and wherein differences in judgement may not be Tolerated, then to tell you wherein they may.  
First therefore, I say, that as an absolute unity in judgement, that we should all be of the same mind in all things, is scarce to be attained in this life, though it be to be endeavoured; so an Universal and absolute Liberty of judgement, for every man to differ when he pleaseth, and in what he pleaseth, to be of what Opinion and Faith he will, is not to be endeavoured, if it might be attained, nor is it to be Tolerated or permitted. I know no warrant, no pretence of warrant for it, in all the Book of God: Scripture no where saith, Let every man be of what Opinion, and of what Faith he pleaseth, let every man be left to his own judgement.  
Particularly, Liberty of Opinion or Judgement is not to be granted, or indulged, in such things as are injurious to God, and Destructive to the Souls of men; nor wherein the Difference of judgement and Opinion will necessarily and unavoidably, ex natura rei, produce a Rent and Schism in the Church of Christ. 1 Cor. 1. 10. Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement. Rom. 10. 17. I beseech you Brethren mark them that cause Divisions and Offences among you, contrary to the Doctrine that you have received, and— what? Tolerate them? no, avoid them. Gal. 5. 12. I would they were even cut off that trouble you. Nothing can be clearer than these Scriptures are, against the Toleration of all Doctrines, and particularly of those that Trouble, Rend, Divide the Church.  

a P. 18.  But (to speak a little to the Positive) if there be a Latitude, and a Liberty of judgement left, it is first in such things as are not clearly and Positively laid down in Scripture, and therefore are not of the Fundamentals, and and essentials of Faith and Worship; for there is for these, clear and undoubted Light of Scripture.  
Secondly, it is in things that are of private and single practice, and not of open converse, or Church-fellowship and Communion. And yet even in these things, this Liberty is not to be assumed, at least, not to be practised without much tenderness and circumspection.  
First, care must be had of keeping those Opinions wherein we differ from others, private to ourselves, not troubling or perplexing the Consciences of others with them. This is the injunction. Rom. 14. 22. Hast thou Faith? have it to thyself before God. The Faith there spoken of, is a particular persuasion, touching the free use of all Creatures, and the Liberty of all days. And this Faith, this Persuasion was according to the Truth (as is clear by the Apostles Argumentation in that Chapter) yet saith the Apostle, Hast thou Faith? have it to thyself before God: do not say, I am fully persuaded of my Liberty, and therefore I ought to profess it, and hold it out in my practice, whatever become of others; it is the truth of God, and I must hold it forth: No saith the Apostle, have it to thyself. And if a man who hath a private opinion in re media, must keep it to himself, though it be a truth, much more must they whose opinions are false and erroneous. Certainly there is scarce any difference of judgement so small, and in itself inconsiderable, but the divulging and Propagating of it may prove very dangerous and Pernicious, and in the event intolerable.  
Suppose a man should be of this Opinion, that it is unlawful to eat things strangled, or blood: if such a man keep his opinion to himself, and make it a rule only to his own practice: let him enjoy it till he can be otherwise informed, and persuaded in his Conscience. But if he will now go publish this Opinion, and entangle the Consciences of others, and seek to draw disciples after him, and make a party, and cause Division and Dissension amongst the People of God, this is not to be tolerated.  
Private Persons of a differing judgement, if they live quietly, frequent the public Assemblies of Worship, and are not discerned to disturb the Peace either of State or Church, by any secret undermine, are to be tolerated, in hope of their Conversion, and for public Peace sake. But if these men shall begin to spread their Errors in public, to inveigle and draw others to them, to beguile the simple, and so to trouble the public Peace, they are to be restrained.  

a P. 21.  Had all that profess the Gospel in England, made Conscience to be of the same mind, and the same judgement with their Brethren and the rest of the Churches of Christ, as far as possibly; and where they cannot, where there is a necessity of differing, had they made Conscience to keep their diffences from appearing in Public, to have their private opinions and faith to themselves and not entangle the weak with their doubtful Disputations; forbeareing to judge or despise those that are not of their opinion, loving them still as Brethren, not censuring them as Profane, Antichristian, fighters against God, men that will wilfully shut their eyes against the Light; had these things (I say) been attended to on all hands, our breaches had never been so great as now they are, nor should the lovers of truth and Peace have had so much cause to lament them.  

a P. 40  But where is the fault you will say? True it is there are divisions, sad divisions, danger threatening divisions among us, but where is the fault? I know there are many that lay all the fault upon those whom they call Presbyterians, and say it is their rigour, and their pride and ambition, their Spirit of Domination that is the cause of all these divisions; Thus say the Antinomians, and thus the Separatists, and thus the Anabaptists, and thus the others say. Now the Lord judge between us and them, and let his people that hear judge this day.  
Who are they that divide in judgement from all the Reformed Churches of Christ in the world, that have Opinions and judgements differing from the Opinions & judgements of all the Reformed Churches? we or the Anabaptists? we or the Separatists, we or the—? Possibly they will all say, they are of the same Opinion with the Reformed Churches in fundamentals, as well as we, and their differences, are but in minutioribus. Now supposing this to be true (as it may be in some of them) why then do they transgress the Apostles rule? why do they not if that it be in matters of lesser moment wherein they differ from us, why do not they keep their opinions private, and have their saith unto themselves before God? why do they upon so small differences (if the differences be so small) withdraw from Communion with us and the rest of the Churches, and gather themselves into distinct and separate Churches?— their holding one head & one faith, doth not excuse them from being guilty of breach of Unity and downright Schism, so long as they hold not one body, one baptism. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Beza annot. in 1 Cor. 1. 10.  est cum alii aliis etc. Schism or division (saith he) is this; When men are so addicted to some men, or to some outward rites, that though they do agree in the chief points of Religion, yet they are estranged in their minds, and engage themselves into parties and factions. Now who are they that though they profess to agree with us in Doctrine have yet made a secession, withdrawn themselves gathered Churches, engaged Parties? Consider and give sentence.  
Who are they that have most broken the band of Love? There is great fear what the Presbyterians will do if once they get power into their hands; but in the mean time what do others? who are they that brand their Brethren with the Title, Proud, Time-servers, Prelatical, Tyrannical, Antichristian? And what is this less than Persecution.  
Who are they that have been farthest from condescending to their Brethren for peace and union sake? were it fit, I could say something of this, yea much: I could tell you much hath been yielded and much more would be yielded, yea almost any thing, but that one thing that would lay a foundation of perpetual Division and dis-union in Families, Church, Kingdom? Who are they that profess an utter impossibility of reconciliation or union, and plead for nothing but Toleration, Toleration, and some for Toleration in the utmost Latitude, to Papists, Jews, Turks, the very artifice whereby the Arminians in Holland sought to gain a party, and strength unto themselves? Resolve these Questions, and they will resolve you who are most guilty of these Divisions.  

