TOLERATION Disapproved and Condemned BY THE Authority and convincing Reasons OF I. That Wise and Learned King James and his Privy-Council. Anno Reg. 2 do. II. The Honourable Commons Assembled in this present Parliament in their Votes, etc. Feb. 25. 1662. III. The Presbyterian Ministers in the City of London met at Sion-Colledge, Decemb. 18. 1645. iv Twenty eminent Divines (most (if not all) of them Members of the late Assembly) in their Sermons before the two Houses of Parliament on Solemn Occasions. Faithfully Collected By a very Moderate Hand, and humbly Presented to the Serious Consideration of all Dissenting PARTIES. LONDON, Printed for Francis Oxlad Sen. and are to be Sold by John Williams in Cross-Keys Court in Little-Brittain, 1670. The Names of those eminent Divines, whose Testimonies are recited, are as followeth, viz. Dr. Cornelius Burgess Mr. John Ward Mr. William Good Mr. Tho. Thorowgood Mr. Humph. 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. TOLERATION Disapproved and Condemned, etc. Humbly Presented to the serious Consideration of all Dissenting Parties. My Brethrens, THE Lord Jesus (who knows all our Hearts, and before whose great Tribunal both you 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 curiosity 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 found 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 vindica●● 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 found 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 Ld. a Advertisements touching th● Church of England, in his Refuse. p. 165. Verulam, that to turn Religion into a Comedy or satire, to search, and rip up Wounds with a laughing countenance; to intermix Scripture, and 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, & profane scoffing. And no lesle do I admire (what I hope you will grant I have endeavoured to transcribe) that incomparable saying of the judicious b The Preface to his 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 lesle the common than fatal mistake in the management of our Controversies) I do than humbly beg of you, that you would seriously consider the following Word 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, 'twil in all likelihood be next demanded (since this Subject hath been of late so fully, & as some think unanswerably discussed) what convincing Reasons I have to trouble, either my Brethrens to read, or myself to writ, so common, and (whilst proposals are on foot) so unwelcome a Discourse. Really (my Brethrens) did I not 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 than 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 lesle 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 lesle 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 not little affected with some resentments of a late ingenious Writer, his words are these: c Propos. for the safety of King & Kingdom. Pag 10. There are a company of people about us in the Country of Different peswasions, 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 averse from the like inquisitions. 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 william. 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 Brethrens) did very much move me: the words of my Author are these. There is a person I hope you would do a kindness for pag. 72▪ 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 the 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 than for you to be extreme towards others. I hope this can did 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 to 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 than meet with such impediments, and inconveniences as shall tender the performances (to say not worse) very far short of promise, and expectation. And for my own part (submitting still to better Judgements) I do found it so unintelligible and Vnpracticable, 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 ●ome peculiar Persons or Parties. As to the first, 'tis so perfectly wild and extravagant that (in the judgement of all sober Protestants) Protestant's) it rather deserves an explosive scorn than 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. For whilst they tell us of Reformed Religion to Disc. of Relig. Title pag 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 pag. 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 apprehended. 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 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 aford me the like satisfaction. Now that this may not be gratis and precario dictum, I shall very Faithfully lay down their own Reasons in their own Words, and than leave it to you and all men to consider, Whether it be not (morally at lest) 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 Apprehended. I speak as unto Wise men, Judge ye what I say. Dr. Cornelius Burgess Mr. John Ward Mr. William Good Mr. Tho. Thorowgood Mr. Humph. 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. The Testimonies of the Divines against Toleration. Dr. Corn. Burgess Serm. before the house of Commons Novem. 5. 1641. p. 60. London, printed for C. Meredith at the Crane in S. Paul's Churchyard. 1641. GIve me leave, I beseech you, to speak freely to you; I will do it humbly too. At your first sitting down, you expressed many brave and noble Resolutions, of giving 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 Acts, 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 and to reduce them to Order, which (as things now stand) will never be, till you put your hands to the Cure. I beseech you therefore, in the P. 63. Name of that great God, whom you serve, and who hath hitherto blessed 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— that our Church and the Government thereof may be not longer laid waste, and exposed to Confusion, under the plausible P. 64. 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 paths of righteousness and life. Serm. before 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, jest 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 endeavour the Cure? Do you not see or hear daily of the Disorders, Sects, Rents, and Schisms P. 46. that every where bud forth already, and threaten all Order, Unity, and Governments? give the water but a passage without speedy making up the Banks, and you Know how some whole Seas will break in upon us, and tender all irrecoverable and incurable. If one difficulty occurs 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 Co●nivances afterwards: there will be no curbing nor shaming of it. Nothing is so confident as ignorance, impudent as falsehood, and catching as Errors. Serm. before the Commons at a public Fast April 30 1645. p. 5. & 52. Take heed of those spirits of Error, who with fair (speciouse, pargetted, gloing 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 a 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 for ever; * that is, that they may all call upon the name of Jer. 32. 39 the Lord to serve him with one consent? Zeph. 3. 9 Did Christ ascend up on high and give gifts unto men, and gave some Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the 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? Phil. 3. 2. Doth he beseech the Romans to mark those which cause Divisions and Offences, contrary to the Doctrine which they had learned, and to And yet the Author of Libert. of Consc. (p. 32.) tells us that this Text is little 〈◊〉 the purpose. avoid them; and that upon this ground, that they who are such, serve not the Lord Jesus, but their own bellies, however by good words and fair speeches they deceive the Hearts of the simple? Rom. 16. 17. Doth he writing to the Galatians, wish, I would they were even cut of that trouble you, Gal. 5. 12. And it is such an heinous offence now, for the Faithful Servants of Christ, to advice you to the same course? O Heavens! be astonished at this; and blush for the Ignorance of some, and Impudence of others, that dare so boldly press for such a Toleration which none but ●ain destructive thoughts of carnal men can look upon without indignation and horror. Beware how you 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 Gospel, and to command all men to embrace it, but much safer to halt between two opinions? Belike Josiah went beyond his bounds, when after himself had sworn a solemn Covenant to the Lord, he made all Judah and Benjamin to stand to it, and made all that were present in Israel to serve the Lord their God. 2 Chron. 34. 32, 33. and Asia much more, when he drew all the people into a Covenant, That whosoever would not seek the Lord God of Israel, should be put to Death, Whether small or great, Man or Woman, 2 Chron. 15. 13. b The Author of Lib. of Cons. p. 28. assures us the contrary, when he tells us that what was done by the Kings of Israel & Judah, cannot be reasonably made a rule to Magistrates now under the Gospel. But the amble and 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 showed 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 lest 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. Honourable and Beloved; yet another word of Exhortation Mr. John Ward of Ipswich in his Serm. before the Commons March 26. 1645. p. 49. London printed for C. Meredith. 1645. to judge for God, and as God judgeth. 1. For God. There are matters of God, as well as matters of the King or Kingdom; the care whereof must be upon you as well as upon us; his Church, his Kingdom, his City, his House, his People, his Spouse, his Children, his Body ye as nursing Fathers, must tender the good and welfare of them, that they may found Harbour, and Protection, enjoy their just Privileges, and Liberties, wherewith Christ had made them free: not such Licentiousness as is abused for a Cloak of Naughtiness. Ye must see to Order and Unity amongst them, that there be no Rents and Schism●; surely our Saviour that Ascended into Heaven, and gave gift to men, some Apostles, etc. that we might all meet in the Unity of the Faith; and hath divers times, and after sundry manners, given that very thing in Charge to his Ministers, would not have the 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. This day, it must be sanctified. This Gospel. Ye have Authority, and it is your duty to provide that it be duly preached: That it be truly taught: not blended, adulterated, made another Gospel. P. 50. This worship; it must not be corrupted by Idolatry, superstitions, Innovations, jest God be worshipped in vain while they teach for Doctrines the Commandments of men. This Ministry; it aught to be purged, planted, lights set up in every Bowl of the Candlestick, encouraged, maintained, and abetted in the work of the Lord. These Sacraments; it is your honour as your duty to see that they be kept pure in the celebration and ministration of them. There is a booker case for it. Numb. 9 7. There were certain men, etc. 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 suppresse●; for ye bear not the sword in vain▪ ye are Gods Ministers attending continually upon this very thing. Magistrates and Ministers have (as ye see) one common style of Office; that ye in the place, and we in our Function and Order, should mind and promote the things of God; ye by the Sword, and we by the Word; you are Keepers of both Tables, the first and great Commandment, P. 15. as well as the second that is like unto it; both come sometimes as occasion is, under your cognizance. And ye know what a brand sticks to this day upon Gallio (though an Heathen Magistrate) that he cared not for the matters of the Law and Worship, (according to the Law) when question was brought; not, 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 overthrew it, jest happily ye be found even to fight against God a If this be true, the Auth. of the Prop. for King and Kingdom shown more zeal than knowledge, when having mentioned the Counsel of Gamaliel, he thus adds. I wish to the Lord, the great Ministers of our state would be content to be no wiser men than Gamaliel. p. 36. p. 26. . 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 the crafty Counsel of Achitophel, which are also recorded in the Scripture: it will not consist with other rules of the Word, and it hath been condemned as unsound, and unsafe by many godly wise men; we have more sure words of Scripture, out of which we draw the Doctrine of the Magistrates power ●nd duty in the matters of God and Religion, 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; These be they who separate themselves, sensual, not having th● Spirit. They Boast indeed (much) of the spirit, but they manifestly do the works of the Flesh. They pled 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 bore 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 requited the kindness of those who nursed them up, all the Christian World sees and feels to their cost at this day. They ask but Connivance and Toleration, but if they once meet in a Confluence, and found 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 or not they rage and swell and get over, or bear down afore them all that should stand in their way. They did seem a while to cry up the Order of Parliaments and of the Civil Magistrate, and have their persons in admiration, but merely for advantage, that so they may get above all Ecclesiastical Authority; and when they are once up to their height, what they will do with the Ladder, they hope to climb and ascend by, is not hard to conjecture; they reckon themselves the Wheat in the Field, and when once they are ripe, they will easily be content to have all that threshed of, by which they received their growth. Ye have heard of the Fable of the Snake and the Countryman that brought it unto the fire, I shall not need to apply it, already they begin to remove the old Landmarks 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 ●e 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 lest 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. I doubt not but your Souls abhor that bloody Tenet Mr. Wil Good, Serm. before the Commons, March 26. 1645. p. 36. London printed for C. Meredith. 