a M. Rich: Vines Ser. before the Com: Mar: 10. 1646. Lond. print. for Abel Roper. 1647 p. 1.  By a Declaration set forth above Thirty years ago, King James (of Famous memory) was pleased to let the World know, not only how ill he resented, and how much he detested the Vorstian, and Arminian Doctrines, then newly born and in their swadling-cloaths; but also how solicitously he interposed with the State's General of the United Provinces, against their admittance of Vorstius into the place of Divinity Professor of Leiden, or into their Country. And that he might decline the envy of being in alienâ Republicâ curiosus, he bears himself upon that common rule, Paries cum Proximus ardet, when a Neighbour's house is on fire, it concerns all in the Neighbourhood to look about them. This Vigilancy condemns our (I know not what to call it, I wish no worse might be said then) insensibleness and security. For what were those sparks at that time smoking in a remote corner, in comparison of that fire which now flames forth at every corner of our house, blown up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or liberty of all Religions, which may be justly called, the Golden Calf of these times, whereunto many are not unwilling to contribute their strength & Policy, and whose Birthday, they would not fear to call festum Jehovae, an acceptable day unto the Lord. Are not the errors which are rife amongst us, either by infecting Persons of Place and Quality, grown into that boldness? or by carrying away Barnabas also, crept into that credit? or by spreading far and wide, risen to that strength? that they do face, if not seem able to put into danger of routing, our common Faith, Public Worship, authorized Ministry, long and much expected, and promised Reformation. This to the common Enemy, is the Cape of good hope; the sound part are afraid, lest the Truth should come to beg for poor quarter, and be led Captive, following the Chariot of triumphant Liberty. Some think that Episcopacy in his Pontificalibus, may by this means be retrived, and recalled from exile, to which it was sentenced by the Covenant. Many that are as distant in their Opinions as the two Poles, yet moving upon one axletree, or tied together by the tails of common Interest, doubt not but by laying their stocks together they shall be able to bid fair for a Toleration.  
And that we might not be left alone to wonder at ourselves, our sympathising Brethren abroad do wonder also, That we should be made the common Sewer to receive the Garbage of other Churches, and that their stinking snuffs should be allowed Candlesticks here in England.  
In this sad Posture of things, all men's eyes have been upon the Parliament, and every one saith, Is there no Balm in Gilead? Is there no Physician there? Why then is not the health of the Daughter of my People recovered?  

a M. Simeon Ash Serm. before the Lords Feb. 26. 1644. Lond. printed for Edw. Brewster 1645. p. 32.  Endeavour vigorously to compound our Differences in Ecclesiastical concernments. Alas, alas, my heart aches, because of our breaches. Let mine eyes run down with tears night and day, and let them not cease, for the Virgin Daughter of my People is broken with a great breach, with a very grievous blow, Jer. 14. 17. What Factions and Fractions, what Schisms and Sepatations, what Rents and Divisions are in this poor, distracted, Distressed Church of England? how should either Kingdom or Church divided stand? God forbidden, but tender respect should be had to tender Consciences. But (Right Honourable) I beseech you take heed, least under that pretext, you think of Tolerating all Religions amongst us. Such Liberty (I am afraid) would usher in Libertinism, and hasten our desolation.  

a Mr. James Cranford Serm. before the L. Mayor Feb. 1. 1645 Lond. printed for Char: Greene 1646. p. 11. & 12.  It is commonly replied in Pulpits, in Presses, That a Toleration of all consciences, even Antichristian, would be a Sovereign remedy to cure all dissensions, and an effectual means to compose the Wars of Christendom: all the blood that hath for so many years been shed, is charged upon the restraint of this licentiousness, ignorantly or maliciously termed Persecution.  
I answer, it is besides my purpose to discuss this question of Toleration, only for the present I inquire, First; Would these men that so hotly defend it, grant that Toleration (if they had power in their hands) to others which they desire for themselves? I doubt it. The Arrians did sometimes seem as earnest enemies to Persecution as these men; yet when they had Authority on their side, they raised Persecution against the Orthodox, more terrible than the heathen Emperors against the Christians, which the Churches of the East most grievously 
b Binii Tom. 1 conc. p. 686.  complained of.  
Athanasius at large describeth, and having spoken much of their inhuman, and more than belluine cruelty against all Sexes, all Ages, both living and dead, concludes, 
Epist. ad Solitar.  that he had said less than their inhumanity was, because it exceeded all expression.  
The Donatists did ordinarily plead for Toleration, and seemed the most inveterate enemies to all disturbance for Conscience sake; yet when under the Apostate Julian they had gotten power, who can declare (saith 
a Con. lit. Petil: l. 2. c. 82.  Austin) what havoc they made of the Orthodox? 
b Opt. count. Parm. l. 2. 3.  All Africa was filled with blood and desolation; Men were rend, Matrons dragged, Infants slaughtered, Women with child miscarried, none were secure in their houses, the ways were not safe for Travellers; the Letters of them that boasted to be the Captains of the Saints were terrible to all. Are our men led by another Spirit? Sure I am, that one of them, that with most earnestness, or impudence pleads for Toleration, was lately of another mind in the case of Familists and Antinomians in New-England.  

c P. 13.  Secondly would such Toleration, conduce to the establishing of Peace in the Commonwealth? hath it ever done it? Possible it is, that the equality of Powers may persuade each Party for a Season to suppress their inward rancour; can Toleration take it away, so that it shall not break out upon sensible advantages by the increase of strength? let the experience of former Ages, and present times teach this.  
Error may Tolerate error, saevis inter se convenit urfis, but can darkness agree with light? or Wolves with Sheep? 
d De praescrip. count. Haeret. c. 41.  Tertullian observes concerning Heretics of old, they agreed well enough one with another; for though they differed in private opinions, yet they joined in one, in the opposing of Truth. You Persecute (saith Austin of the 
P. 14.  Donatists) where you are able; where you Persecute not, you are not able to do it, restrained by the fear of Laws, or envy, or the multitude making resistance.  
I have been long upon this point; but I will conclude it, with that solemn Embassy, which the Orthodox Fathers, Assembled in Council at Sirmium, sent to the Emperor Constantius. I have insisted the longer, 
a Athan. de Syn. Arim. & Sele●●.  that it might appear to all, that the Toleration of Error, is not a way to Peace, as some men pretend, but to disorder and confusion: And yet I am not an enemy to Peace, but a friend to Truth, and Holiness, without which no Man shall see God.  