1645. to the Souls of men, That it is the duty of the Magistrate to Tolerate all Religions. You have carried out the Dust behind the door, and this Opinion will bring all the mire in the streets into the house of God again. Cambyses had a lust to marry his Sister, and his Counsellors told him, there was no Law whereby to do it: But withal they told him, there was a Law that the Kings of Persia might do what he list, and by this he might marry his Sister. What it is that shall be unlawful, if this be lawful, for every man to make a Law and Religion for himself? Put some stop by your Authority to the growth of Errors, that are destructive, to the power of Godliness, and let not this suspend your Sanction, because some that broach them pretend to Godliness; an enemy, the more like he is to a Friend, the more dangerous. The third Use of Confutation; it is of the Remonstrants, a Sure this Gentleman is mistaken, I always thought Remonstrants and Arminians had been the same. Arminians and Socinians, who endeavour from Mr. Tho. Thorowgood's Serm. before the Commons at a solemn fast Dec. 25. 1644. p. 10. his Text, Phillip 4. v. 5. Let your moderation be known unto all men. Lond. Pr. for Chr. Meredith 1645. my Text, to get countenance for that Babylonish ●●ror, the allowance of all opinions, as if because the Apostle saith, Let your moderation be known unto all men; therefore all 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 saint 〈…〉 es in with corrupt nature; but because it offers violence to my Text, I cannot be true to it, or you, if somewhat be not added by way of Vindication; and it shall be in these Six Particulars. First, is it probable that our Apostle, who 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 might Power, Phil. 2. 1, 2. If there be any Consolation in Christ, if any comfort of Love, if any fellowship of the spirit, if any bowels and mercy's, 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 lest 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 St. Paul answer this Objection also, is Christ divided? 1 Cor. 1. 13. Consider it well, and season your consideration with that of our Master Christ himself, Mar. 9 50. Have salt in yourselves, and have peace one with another: If we were preserved by hum 〈…〉 ty from the corruptions of self-opinion, it would be no ●●rd matter to embrace unity Secondly, such allowance would prove destructive to Holiness both Personal and Domestical; Omnis Religio & nulla Religio, would soon be the same: Suppose the Husband of one opinion, the Wife of another, the Children, it may be, of one or two other, and the Servants of as many more; what shall the Master of the house do here? how perform the Family duties? diversity of Opinions, like so many Hatchets interrupting their Prayers, 1 Pet. 3. 7. chopping all Devotion and Piety in pieces: as the Duke of Wittenberg was want to say, New Garments introduce new Manners, new Manners bring in new Men, and new Men thrust out the old; so Opinions suffered will devour the old; and the Toleration of every Religion will destroy all Religion: and in conclusion leave no Religion at all. Thirdly, this Liberty is inconsistent with civil 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 Abomination, and the perdition also of seduced Souls. Fifthly, this may be currant Doctrine ●●ongst the Turks, and a Defence of Prop. p. 20. highly commends this judgement of the wise Emperor Solyman and is sorry that his Adversary is of another humour. the grand Signior told his M●s●i; that is, his chief Priest, As a Garden is beautified with variety of flowers, so his Empire would be adorned with diversities of Religion: let such Toleration found 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, a M. Hump. Hardwick, Serm. before the Commons June 26. 1644. p. 43. London, printed for C. Meredith. 1645. thing pleasing to God and profitable to the Kingdoms, by which there is, and through 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 amongst 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. Consider I beseech you (Worthy Mr. Arth. Salwey before the Commons, Octo. 25. 1643 p. 19 Lond. Pr. for C. Meredith 1644. Christians) that the Vows of God are upon you, you have abjured Neutrality in your late solemn Covenant, far be it from any of you to glory in a lukewarm 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 Baal's a Arch-Bishops, Bishops, Dedus, Chapters, etc. 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 b Honest Royalists. many Delinquents are in Prison, and yet but very few of them brought to their trial. Ye cannot preach, nor pray them c Errors and Heresies. down directly, Mr. Willi. Reyner before the Commons, Aug. 28. 1644. p. 12. and immediately— well, that which the Word cannot do, the Sword shall; that which the Water cannot wash out, the Fire will burn out; unto this particular the Apostle applies this very d Haggai 26, 7. Lo●d. printed for Sam. Enderby 1644. Text in part, namely concerning the shaking of the Heavens, etc. 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 〈…〉 bled down with Violence, and Vengeance to Hell, form whence it came. There is a word of Exhortation behind, and I beseech Mr. Tho. Cases Sermon before the Commons, May 26. 1647. p. 33. London print. for Luke Fawn at the Parrot in Paul's Churchyard. 1647. you suffer it. First, to you Honourable and noble Patriots, who are called to be Reformers and Healers of a poor broken Kingdom. Doth not indeed the punishing and suppressing of spiritual Whordoms against God, Idolatry, Heresy, Blasphemy, and the rest: doth it not belong unto you, as well as the punishing bodily Whordoms, Theft, Murder, & c.? doth it indeed belong to you only to look to the Civil peace, and to let Religion, and Truth, and the Worship of God stand or fall to their own Master? fight God, fight Devil, fight Christ, fight Antichrist; catch that catch can; you have nothing to do but to stand by and look on▪ say so than; speak out, publish it in your Declarations to the World, and let the People of England know, that it is the right and liberty, to which the Subjects of England are born, that every man hold what he please, and publish, and preach what he holds: that it is the Birth right (as some would have it) of the freeborn people of England, Every man to worship God according to his own Conscience; and to be of what Religion his own Conscience shall dictate: do so, and see (Fathers and Brethrens) how long your Civil peace will secure you when Religion is destroyed; how long it will be ere your Civil peace be turned into Civil War! for no doubt if this once be granted them, but they may in good time come to know also (there be them that are instructing them, even in these principles too) that it is their birthright to be freed from the Power of Parliaments, and 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, than look to your charge. Rom. 13. 3. 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. O therefore up and being 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 not 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 Serm. before the Com. Feb. 19 1645. p. 25. Fathers and Brethrens, how will ye call this keeping of Covenant with God? Had we a Parliament of Apostate Julians, of whom it is reported, that at what time he opened the Temples of the Heathenish Gods, he set open the Christian Churches; 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. ●2. 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 libert● of all Religion, to Eo modo putans Christianum nomen posse perire de terris, etc. destroy the True, and the Professo●● therefore too, Or had we a Parliament of careless Galliots, we should not wonder: but for a Parliament of Christians, Protestants, Professors, the Choicest, the most active that could be called out of a Christian Sat, the like not under Heaven; that these things should ●owdone, and you ●old your peace, and be able to keep your places▪ ●and not to put on Righteousness as a 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 Interest and Notions, to be filled with unspeakable trembling and astonishment, to wit, what God means to do with this poor bleeding Church, and State. If you mean that England shall be turned into a Wilderness, Serm. before the Commons, Aug 22. 1645 p. 29. and be over run with Atheism, and Heresy, and Prophainness, and Blasphemy, you may hold your hands, and you need not do it long. The Errors and Innovations under which we so Serm before the Commons, Feb. 19 1645. p. 25. much groaned of latter years, were but tolerabiles ineptiae, tolerable trifles, Childrens play, compared with these damnable Doctrines, Doctrines of Devils, as the Apostle calls them: Polygamy, Arbitrary Divorce, Mortality of the Soul; No 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 not only whispered in Corners, but Preached on the Housetop, 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. Serm before the Commons, Ma●. 26. 1649. p. 25. There be a Generation of men in the Land that stand up for all kind of false Worship; that every man may Worship God after his own Conscience; or if they will not own it in words at length, they will have it in figures: And if they may not, are ready, not only to cry, but to act Persecution Mr. John L●gh●f●ot Serm. before the Commons, Aug. 26. 1645. ● p. 30. London, printed for Andr. Crook at the Green Dragon in Paul's Church yard. 1645. and that to purpose: for while they cry Persecution gladiooris, they are ready to act Persecution o'er gladii, I pray God it may never be Englished. There is a great talk of, and pleading for Liberty of Conscience, for men do in matters of Religion, as Israel did in the book of Judges, whatsoever seemeth good in their own eyes; and how that proved there, there are sad stories that relate: I shall not go about to determine the question, whether the Conscience may be bound or not, though for mine own satisfaction, I am resolved it may, and hold it a truer point in Divinity that Errans conscientia liganda, than ligat, but certainly the Devil in the Conscience may be, nay he must be bound, or else you act not according to (a) Mr. Thomas Watson before the Commons, Dec. 27. 1649. p. 17. London printed for Ra. Smith at the B●b●e in Cornhill. 1649. 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. 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 against the Word. Deponenda est talis Conscientia. M Hughes Sermon before the Commons, May 26. 1647. p. 34 London print for John Rothwell at the Sun and fountain in S. Paul's Churchyard. Get conscience better informed. I must say that the Toleration of all things must be a destructive principle to the State or Church wherever it be allowed. Experience hath showed us no lesle 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 Doubt. tolerate all these Heresies, and protect them, and yet they prospero? who more? I desire not to deal with other Sol. States, unless I might do them good, I am now only called to our own, yet others being made exemplary, a word in soberness and truth may not offend. I suggest only these thoughts. 1. Can any man say, that prosperity is a sign peculiar unto Truth? than 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 than 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 peacably. 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 it when he can— God's Truth, my beloved, and not man example must be the Rule— if Heresies yet must be, let us mourn for what we cannot help; it is a miserable necessity when not allowed; it will be rejoicing in iniquity, either for State or Church wilfully to tolerate. Though God hath given us glorious Victories over our Mr. Ed. Calamy, Serm. before the Lord May●r, Jan. 14. 1645. p. 5. enemies, yet the Churches of Christ lie desolate; Church-Reformation is obstructed, Church-Discipline un●●●●ed, Church-Divisions increased. The famous City of London is become an Amsterdam, Separation from our Churches is countenanced, Toleration is cried up, Authority asleep.— It would seem a wonder if I should reckon how many separated Congregations, or rather Segregations, Serm. before the Lords, Dec. 25. 1644. p. 13. there are in the City: What Churches against Churches, etc. The Lord Knows that I mention these things with a sad heart. Divisions whether they be Ecclesiastical or Political in Kingdoms, Cities, and Families, are infallible causes of Ruin to Kingdoms, Cities and supra. p. 4. Families. Hereby the hearts of People are mightily distracted, many are hindered from Conversion, and even the Godly p. 14. themselves have lost much of the power of Godliness in their lives. I say the hearts of People mightily disturbed, while one Minister preacheth one thing as a Truth of the Gospel, and another Minister preacheth the quite contrary with as much Confidence as the former. If Divisions be so destructi●● to Kingdoms, Cities and Families? this reproveth those that are the Authors and Fomenters of these Divisions that ●re now amongst us. These are the 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, as the greatest Enemies of England. These are like the Salamander that cannot live but in the fire of contention. 〈◊〉 are of a Jesuitical spirit. And no doubt the heads and hands of the Jesuits are in all our Divisions. Take heed of the Land destroying opinion of those that pled for an illimited Toleration of all Religions, even of Turkisme, Judaisme, etc. The Lord keep us from being poisoned with such an Errors * This Text riseth up against Mat. 12. 25. Every Kingdom divided against itself is brought to Desolation. it. For it will divide a Kingdom against itself. It will tender it into 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 come in, the true Religion will quickly get out; and if it be as good for a man to live where nothing is lawful, as where all things are lawful, surely it is every way as uncomfortable to live where there are all Religions, as where there is no Religion at all. It is your Duty (Right Honourable) whom God hath betrusted with great power, to suppress these Divisions and Differences in Religion by your Civil Authority, as far as your are able, jest you be 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 overthrew 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 prophesy, 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 a right 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 men's Object. Consciences? By no means. But I believe it is the duty of Magistrates to keep men from infecting their Subjects Answ. with Soul-destroying Errors. If thou hast an Heretical Opinion, have it ●o 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 the man t●● 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 lest to shut up from doing hurt) one that is his Subject and polluted with blasphemous Heretical Idolatrical Opinions? Is not the Kingdom the Magistrate's House and Family? This is a certain Rule, That all the sins of the Kingdom Sermon before the Com. Oct. 22. 