b A serious & passionate Admonition to the Clergy; in the words of M. Tho. Edward's in his Gangra●: part. 1. p. 84 Lond. print. for Ralph Smith at the bible in Cornh●ll 1646.  Ministers ought now to be intent to the errors of the times, both in Doctrine and Practice, and observe what is the proper work of the day, and Preach accordingly, taking heed of being guilty of sinful silence, whilst Christ and his truth suffers. We have too many wounds with which we have been wounded, in the house of our friends: many Ministers have and do undo us; some by their total silence; others by speaking too favourably of the Sects, and too much daubing; 'tis high time now to speak out, when the truth of God, the Faith once delivered to the Saints, more precious than our lives, is almost lost, three Kingdoms almost ruined, and all the reformed Churches in their Truth and Peace hazarded. They that can now be silent, well contented, and let the Wolves come freely and not bark, they deserve to be accounted dumb dogs. Let therefore, all Go●ly Orthodox Ministers, who would not have all run to ruin, stir up themselves, and lift up their voices like Trumpets, stand no longer looking on, as idle spectators, or halting between two; for he that is not now with God in his cause is against him, and he that gathereth not scattereth— And that Ministers in our times may be a means to prevent and suppress the Errors, Heresies and Schisms, they must not only often preach against them, but they should set themselves against all the ways by which Errors are come in, and are farther coming upon us, and oppose them by Preaching & writing; as laymen's Preaching, the Gathering of Churches, and above all a Toleration, for that would be an open door, at which all kind of Heresies would come in, and no man could keep them out: and therefore if Ministers will witness for Truth and against Errors, they must set themselves in a special manner against a Toleration, as the principal inlet to all Heresy and Error; And if a Toleration be granted all preaching will not keep them out: For as it hath been answered the Patrons of Images, (who plead let them stand, but Preach against the Worshipping of them) that if they stand, preaching will not take away all the danger; 'tis not sufficient to keep the People from all Idolatry; so say I in this case. If a Toleration be granted, the Devil will be too hard for us, though we preach never so much against them. A Toleration will undo all. First bring in Sceptisme in Doctrine, and looseness of Life, and afterwards all Atheism.  
The Patrons of Error, because they cannot at first plead for such and such Doctrines in terminis, and yet hold them, and would have them propagated, therefore they plead for a Toleration, which once being granted they will come in then of course. O let the Ministers therefore oppose Toleration, (as being that by which the Devil would at once lay a foundation for his Kingdom to all Generations) witness against it in all places, possess the Magistrate of the Evil of it, yea, and the People too, showing them how if a Toleration were granted, they should never have peace in their Families more, or ever after have command of Wives, Children, Servants, but they and their Posterities after them are like to live in discontent, and unquietness of mind all their days.— 
a p. 87.  I might show how the Pastors of the Reformed Churches (namely those who were stars of the First Magnitude) were against the Toleration of Anabaptists, Libertines, and other Sectaries in their time, and what they did and writ against it; as Calvin, Zuinglius, Peter Martyr, Philip Melancthon, Zanchius, Beza, Knox, Bullinger, Musculus,— 
b p. 88  As also how in England in Queen Elizabeth's days, learned Bishops and Godly Ministers were against the suffering of many Religions in this Kingdom: as Bishop Jewel, Bishop Babington, Bishop Bilson, Mr. Cartwright, & Mr. Perkins, who in his learned works on Revel: 2. 20. speaks thus; Every man is not to be left to his own Conscience; to teach and hold what Doctrine he will▪ But all such men or women as teach erroneous Doctrine, by the Government of the Church are to be restrained.— 
c p. 91.  Did I say the Arch-Bishops, Bishops, Deans, Doctors, Court-Chaplains, and Bishops-Chaplains, (for there were some of all these sorts opposed) hazard the favour of King, Nobles, great Courtiers, the loss of all their Preferments, Archbishoprics, Bishoprics, Deaneries, great livings to withstand a Toleration; And shall the Ministers of our times suffer a Toleration of all Sects to come in upon us, in a time when the greatest Reformation is pretended that ever was in this Kingdom, and a Parliament fitting, and be either wholly silent or oppose saintly; be afraid of displeasing some great man, or hazarding a little estate and liberty? was the Lukewarm Angel whom God hath cast out of his Church, for not being zealous enough, yet so zealous as to hazard all against a Toleration of Popery? And shall the Presbyterians Orthodox Godly Ministers be so cold as to let Anabaptism, Brownism, Antinomianisme, Libertinisme, Independency, come in upon us, and keep in a whole Skin? Certainly the Bishops and their Chaplains shall rise up in judgement against the Ministry of this Generation, who appeared against the mind of the King, Councils, and so powerful a faction as was for Popery, and the Toleration of it in those days, if they be silent or meally mouthed, besides the shame and dishonour of it here, before the Churches abroad, and good men at home, who will lay all the blame upon the Ministers, and say, We may thank them for this, for dealing no more freely, nor faithfully with the Kingdom, crying out, an unworthy Assembly, an unworthy Ministry in City and Country, to sit still and suffer all these Errors and poisonous Principles, in Books, Sermons to come in upon us, and to pass unquestioned.  
O for some Gabriel powel's, D●wnams, Abbots &c: 
O for a Burgess, a Calamy, a Case, a Baxter, an Edward's etc. to write Preach, etc.  to write, preach, remonstrate, protest against the Errors and ways of these times. 'tis want of courage and speaking out hath undone us; and 'tis only boldness and freedom in speakeing, to declare particularly such books come forth, such Sermons preached, such practices played, such persons preferred and suffered, such partiality used &c: in reference to the Sectaries, that must recover us; there's no way to put a stop to things, and save all from ruin, but present courage and Heroic resolution, and let's speak out, and suffer no longer a company of giddy cunning self-seeking Sectaries, to betray the Truth of God, and to abuse and undo two Kingdoms— Lets therefore fill all Presses, cause all Pulpits to ring, and so possess Parliament, City, and whole Kingdom against the Sects, and of the evil of Schism, and a Toleration, that we may no more hear of a Toleration, nor of Separated Churches, being hateful names in the Church of God. AMEN AMEN.  