1644. p. 26. which are committed by your 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, than in settling of Religion; if you have taken more care to build your own Houses than God's House, this is is a crying Sin; and this makes you accessary to a Thousand sins that are committed in the Kingdom. Again, if you do not labour according to your duty, and according to your power, to suppress the Errors and Heresies, that are spread in the Kingdom; all these Errors are your Errors, and these Heresies are your Heresies, and they are your Sins, and God calls for a Parlimentary Repentance from you for them this day; You are the Anabaptists, and you are the Antinomians; and it is you that hold, That all Religions are to be tolerated, etc. And these are your Errors if they spread by your Connivance. For, the sins of the Sons of old Ely are imputed to old Ely himself. And when the People Mr. Rich. Baxters Holy Commonwealth. Addition to Pref. Prop. 6. Lond. Pr. for Tho. Vnderhil at the Anchor and Bible in S. Paul's Church yard. 1659. of Israel had prophained the Sabbath, Nehemiah contended with the Nobles of Judah for suffering them, and tells them, that it was they that did profane it; because they suffered the People to profane it, Neh. 13. 17. It was none of the Old Cause that the People should have Liberty, and the Magistrate should have no Power in all matters of 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 h●d the Kings of Israel and Jud 〈…〉 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, 〈◊〉. 10. and what was the effect? and what benefit the Calves at Dan and Bethel brought to Israel and Jeroboam's house, and the High places, and others Errors about worship; brought to the Princes and People of Judah? we need not particularly recite. Law and Providence are quite changed, if Toleration of false Worship, and other abuses of Religion, tend not to the 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 lesle than the Magistrates than more; and they are no more Lords of Faith or Conscience;) But if all Parents and Masters should give such a Liberty, it would be a crime so horrid in the nature and effects, as I am loathe 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 Thest 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 People to Sedition and Rebellion: And therefore it must tend to the Destruction of the Church, and man's souls, and consequently of the Commonwealth in the chief respects▪ if all have leave to do their worst to preach up fidelity, Mahometanism, Popery, or any false Doctrine or Worship, against the great and necessary Truths. I leave it therefore to the judgement of all men that are not fast asleep in their security, and utterly unacquainted with the advantages of the Papists, whether this design of engaging the Magistrate by a fundamental constitution, not to meddle with matters of faith and Worship, but leave them all to Christ alone, be not the present setting up of Popery in England and the delivering all the fruit of our labours, Prayers and Victories into the Papists hands. Obj. But Liberty for Popery and Prelacy is still excepted. Answ. by whom?— But if there had been an exception against Popery put in, it would have been to little purpose, as long as a general Rule is laid down that condemned that exception. For if it be the standing Rule, that matters of Religion and Faith, and all matters of Worship are out of the Magistrates power: to say than, that Popery shall be excepted from Liberty, is to say the Magistrate shall intrude into the proper Office of Christ to restrain the Papists. a Mr. Tho: Horton Ser: before the House of Peers. Dec. 30. 1646. Loud. printed by F. Neile for Sam: Gellibrand at the Brazen Serpent in Paul's Ch: yard. 1646. p. 35. Well, seeing these things are so; That sin will found out us: let this be the use we make of it, to be careful to found 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 found out sin more especially, for the safety and welfare of that State; which P. 36. they have the ordering and managing of. First, their own Personal Sins. Secondly they are to found out also the sins of the P. 37, & 38. 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 lest think so well of itself, as to come in for a Child's part. There is a Generation who look for much at your Mr. Lazar. Seaman Ser: before the Comm: Sep. 25. 1644. Lond. printed by E. G. for J. Rothwell at the, Sun in Paul's Ch: yard. 1●●4. p. ●● hand, and yet ask nothing, I mean by way of humble Petition. When they found 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 lesle 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 lest, I'll say not more. Liberty of Conscience. The bloody Tenent. The compassionate Samaritan. John Baptist. Consider also a Solomons. his failings and beware of them. 1. p. 44. he had many Wives, even seven hundred Wives, Princesses, and three hundred Concubines: b 1 Kings 11. 3. let not us have as many Religions. There's some Analogy between the one and the other. 2. There was in his days first a Connivance at Idolatry, than 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 Amm●n, and likewise did he for all his strange wives, v. 7, 8▪ Observe the Gradation, first Connivance, than open Toleration, here withal Apostasy. No Reformation of Religion now: now nothing w●● Mr. Matth●● Newcomen Ser▪ before the Parliament Sept. 12. 1644. Lond printed for Changed Meredith, 1644. P 〈…〉 satisfy some, but a Toleration of all Religion, and all Opinions; Church. Government, Discipline is to some a fiction, to others Tyranny, and Persecution, An Brethrens, this is a Provocation and will be a Provocation, for this God may turn us into the Wilderness again. We are grown beyond Arminianism, Brownism, Anabaptis▪ 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, P. 36. 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, An opinion most pernicious and destructive, as to the souls of men, so to the Common▪ weal 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 in 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 seduce whom he list, to be of what faith, or Religion seems good in his own eyes, farewell Covenant, farewell Reformed Religion, farewell the Peace and Glory of England, if that day once come. But you (Right Honourable) I hope better things of you though I thus speak. I hope while you live and sit in Parliament, this shall never be. It is not usual, nay▪ it is not possible that they which love God secretly, should desire Serm.: at Paul's Feb. 8. 1646. Lond. printed for Changed Meredith 1646 p. 14. to cherish differing Religions; for it is most certain he that admits contrary Religions, believes neither of them. But than the question will be, Seeing there will be difference of judgement and Opinion, while we are upon earth, than 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 Brethrens 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, than to tell you wherein they may. First therefore, I say, that as an absolute unity in judgement, that we should all be of the same mind in all things, is scarce to be attained in this life, though it be to be endeavoured; so an Universal and absolute Liberty of judgement, for every man to differ when he pleaseth, and in what he pleaseth, to be of what Opinion and faith he will, is not to be endeavoured if it might be 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 not 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 Brethrens, 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 Brethrens 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 of that trouble you. Nothing can be clearer than these Scriptures are, against the Toleration of all Doctrines, and particularly of those that trouble, rend, divide the Church. But (to speak a little to the Positive) if there be a Latitude, and a Liberty of judgement left, it is first in such things as are not clearly and positively laid down in Scripture, and therefore are not of the Fundamentals, and essentials of Faith and Worship; for there is for these, clear and undoubted Light in Scripture. Secondly, it is in things that are of private and single practice, and no● of open converse, or Church fellowship and Communion. And yet even in these thing; this Liberty is not to be assumed, at lest, 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 ●●ought to profess it, and hold it out in my pr●cti●● whatever become of others; it is the truth of God, and I must hold it forth: Not 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 nor 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. Had all that profess the Gospel in England, made Conscience to be of the same mind, and the same judgement with their Brethrens, 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 Brethrens, 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 attented to, on all hands, our breaches had never been so great as now they are, none should the lovers of truth and Peace have had so much cause to lament them, But where is the fault you will say? True it is there P. 40. are divisions, sad divisions, danger threating divisions a-among us, but where is the fault? I know there are many that lay all the fault upon those whom they call ●●esbyterians, and say it is their rigour, and their pride and ambition, their Spirit of Domination that is the cause of all these divisions; Thus say the Antinomians; and thus the Separatists, and thus the Anabaptists, and thus the others say. Now the Lord judge between us and them, and let his people that hear judge this day. Who are they that divide in judgement from all the Reformed Churches of Christ in the world, that have Opinions and judgements differing from the Opinions & judgements of all the Reformed Churches? we or the Anabaptists? we or the Separatists? we or the—? Possibly they will all say, they are of the same Opinion with the Reformed Churches in 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 than d● they transgress the Apostles 〈◊〉 why do they not if that it be in matters of lesse●●●●ment wherein they differ from us, why do not they keep their opinions private, and have their faith unto themselves before God? why do they upon so small differences (●f the differences be so small) withdraw from Communion with us and the rest of the Churches, and gather themselves into distinct and separate Churches,— their holding one head & one faith, doth not excuse them from being guilty of breach of Unity and down ●ight Schism, so long as the● hold not one body, one baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza ann t. in 1 Cor. 1. 10. 〈…〉 etc. Schism or division (faith he) is this w●e● men are so addicted to some men, or to some outward rites, that though they do agreed in the chief points of Religion; yet they are 〈…〉 their minds, and engage themselves into parties and factions: Now who are they, that though they profess to agreed with us in Doctrine have yet made a secession, withdrawn themselves gathered Churches, engaged Parties? Consider and give sentence. Who are they that have most broken the band of Love? There is great fear will at the Presbeterians will do if once they get power into their hands; but in the mean time what do others? who are they that brand their Brethrens with the Title of, Proud Time-servers, Prelatical, Tyrannical, Antichristian? And what is this less than Persecution. Who are they that have been farthest from condescending to their Brethrens 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 on families. Church, Kingdom? Who are they that profess an utter impossibility of reconciliation or union, and pled for nothing but Toleration, Toleration, and some for Toleration in the ●omost Latitude, to Papists▪ 〈◊〉 Turks, the very artifide whereby the Arminians ●● Holland sought to gain a party, and strength unto themselves? Resolve these Questions, and they will resolve you who are most guilty of these Divisions. By a Declaration set forth above Thirty years ago, M. Richard. Vines Ser. before the Com: March 10. 1646. Lond. print. for Abel Roper. 1647 p. 1. King James (of famous memory was pleased to let the World know, not only how ill he resented, and how much he detested the Vorstian, and Arminian Doctrines, than 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 V●rstius into the place of Divinity Professor of Leiden, or into their Country▪ And that he might decline the envy of being in aliena Republica curiosus, he beats himself upon that common rule paries cunt proximus ardet, when a 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 not worse might be said than) 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 a very corner of our house, blown up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or liberty of all Religions, which may be justly called, the Golden Calf of these times, whereunto many are not unwilling to contribute their strength & Policy, and whose Birthday, they would not fear to call festum Je 〈…〉, a● acceptable day unto the 〈◊〉 〈◊〉 not the 〈…〉 o●s which are ●ue amongst ●●, either by infecting persons of place and Quality, grown into that boldness? or by carrying away, Bar●abas also crept into that credit? or by spreading far and wide, risen to that strength? that they do fa●●, if not seem able to put into 〈…〉 her of ●ow●ing, our common faith, public Worship, authorised Ministry, long and much expected, and promised Reformation. This to the common Enemy, is the Cape of good hope; the sound part are afraid, jest the Truth should come to beg for poor quarter, and be led Captive, following the Chariot of triumph 〈…〉 Liberty▪ some think that Episcopacy● in his Pont●ficalibus, may by this means be retrived, and recalled from exile, to which it was sentenced by the Covenant, many that are as distant in their Opinions as the two Pol●●, yet moving upon one axletree, or tied together by the 〈…〉 s of common Interest, doubt not but by laying their stocks together, they shall be able to bid fair for a Toleration. And that we might no● be jest alone to wonder at ourselves, our sympathyzing Brethrens abroad do wonder also That we should be made the common Sewreto receive the Garbage of other Churches; and that their stinking snuffs should be allowed Candlesticks here in England. In this sad posture of things, all men's eyes have been upon the Parliament, and every one saith, Is there no Balm in Gilead? Is there no Physician there? why than is not the health of the Daughter of my People recovered? a Mr. Si●eon Ash Serm: before the Lords Feb. 26. 