a An Additionall Testimony of M. Nath: Newcomen Serm. at Paul's Feb. 8. 1645. p. 12.  For if it be lawful for every man to entertain and hold what opinion he pleaseth, how differing soever from the opinion and judgement of the rest of the Church and People of God, yet this is his opinion, and his judgement is persuaded of it, and he must follow his own judgement, and this liberty of judgement be (as some say) Liberty of Conscience, part of the Liberty purchased by Jesus, and to restrain it, or set bounds to it, is in their language Persecution, Tyranny, etc. If this were true, sure Paul did very ill, to charge the Corinthians with so much authority, to be of the same mind, and of the same judgement. Might not some among the Corinthians have said to Paul, This is hard usage, this is to rack a low man to the same length with a taller, and to cut a tall man to the stature of one that is low? What, the same judgement? and the same mind? will not Paul allow difference of lights and sights? Might not some one among the Corinthians have said, What if I am of opinion that there is no resurrection, what hath Paul or any man to do with that? it is my conscience, and it is my liberty, and what hath any man to do with my conscience more than I with his? might nor Hymaeneus have said; What if it be my Opinion, that the Resurrection is passed already, what hath Paul to do with that? Yes, saith Paul, if ye persist obstinate I will Excommunicate you, I will deliver you up to Satan, that you may learn not to Blaspheme: Certainly this shelter, this Asylum of error, falsely called Liberty of Conscience, was not thought of in former times.  
THus far these Famous Divines, whose very words I have transcribed, and that faithfully, never adding so much as one syllable of my own, unless in the Margin, where I have sometimes taken a little Liberty.  
I do much hope (upon a serious perusal) you will confess these Testimonies both pertinent and convincing, and therefore I might here take occasion to consult my own ease, and your patience. But because (as I have found by sad experience) Prejudices are strong, and evil Habits (which have been long in contracting) are not suddenly removed, (as an effectual means (through God's blessing) of your farther Conviction) I shall entreat your perusal of these following Authorities.   

A LETTER OF THE Presbyterian Ministers in the City OF LONDON, Presented the First of Jan. 1645. to the Reverend Assembly of DIVINES, Sitting at Westminster by Authority of Parliament AGAINST Toleration.  
To Our Reverend, Learned, and Religious Brethren, the Prolocutor, and the rest of the Divines Assembled, and now sitting at Westminster, by Authority of Parliament: These present.  
Reverend and beloved Brethren,  
WE are exceedingly apprehensive of the desirableness of our Church's Peace, and of the pleasantness of brethren's Unity, knowing that when Peace is set upon its proper Basis, viz: Righteousness and truth, it is one of the best Possessions, both delectable and profitable: like Aaron, ointment, and the dew of Hermon. It is true, by reason of different lights, and different sights among Brethren there may be dissenting in Opinion; yet, 
a What is the keeping conventicles or private meetings but separating from our Church communion.  why should there be any separating from Church-Communion? The Church's Coat may be of divers colours, yet, why should there be any rent in it? Have we not a Touchstone of Truth, the good word of God; and when all things are examined by that word, then that which is best may be held fast; but first they must be known, and then examined afterward. If our dissenting Brethren after so many importunate entreaties would have been persuaded (either in zeal to the truth, or in sincere love to the Church's peace, and unity among Brethren, or in respect to their own reputation by fair and ingenious dealing, or 
b Yet the Ministers of this persuasion made as little conscience of their Subscriptions, Promises, yea▪ Oaths of Canonical Obedience to their respective Diocesans.  in Conscience to their promise made with the Ministers of London now five years since, or any such like reasonable consideration) at last to have given us a full narrative of their Opinions, and Grounds of their Separation, we are persuaded they would not have stood at such a distance from us as now they do: But they chose rather to walk by their own private lights than to unbosom themselves to us their most affectionate Brethren; and to set themselves in an untrodden way of their own, rather than to wait what our Covenanted Reformation, according to the word of God, and 
c Show us the example of one reformed Church which alloweth her Minister's liberty not to use her establishd Rites and Ceremonies.  examples of the best reformed Churches would bring forth. But the offence doth not end here, it is much that our Brethren should separate from the Church, but that they should endeavour 
d This is plainly our brethren's design and endeavour at this time.  to get a warrant to Authorise their Separation from it, and to have Liberty (by drawing members out of it) to weaken and diminish it, till (so far as lies in them) they have brought it to nothing; this we think to be plainly unlawful, yet this we understand is their present design and endeavour. Wherefore (Reverend Brethren) having had such large experience of your zeal of God's glory, your care of his afflicted Church, your earnest endeavours to promote the complete Reformation of it, and of your ready concurrence with us in the improvement of any means that might be found conducible to this end; we are bold to hint unto you these our ensuing Reasons against the Toleration of Independency in this Church.  
1. The desires and endeavours of Independents for a Toleration, are at this time extremely unseasonable and preproperous: for,  
1. The Reformation of Religion is not yet perfected and settled amongst us, according to our Covenant. And why may not the Reformation be raised up at last, to such purity, and perfection, that truly tender Consciences may receive abundant satisfaction, for aught that yet appears?  
2. It is not yet known, what the Government of the Independents is, neither would they ever yet vouchsafe to let the World know, what they hold in that point, though some of their Party have been too forward to challenge the London Petitioners, as led with blind Obedience, and pinning their souls upon the Priest's sleeve, for desiring an establishment of the Government of Christ, before there was any Model of it extant.  
3. We can hardly be persuaded, that the Independents themselves (after all the stirs they have made amongst us) 
e The Presbyterians (although often pressed thereunto) will not declare wherewith they would be all concluded, how far they mean to go, and where to stay in their desires of Toleration, and condescension.  are as yet fully resolved about their own way, wherewith they would be concluded, seeing they publish not their model (though they are nimble enough in publishing other things) and they profess Reserves, and new Lights, for which they will (no doubt) expect the like Toleration, and so in infinitum. It were more seasonable to move for Toleration, when once they are positively determined how far they mean to go, and where they mean to stay.  
II. Their desires and endeavours, are unreasonable, and unequal in divers regards.  
1. Partly because no such Toleration, hath hitherto been established (so far as we know) in any Christian State by the Civil Magistrate.  
2. 
f It's notorious Presbytery would not in the late times tolerate Episcopacy.  Partly, because some of them have solemnly professed, that they cannot suffer Presbytery; and answerable hereunto is their practice in those places where Independency prevails.  
3 And partly because 
g To grant indulgence unto a few, would offend many more of all Parties. Why may not Independents, and all other Sectaries, desire the same favour, in case they provide Readers or Churches.  to grant to them, and not to other Sectaries, who are free borne as well as they, and have done as good service as they to the Public (as they use to plead) will be counted injustice and great Partiality; but to grant it unto all, will scarce be cleared from great impiety.  
III. Independency is a Schism  
1. 
h Ye already do, & (in case your Toleration be granted) will draw our members from our Congregations, which ye acknowledge true Churches.  Independents do departed from our Churches and so acknowledged by themselves.  
2. They draw and seduce our members from our Congregations.  
3. 
i Ye do in effect set up Separate Churches.▪  They erect separate Congregations, under a separate and undiscovered Government.  