1644. Lond. printed for E●●. Brewster, 1645. p. 32. Endeavour vigorously to compound our Differences in Ecclesiastical concernments. Alas, alas, my heart 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 separations, 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, jest under that pretext, you think of Tolerating all Religions amongst us. Such Liberty (I am afraid) would usher in Libertinism, P. 62. and hasten our desolation. It is commonly replied in Pulpits, in Presses, That Mr. James Cranford Serm. before the L. Mayor Feb. 1. 1645. Lond. printed for Char: Green. 1646. p. 11. a Toleration of all consciences, even Antichristian, would be a 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 descend 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 Binii Tom. 1. conc. p. 686. grievously▪ complained of. Athanasius at large describeth, and having spoken much of their inhuman and more than b 〈…〉 〈◊〉 cruelty against all S 〈…〉 s, all Ages▪ both living and dead conclude●▪ Epist. ad Solicar. that he had said los● than their in humanity was▪ because it exceeded all expression. The Donatists did ordinarily pled for Toleration and seemed the most inveterate enemies to all d 〈…〉 ●●nce for Conscience s●●e▪ yet when under ●he Apostate I 〈…〉 they had g●t●en power, who can declare (saith Austin) Con: lit Petil: l. 2. c. 82. what havoc they made of the Orthodox? All Africa was filled with blood and desolation; men were rend matrons Optat. cont. Parm. l. 2. 3. 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 A 〈…〉 ians in Ne●-England. Secondly, would such Toleration conduce to the establishing P. 13. of peace in the Common wealth? hath it ever done it? Possible it is, that the equality of Powers may 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, savis inter se conven 〈…〉 sis; but can darkness agreed with light? or Wolf's with Sheep? Tertullian observes concerning Heretics of old▪ De praescrip. count. Haret. c. 41. they agreed well enough one with another; for though they differed in private opinions, yet they joined in one opposing of truth. You persecute (saith Austin of the 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, that Athan. de Syn. Arim & seleve. 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. Ministers aught now to be intent to the errors of the Aseriou & passionate Admonition to the Clergy; in the words of M. Tho: Edward's in his Gangraen: part: 1. p. 84 Lond. printed for Ralph Smith at the Bible in Cornhill 1646. times, both in Doctrine and Practice, and observe what is the proper work of the day, and Preach accordingly; taking heed o● being guilty of 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 Godly Orthodox Ministers, who would not have all run to ruin, stir up themselves and lift up their voices like Trumpets stand not 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 no● 〈…〉 eth— 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 in upon us, and oppose them by preaching and writing; as Lay-mens' 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 pled 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 pled for such and such Doctrines in terminis, and yet hold them, and would have them propagated, therefore they pled for a Toleration, which once being granted, they will come in than 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.— I might show how the Pastors of the Reformed Churches (namely those who were stars of the First Magnitude) p. 87. were against the Toleration of Anabaptists, Libertines and other Sectaries in their time, and what they did and writ against it; Calvin, Zuinglius, Peter Martyr, Philip Melancthon, Zanchius, Beza, Knox, Bullinger, Musculus, p. 88 — As also now in England in Queen 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— Did I say the Arch Bishops, Bishops, Deans Doctors, p. 89. Court-Chaplains, and Bishops-Chaplains, (for there were some of all these sorts opposed) hazard the favour of Kings, 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 sitting, and be either wholly silent or oppose faintly; be afraid of displeasing some great man, or hazarding little estate and liberty? was the Luke warm Angel whom God hath cast out of his Church, for not being zealous enough, yet so zealous as to 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, Council, 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 not 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 Powells, Downams, Abbots, etc. O for a Burgess, a Calamy, a Cas●, a Baxter, an Edward's etc. to writ Preach, etc. to writ, 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 speaking, to declare particularly such books come forth, such Sermons preached, such practices played, such persons preferred and suffered, such partiality used, etc. 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 not longer a company of giddy cunning self-seeking Sectaries to betray the truth of God, and to abuse and undo two Kingdoms— Lets therefore fill all Presses, 'cause all Pulpits to ring, and so possess Parliament, City, and the whole Kingdom against the Sects, and of the evil of Schism and Toleration, that we may not more hear of a Toleration, nor of Separated Churches being hateful names in the Church of God. AMEN, AMEN. THus far, these Famous Divines, whose very words I have transcribed, and that faithfully; never adding so much as one syllable of my own, unless in the Margin, where I have sometimes taken a little Liberty. I do much hope (upon a serious perusal) you will confess these Testimonies both pertinent and convincing; and therefore I might here 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 Brethrens, the Prolocutor, and the rest of the Divines Assembled, and now sitting at Westminster, by Authority of Parliament: These present. Reverend and beloved Brethrens, 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's ointment, and the dew of Hermon. It is true by reason of different lights, and differing sights among Brethrens there may be dissenting in Opinions; yet, a What is the keeping conventicles or private meetings but separating from our Churchcommunion. 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, than that which is best may be held fast; but first they must be known, and than examined afterwards. If our dissenting Brethrens 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 Brethrens▪ 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, ●ea, 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 ligts than to unbosom themselves to us their most affectionate Brethrens; 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 established Rits and C●re- examples of the best reformed Churches would bring forth: But the offence doth not ●n● here▪ it is much that our Brethrens should separate from the Church, but that they would endeavour d this is plainly our brethren's design and endeavour at this time. ●●●et 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. Wherhfore (Reverend Brethrens) 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 their 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, I. 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, & 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 unseasonable, and unequal in divers regards. 1. Partly because no such Toleration, hath hitherto been established, (so far as we know) in any Christian State by the Civil Magistrate. 2. 