k Ye receive not the Sacraments (except some few) in our Churches but 〈◊〉 private meetings,  They refuse Communion with our Churches in the Sacraments.  
5. Their Ministers refuse to preach among us as Officers.  
6. Their members, if at any time they join with us in hearing the Word and Prayer, yet they do it not as with the Ministerial Word and Prayer, nor as the Acts of Church Communion  

l No Schism is to be Tolerated▪ as ye grant. But Presbytery is a Schism Now, as much as Independency w●● by you declared to be Then. Therefore, (according to your own grounds) it 〈◊〉 not to be Tolerated.  Now we judge that no Schism is to be Tolerated in the Church 
* Schisms.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor: 1. 10. 1 Cor: 12. 25. 
* Divisions.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom: 6. 17. with 1 Cor. 3 3. Gal: 5 20.  
iv 
m The same would follow if Presbytery were Tolerated.  Many mischiefs will inevitably follow upo● this Toleration, and that both to Church and Commonwealth.  
First to the Church, as,  
1. Causeless and unjust revolts from our Ministry, and Congregations.  
2. Our People's minds will be troubled, and in danger to be subverted, as Acts 15. 24.  
3. Bitter heart-burnings among Brethren, will be fomented and perpetuated to Posterity.  
4. The Godly, painful, Orthodox Ministry, will be discouraged and despised.  
5, The life and power of Godliness will be eaten out by frivolous disputes, and vain janglings.  
6. The whole course of Religion in private Families, will be interrupted and undermined.  
7. Reciprocal Duties between persons of nearest and dearest Relations will be extremely violated.  
8. The whole work of Reformation, especially in Discipline and Government will be retarded, disturbed, and in danger of being utterly frustrate and void, whilst every person shall have liberty, upon every trivial discontent at Presbyterial Government and Churches, to revolt from us, and list themselves in separated Congregations.  
9 All other Sects and Heresies in the Kingdom will be encouraged to endeavour the like Toleration.  
10. All other Sects and Heresies in the Kingdom will safeguard and shelter themselves under the wings of Independency, and some of the Independents in their Books, have openly avowed, that they plead for Liberty of Conscience as well for others as for themselves.  
11. And the whole Church of England, in short time will be swallowed up with destruction and confusion. And God is not the Author of confusion but of peace. 1. Cor: 14. 33.  
Secondly to the Commonwealth. for,  
1. All these mischiefs in the Church will have their proportionable influence upon the Commonwealth.  
2. The Kingdom will be woefully weakened by scandals and Divisions; so that the enemies of it, both domestical and foreign, will be encouraged to plot and practice against it.  
3. It is much to be doubted, lest the power of the Magistrate, should not only be weakened, but even utterly overthrown, considering the Principles and practices of Independents, together with their compliance with other Sectaries, sufficiently 
a And are not Presbytarian principles known to be so too.  known to be Antimagistratical.  

b And as inconsistent with other Oaths imposed by Lawful Authority, which that was not.  V Such a Toleration is utterly repugnant and inconsistent with that solemn League and Covenant, for Reformation and defence of Religion, which not only both houses of Parliament, but also persons of all sorts in both Kingdoms of England and Scotland, have subscribed, and with hands lifted up to the most high God have sworn: 
a Which Oaths have been taken by most of the chief sticklers for Toleration, and with a True intention (it was hoped) to perform the same.  which Covenant likewise, both you, and we, and those that most earnestly pursue the establishment of Toleration, have made (or should have made) in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer at the Great day, when the secrets of all hearts shall be disclosed. For,  
1. This is opposite to the Reformation of Religion, according to the word of God, and the example of the best reformed Churches, Article 1.  
2. 
n The Toleration of Presbytery is no less destructive to the conjunction and uniformity of all the three Kingdoms then Independency.  It is destructive to the three Kingdoms nearest conjunction and uniformity in Religion and Government, which might lead us and our posterity after us as Brethren to live in faith and Love Art. 1.  
3. 
o Seeing Presbytery is as much a Schism from Episcopacy, as Episcopacy or independency was from Presbytery, why do they now, in stead of extirpation, desire the Toleration of it, contrary to your Covenant.  It is plainly contrary to that extirpation of Schism and whatsoever shall be found contrary to sound Doctrine, and the Power of Godliness, which we have sworn sincerely, really, and constantly to endeavour without respect of persons.  
4. 
p Toleration of Schism rendereth Magistrates and Ministers accessary to the Errors, Sins, and Destruction of seduced and deluded People.  Hereby we shall be involved in the guilt of other men's sins, and thereby be endangered to receive of their Plagues Art. 2.  
5. It seems utterly impossible (if such Toleration should be granted) that the Lord should be one, and his name one in the three Kingdoms. Art, 2.  
6. This will palpably hinder the Reformation of Religion, inevitably divide one Kingdom from another, and unhappily make factions and parties among the People contrary to this League and Covenant; of which evil offices, whosoever shall be found guilty, are reputed in the Words of the Covenant 
q The Toleration of deformity, even in little Matters, sometimes causeth factions and parties amongst the People. Let Us have a care we be not Incendiaries, or evil Instruments for Sacrilegious spirits to work by ill affected as well to Presbytery as Episcopacy  Incendiaries, Malignants Malignants and evil Instruments, to be discovered, that they may be brought to public trial, and receive condign punishment. Art. 4. & 5.  
These are some of the many Considerations, which make deep impressions upon our spirits, against that great Diana of Independents, and all the Sectaries so much cried up by them in these distracted times, viz. A Toleration, a Toleration. And however, none should have more rejoiced then ourselves in the establishment of a Brotherly, Peaceable, and Christian accommodation; yet this being utterly rejected by them, we cannot dissemble how upon the  grounds, we detest and abhor the much endeavoured Toleration. Our Bowels, our Bowels are stirred within us, and we could even Drown ourselves in Tears, when we call to mind, how long, and sharp a travel this Kingdom hath been in for many years together, to bring forth that blessed fruit of a pure and perfect Reformation; and now at last after all our pangs, and dolours, and expectations, this Real and through Reformation, is in danger of being strangled in the Birth, by a lawless Toleration, that strives to be brought forth before it.  
Wherefore (Reverend and Beloved Brethren) we could not satisfy ourselves, till we had made some discovery of our Thoughts unto you about this matter; not that we can harbour the least jealousy of your zeal, fidelity, or industry in the opposing, and extirpating of such a root of gall and bitterness, as Toleration is and will be, both in present and future Ages; but that we may what lies in us, endeavour mutually to strengthen one another's resolutions, against the present growing evils, and that our Consciences, may not smite us another day for sinful silence, or sluggish deficiency in any point of Duty, tending to the glory of Christ, Honour of the Truth, Peace of the Church, Perfection of Reformation, Performance of our Covenant, and Benefit of present and succeeding Generations.  
From Sion-Colledge Lond. Decemb. 18. 1645. Subscribed by Us your Affectionate Brethren, and Fellow-labourers in the work of the Ministry, to whom Truth and Peace is very precious.   

The Judgement of King JAMES and His Privy-Council against Toleration.  
Transcribed verbatim out of Judge Crooks Reports. Term. Mich: Anno 2. Jacobi Parag. 13. Part. 2. p. 37.  
MEmorandum, that by command from the King, all the Justices of England, with divers of the Nobility viz. The Lord Ellesmere Lord Chancellor, the Earl of Dorset Lord Treasurer, Viscount Cranbourne Principal Secretary, the Earl of Nottingham Lord Admiral, the Earls of Northumberland, Worcester, Devon, and Northampton, the Lords Zouch, Burghley, and Knowles, the Chancellor of the Duchy, the Archbishop of Canterbury, the Bishop of London, Popham chief Justice, Bruce Master of the Rolls, Anderson, Gawdy, Walmesly, Fenner, Kingsmill, Warberton, Savill, Daniel, Yeluerton, and Snigg, were assembled in the Star Chamber; where the Lord Chancellor, after a long Speech made by him, concerning Justices of Peace, and his Exhortation to the Justices of Assize; and in discourse concerning Papists and Puritans, Declaring how they both were disturbers of the State, and that the King intended to suppress them, and to have the Laws put in execution against them, Demanded of the Justices their Resolution in three things.  
First, Whether the Deprivation of Puritan Ministers by the High Commissioners, for refusing to Conform themselves to the Ceremonies appointed by the last Canons, was Lawful? Whereto all the Justices answered.  
That they had conferred thereof before, and held it to be lawful, Because the King hath the Supreme Ecclesiastical Power, which he hath Delegated to the Commissioners, whereby they had the Power of Deprivation, by the Canon Law of the Realm, and the Statute of 1. Eliz. which appoints Commissioners to be made by the Queen, doth not confer any new Power, but explain and declare the ancient Power. And therefore they held it clear, That the King without Parliament might make Orders and Constitutions for the Government of the Clergy, and might deprive them, if they obeyed not; And so the Commissioners might deprive them. But they could not make any Constitutions without the King, and the divulging of such Ordinances by Proclamation is a most gracious Admonition; And for as much as they have refused to obey, they are lawfully deprived by the Commissioners ex Officio without Libel Et ore tenus convocati.  
Secondly, Whether a Prohibition be grantable against the Commissioners upon the Statute of 2. H. 5. if they do not deliver the Copy of the Libel to the Party; whereto they all Answered, That that Statute is intended where the Ecclesiastical Judge proceeds, Ex officio & ore tenus.  
Thirdly, Whether it were an offence punishable, and what punishment they deserved, who framed Petitions, and collected a multitude of hands thereto, to prefer the King in a public cause as the Puritans had done, with an Intimation to the King, That if he denied their Suit, many Thousands of the Subjects would be discontented? Whereto all the Justices answered, that it was an offence finable at discretion, and very near to Treason and Felony in the punishment, for they tended to the raising of Sedition, Rebellion and discontent among the People: To which Resolution all the Lords agreed and then many of the Lords declared.  
That some of the Puritans had raised a false Rumour of the King, how he intended to grant a Toleration to Papists: which offence the Justices conceived to be heinously finable by the Rules of the Common Law, either in the King's Bench, or by the King and his Council: or now since the Statute of 3. H. 7. in the Star-Chamber. And the Lords severally declared how the King was discontented, with the said false Rumour, and had made but the day before a Protestation unto them, That he never intended it, and that he would spend the last drop of blood in his body before he would do it; and prayed that before any of his Issue should maintain any other Religion then what he truly professed and maintained, that God would take them out of the World.   

VOTES etc. OF THE Honourable House of COMMONS Feb. 5. etc. 1662. Upon Reading His Majesty's Gracious Declaration and Speech etc.  
Die Mercurii 25. Feb. 15. Car. R.  
Resolved etc. Nemine contradicente, That the humble Thanks of this House, be returned to His Majesty, for his Resolution to Maintain the Act of Uniformity.  
Resolved etc.  
That it be presented to the King's Majesty, as the Humble Advice of the House, That no Indulgence be granted to the dissenters from the Act of Uniformity.   