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. ●● high may not Independents, and all other Sectaries, desire the same favour, in case they provide Readers or Churches. to grant to them, and not to other Sectaries, who are free born as well as they, and have done as good service as they to the Public (as they use to pled) 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 at private meetings, They refuse Communion with our Churches in the Sacraments. 5. Their Ministers refuse to Preach among us as Officers. 6. Their Members, if at any time they join with us in hearing the Word and Prayer, yet they do it not as with the Ministerial Word and Prayer, nor as acts of Church-Communion. l No Schism is to be Tolerated, as ye grant. But Presbytery is a Shisme Now, as much as Independency was by you declared to be Then. Therefore, (according to your own grounds) it is not to be Tolerated. Now we judge that no 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 upon 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 heartburning among Brethrens, 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 voided, 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 pled 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 practise against it. 3. It is much to be doubted, jest 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 Presbyterian Principles known to be so too. known to be Anti-Magistratical. 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 stricklers 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 that 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 not lesle destructive to the conjunction and uniformity of all the three Kingdoms than 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 Brethrens 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, instead 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 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 than 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. Wherhfore (Reverend and Beloved brethrens) 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 lest 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 Brethrens, 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 Crook's 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, Savil, 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 〈◊〉, 〈◊〉 that the King 〈…〉ing ●● 〈◊〉, and to have the 〈◊〉 〈◊〉 〈◊〉 against 〈◊〉 〈…〉 dead 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 appoint● Commissioners to be made by the Queen, doth not confer any new power, but explain and declare the ancient power. And therefore they ●eld ●● 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 Offici● without Libel Et ore tenus convocati. Secondly, Whether a Prohibition be grantable against the Commissioners upon the Statute of 2 H. ● 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 than 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 than 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 a● the opening this Session of Parliament: And ●eing th●●●by in●●ted to consider of th●●● 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 Burgosses 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, tender 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 Thanksgivings 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 most 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 found out fit and 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 prete●●ers 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 aught not to be pressed with it any further. 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 advice 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 than 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 advice 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 lest be difficult for it to defend itself against them: And which is yet further Considerable those Numbers which by being troublesome to the Government, found 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 conceive 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 Faction, 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 Brethrens! 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 (Sydonically) 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 dare 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 of Morals were I no● thu● apprehensive of so convincing a Light. My Brethrens, (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 Topics 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 and State, but also (which prudent men would a little consider) so directly contrary to their former Principles and 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 whatever 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 lest strong conjectures) that seem highly to enforce the forementioned 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 a Volumn 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.) di● you enjoy the same encouraging Circumstance● that your Adversaries, the true Sons of th● Church of England (through God's great mercy and the Indulgence of a gracious Prince) are at present favoured with; than lay your hands upon your breast, and re 〈…〉, as in the Presence of the great God that shall ●udg the world; Whether would you than indulge either person or Parties that should diss 〈…〉 from your) established Discipline, be it Presbyterian or Independent, or any other whatsoever (e. g.) Whether would you than permit that Minister to preach publicly, that should read the Service of our Church, wear a Surplise, use the Cross in Baptism, Kneel at the Sacrament, etc. 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 indecent, & 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, than (even yourselves being judges) neither is it fit to Tolerate you, since your Principles and Practices are as distant from his (〈◊〉 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 Let. to the Assem.) that Independents should desire that toleration from Presbyters 〈◊〉 they would not give Anti-Toler. p. 16. to Presbyters; so say I, 'tis 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, supposing him otherwise of a quiet and peaceable temper; let me than desire you further to resolve me, Are you persuaded that the Church of England requires any thing sinful as their 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 not better than 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 Sin, * 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. 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 〈◊〉 at) 〈◊〉 she does require something which is sinful as the condition of her Communion, than the case is clear; the mask f●lls of; and I have finished my task; for, for, since all sin is confessedly the object, not only of our hatred and 〈…〉sation, but also of total extirpation (it being every one's duty not only to avoid sin himself, but (by all lawful ways and method) to hinder its commission ●● 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 and 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 page. 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. Hardwicke 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. ERRATA PAge ●2. line 20▪ after these words Liberty of 〈…〉 ●he● like 〈…〉 p. 46. l. 〈…〉 d●le th●se word●, this is 〈…〉 Tolerated, and place them in the foregoing line. There 〈…〉 smaller Erratas, which the Reader (as he pleaseth) 〈…〉 pardon.