Most Gracious Sovereign,  
THe Knights, Citizens, and Burgesses, of the Commons house of Parliament, did with great joy receive your Majesty's most Gracious Speech, at the opening this Session of Parliament: And being thereby invited to consider of their Declaration of the Twenty sixth of December last; they have with all Sobriety, Duty, and Affection, examined the grounds thereof, and do by me present unto your Majesty their most hearty Thanks for the same, and humble Advice thereupon; both which, I do beseech your Majesty, that you will vouchsafe me to deliver in their own words.  
May it please your most excellent Majesty,  
We your Majesty's most Dutiful and Loyal Subjects, the Knights, Citizens and Burgesses of the House of Commons in Parliament Assembled, having with all fidelity and obedience considered of the several matters comprised in your Majesties late Gracious Declaration of the 26 of Decemb. last, and your most gracious Speech at the beginning of this present Session,  
Do in the first place for ourselves, and in the names of all the Commons of England, render to your Sacred Majesty, the Tribute of our most hearty Thanks for that infinite Grace and Goodness, wherewith your Majesty hath been pleased to publish your Royal intentions, of adhering to your Act of Indemnity and Oblivion, by a constant and Religious observance of it. And our hearts are further enlarged in these returns of Thansgiving when we consider your Majesty's most Princely, and Heroic Professions of relying upon the Affections of your people, and abhorring all sort of military and arbitrary Rule. But above all we can never enough remember, to the honour of your Majesty's Piety, and our unspeakable Comfort, those solemn and endearing Invitations of us your Majesty's Subjects to prepare Laws to be presented to your Majesty, against the growth and increase of Popery; and withal to provide more Laws against Licentiousness and impiety, at the same time declaring your own Resolutions for maintaining the Act of Uniformity.  
And it becomes us always to acknowledge and admire your Majesty's Wisdom in this your Declaration, whereby your Majesty is pleased to resolve, not only by sumptuary Laws, but by your own Royal example of frugality, to restrain that excess in men's expenses, which is grown so general, and so exorbitant; and to direct our endeavours, to find out fit, & proper Laws for advancement of Trade and Commerce.  
After all this we most humbly beseech your Majesty to believe, That it is with extreme unwillingness and reluctancy of heart, that we are brought to differ from any thing which your Majesty hath thought fit to propose; And though we do no way doubt, but that the unreasonable distempers of men's spirits, and the many Mutinies and Conspiracies which were carried on, during the late intervals of Parliament, did reasonably incline your Majesty to endeavour by your declaration, to give some allay to those ill humours, till the Parliament Assembled and the hopes of indulgence, if the Parliament should consent to it, especially seeing the pretenders to this indulgence, did seem to make some titles to it, by virtue of your Majesty's Declaration from Breda. Nevertheless, we your Majesty's most Dutiful and Loyal Subjects, who are now returned to serve in Parliament from those several parts and places of your Kingdom, for which we are chosen, Do humbly offer to your Majesty's great Wisdom, That it is in no sort advisable, that there be any indulgence to such persons, who presume to descent from the Act of Uniformity, and the Religion established.  For these Reasons, 
We have considered the Nature of your Majesty's Declaration from Breda, and are humbly of Opinion, That your Majesty ought not to be pressed with it any farther,  
Because it is not a promise in itself, but only a Gracious Declaration of your Majesty's Intentions, to do what in you lay, and what a Parliament should advise your Majesty to do; and no such Advice was ever given, or thought fit to be offered; nor could it be otherwise understood, because there were Laws of Uniformity then in being, which could not be dispensed with, but by Act of Parliament.  
They who do pretend a right to that supposed promise, put the Right into the hands of their Representatives, whom they chose to serve for them in this Parliament, who have passed, and your Majesty consented to the Act of Uniformity. If any shall presume to say, that a right to the benefit of this Declaration doth still remain after this Act passed,  
It tends to dissolve the very Bonds of Government, and to suppose a disability in your Majesty and the Houses of Parliament to make a Law contrary to any part of your Majesty's Declaration, though both Houses should advise your Majesty to it.  
We have also considered the nature of the Indulgence proposed, with reference to those consequences, which must necessarily attend it.  
It will establish Schism by a Law, and make the whole Government of the Church precarious, and the Censures of it of no moment or Consideration at all.  
It will no way become the Gravity or Wisdom of a Parliament, to pass a Law at one Session for Uniformity, and at the next Session (the Reasons of Uniformity continuing still the same) to pass another Law to frustrate or weaken the execution of it.  
It will expose your Majesty to the restless importunity of every Sect or Opinion, and of every single Person also, who shall presume to descent from the Church of England.  
It will be a cause of increasing Sects and Sectaries, whose numbers will weaken the true Protestant Profession so far, that it will at least be difficult for it, to defend itself against them: And which is yet farther Considerable, those Numbers which by being troublesome to the Government, find they can arrive to an Indulgence, will as their Numbers increase, be yet more troublesome, that so at length they may arrive to a general Toleration, which your Majesty hath declared against, and in time some prevalent Sect, will at last contend for an establishment, which for aught can be foreseen, may end in Popery.  
It is a thing altogether without precedent, and will take away all means of Convicting Recusants, and be inconsistent with the Method and proceed of the Laws of England.  
Lastly it is humbly conceived, that the Indulgence proposed will be so far from tending to the peace of the Kingdom, that it is rather likely to occasion great disturbance. And on the contrary; That the asserting of the Laws, and the Religion established, according to the Act of Uniformity, is the most probable means to produce a settled Peace and Obedience throughout your Kingdom: Because the variety of Professions in Religion, when openly divulged, doth directly distinguish men into parties, and withal gives them opportunity to count their numbers; which considering the animosities that out of a Religious Pride will be kept on foot by the several factions, doth tend directly and inevitably to open disturbance.  
Nor can your Majesty have any Security, that the Doctrine or Worship of the several Factions, which are all governed by a several Rule, shall be consistent with the Peace of your Kingdom.  
And if any persons shall presume to disturb the peace of the Kingdom, We do in all humility declare, That we will for ever, and in all Occasions, be ready with our utmost endeavour and Assistance, to adhere to and serve Your Majesty according to our bounden Duty and Allegiance.   

My Brethren,  
I Have now given you my Authorities, viz.  
1. The private Testimonies of twenty eminent Divines.  
2. The public Testimony of the Presbyterian Ministers in the City of London (Synodically) met at Zion College.  
3. The Authority of that Wise, and Learned King James and his Privy Council.  
4. The Votes and Reasons of the Honourable Commons Assembled in this present Parliament.  
All which I have designedly ranked in this method, that observing the order of nature, and beginning ab imperfectiori, I might gradually ascend to that which is more perfect; for such I think the Reasons of the House will be found; (to him that dares attempt them) i. e. Impregnable and unanswerable.  
I Know not how it fares with other men, (I am no judge of their honesty or Knowledge) but I am sure, as to me the premises have appeared so considerable I should think the world might suspect either my Intellectuals, or Morals, were I not thus apprehensive of so convincing a Light.  
My Brethren, (that I may deal freely with you) I am perfectly amazed, and (I had almost said) scandalised; that men so eminent for Learning, so noted for Piety, and (if we may believe themselves it being one of their grand Topickes for Indulgence) so considerable for Policy, I say, that these men should so warmly concern themselves for this Thing called Toleration, which (as I hope the premises have evinced) is not only destructive both to Church & State, but also (which prudent men would a little consider) so directly contrary to their former Principles & Practices.  
I am very unwilling to make any unpleasing Reflections, but 'tis the Language of the world (and I am not yet instructed to confute it) that it is not a Toleration, (however pretended, as the most advantageous method, that can at present be employed) but a Reformation, (that is, (as sad experience hath explained it) a total Extirpation of what ever is contrary to their humours and designs) that each different Party endeavours to establish.  
Now that this may not be rejected as a slandering design, only to make you odious to Authority, (as is commonly objected) there are several Reasons (at least strong conjectures) that seem highly to enforce the formentioned Charge.  
I am willing to conclude; and shall therefore give you my notions in gross, leaving the Analysis to your acuter Judgements.  
There are you know such things in the world, as a Jus Divinum of some one Form of Government, and a Solemn League and Covenant; both which as being directly contrary to your pretended Toleration, (had I but the leisure or ability to improve them) might easily be resolved into Volume of Arguments.  
But leaving this performance (if occasion shall require) to the management of some abler Pen, permit me very calmly to beg your Resolution to this following Proposal.  
Were you in the same Condition, (i. e,) did you enjoy the same encourageing Circumstances, that your Adversaries, the true Sons of the Church of England (through God's great mercy and the Indulgence of a gracious Prince) are at present favoured with; then lay your hands upon your breasts, and tell me, as in the Presence of the great God that shall judge the world; Whether would you then indulge either Person or Parties, that should descent from your established Discipline, be it Presbyterian, or Independent, or any other whatsoever: (e. g.) Whether would you then permit that Minister to preach publicly, that should read the Service of our Church, wear a Surplice, use the Cross in Baptism, Kneel at the Sacrament, &c: and not only so, but the utmost of whose endeavours should be employed in persuading others to the like practices, telling them that the contrary (by you observed) was irreverent and undecent, and therefore of all good Christians to be loathed and abhorred, I say tell me plainly; Is it fit to grant a Toleration and Indulgence to such a Person or no? if not, then (even yourselves being judges) neither is it fit to Tolerate you, since your Principles and Practices are as distant from his (I mean the true Son's of the Church of England) as his from yours, as destructive to his, as his to yours: and it is unreasonable (says the defender of the London Ministers Letter to the Assembly) that Independents should desire that 
Ant. Tolerat. p. 16.  Toleration from Presbyters, which they would not give to Presbyters; so say I, it is unreasonable that Independents, Presbyters, or any other Sect should desire that Toleration from Episcopacy, which they would not grant to Episcopacy. For with what face can I desire a courtesy from him, to whom I do openly profess, I would deny the same Courtesy.  
But now if you take the other member of the Contradiction, and say, you would tolerate the forementioned Person, supposeing him otherwise of a quiet, and peaceable temper; let me then desire you further to resolve me. Are you persuaded, That the Church of England requires any thing Sinful as the condition of her Communion or not? if you say, she does not (I am no little troubled to mention it, but there's no evasion) I must plainly tell you, you are no better then downright Schismatics; for Schism in the proper notion of it is nothing else, but a causeless Separation from that part of the visible Church of which we were members: now there is no sufficient cause for such Separation but 
* Unless there be something which is sinful required as the Condition of our Communion, it appears to me to be Schism to withdraw ourselves. Def: of Propos. p. 91.  Sin; it being the judgement of our best writers upon that Controversy, that nothing else could warrant our Separation from Rome but this; that she required as Conditions of her Communion somewhat in fide erroneous, or in facto impious.  
But if you are persuaded (and some of you have declared it) that she does require something which is sinful, as the Condition of her Communion, than the Case is clear; the Make falls of; and I have finished my Task; for, since all Sin is confessedly the object, not only of our hatred and aversation, but also of total extirpation (it being every one's duty not only to avoid Sin himself, but (by all lawful ways and methods) to hinder its Commission in others) I shall humbly leave it to his most sacred Majesty and the Wisdom of the Parliament to Consider;  
Whether it be either Religion, or Policy to tolerate those Persons, or Parties, which are persuaded in their Consciences, that it is a necessary incumbent Duty, not only to hate and detest, but also (by all those ways and methods which they themselves shall think lawful) to weaken, altar, & extirpate the settled Government of the Church? the which Alteration, what influence it may have upon the State, and how Destructive it may prove to his Majesty's Crown and Kingdoms, (I hope it is no breach of the Act of Oblivion to tell you) the experience of late years hath suggested a very fatal conjecture.  
FINIS.   

THE CONTENTS  

The Preface.  
The Author no scoffer at Religion. p. 2.  
The Occasion of this work. 5.  
The Author dissatisfied about Toleration. 7.  
Toleration is unpracticable. 8.  
The petitioners for Tol: scarce intelligible in their Proposals. 9  
The Testimonies of twenty eminent Divines against Toleration. 11.   

Particularly.  
Mr. Ash. 50.  
Dr. Corn: Burgess. 15.  
Mr. Baxter. 37.  
Mr. Calamy. 33.  
Mr. Case. 28.  
Mr. Cranford 51.  
Mr. Edward's. 53.  
Mr. Good. 23.  
Mr. Hardwick. 26.  
Mr. Horton. 39  
Mr. Hughes. 32.  
Mr. Lightfoot. 31.  
Mr. Newcomen 42.  
Mr. Reyner. 28.  
Mr. Salwey. 27.  
Mr. Seaman. 41.  
Mr. Thorowgood. 24.  
Mr. Vines. 49.  
Mr. Ward, 19  
Mr. Watson, 31.  
A Letter of the Presbyterian Ministers in the City of London to the Assembly, against Toleration. 61.  
The Judgement of King James and his Privy Council against Toleration. 71.  
The Votes and Reasons of this present Parliament against Toleration. 75.   

Conclusion.  
A serious reflection upon the Premises. 81.  
'Tis not Tol: but Reformation that N. C. intent. 82.  
The Reasons which caused the Author so to think. 83.  
A Proposal which N. C. are desired to resolve. ib.  
N. C. are Schismatics. 85.  
A very humble Address to his Majesty and the Parliament. 86