COLONEL JAMES HAYS SPEECH TO THE PARLIAMENT Upon the Debate concerning TOLERATION.  
As it was taken by Anonymous A Member of the House, and sent to the Press with this EPIGRAM on the Author.  
† 〈…〉  
Faelix fifa suis caelebrata Catonibus Eheu!  
Clodius in miseros furit, & Catalina Britannos.  
Printed in the Year 1655.   

Coll: JAMES HAYS Speech to the Parliament upon the Debate concerning TOLERATION.  
Mr. Speaker:  
SOlomon hath a notable advertisement, Prov: 21.23. Who keepeth his mouth, and his tongue, keepeth his soul from troubles: and yet my spirit whispers me in the ear, that whosoever at this time keepeth his mouth, involveth his soul in trouble. To me the Declaration of Jesus appeareth on the wall, Mat: 10.33. Whosoever denieth me before men, him will I deny before my father which is in Heaven.  
Sir, the ties of God are upon me, for myself and the people for whom I serve here; is not the Lords prerogative? are not the privilidges of the Kingdom of Jesus Christ called now in question? if I should hold my peace, how might my silence be interpreted? suffer me therefore Sir, in all submission to speak to the matter of your present Debate which in itself is of so high concernment, and will undoubtedly prove of that consequence to this Commonwealth, that much of the future peace and happiness of the State will depend upon it.  
There hath been much arguing these days bygone concerning a general Toleration, and liberty of Conscience.  
Sir, before you can happily discern either way in this question; I suppose you'll find it necessary to turn your eye toward Religion, upon which this Toleration, Indulgence, and Liberty doth reflect.  
Religion, Sir, is that which ties the mind of Man to God, it is that requires the Princes of the earth to rule in meekness, Justice, and sobriety; it's that commands the subject to obey with love, and alacrity, and that unites the minds of men amongst themselves. Hence the unity of bodies, the combining in one politic society, from whence the unity of fortunes, the mind ruling the body, and the body the interest and goods, which three are the only props and pillars of all States, and Incorporations in the world. It's a true aphorism. Quibus non unio voluntatum non potest esse una habitatio: for as the soul rules over the body natural by authority, and proper dominion, and the spirit by deputation; so doth Religion the soul of the body politic rule over the State so absolutely, that if it be in distemper, the spirit will doubtless be out of frame, and the body in danger.  
A sick soul sir, will disorder the soundest spirit, the strongest body: how often hath it made the feet to precipice the bulk? how often the hands to cut the throat? is it so Sir? then what shall become of that State where Religion is misframed? O! shall not the Ruler's rage, and the people miscarry?  
I beseech you look narrowly to this, lest by granting too large a Toleration you dishonour God, and disorder the State:  
I am far from the opinion of those who ascribe unto themselves the dispensation, and interpretation of the Law, converting their own will, into a Law, allowing the world no immediate warrant for their faith, but their simple authority: by these means changing the company of rational believers into a hive of hooded smatterers.  
I do also much differ in point of judgement, from these, who misregarding all Law, and Ecclesiastic constitution, and practices, strive to turn the bounded christian, the household of faith, into a drove of Rambling untied, untoward Enthusiasts. Mistake me not Sir, I do not reflect in the least, upon any sober-minded christian, whom in my soul I love, and honour with my heart. No Sir, of those I mean, of whom it may be said (I fear) they profess God with their mouths, but live without him in the world.  
That you may the better decide in this matter, and perfectly discern, both what to tolerate, and what to cast out, I would have you keep a mids betwixt these two extremes.  
First, Sir let the Law and prior Ecclesiastic practices grounded on that Law be your Rule, otherwise you will turn all into Anarchy again, and live at random, assure yourself, Si terminos a Deo & naturae constitutos transiveris, qued ultra est infinitum est: No man can tell what you'll not do, for you know that Dato uno absurdo infinita sequntur, and I fear if you overleap the Law and practice of the Church, there will be nothing after, but Scelus scelere vindicatum, One crime made good by another.  
Secondly, Sir, I would have you to try the truth of that Law, the verity of these practices; these I humbly conceive, will be your best guides through this desert of Toleration.  
Over all you will find their was one uniformity in Religion, no such Toleration, as is here aimed at, no liberty, no indulgence, as to fundamentals; will you consult the unwritten Divine and natural Law? it will tell you it was so ab initio. Advise with the written Law? the Scriptures, the Law of Nations? and they'll show you it was commanded to be so. Inquire at Reason? and she will assure you it ought to be so. Look into the practices of the purest, primest, ecclesiastic soeieties? and they'll declare it was so. All which being found, I cannot conceive, why it ought not to be so still amongst you; and the rather, because there is nothing more certain, than all Ecclesiastic societies were bounded by Laws, and who is so ignorant, as not to know? or so impudent as to deny? that every Law hath a double faculty, namely, one suasory, another obligatory, By the first without the last, it differeth nothing from a Counsel. It may as a virtue persuade, but cannot as a duty oblige. It is the last, the obligatory part that maketh the law, it is the form of the law, and gives it being, and he who affirmitively will declare such a thing to be a Law, and negatively say that law hath no compulsory power, and that no man shall be tied to obedience by penalties, or otherwise, he must pardon me to tell him he makes no Law at all. I speak this for you Sir, who hath declared the true Christian Protestant reform Religion, to be the profession of England: If you shall on the other part declare that none shall be compelled thereto by penalties, or otherwise, but that all shall be protected in the exercise of their Religion, though differing in judgement from the public profession. In this case I desire to know what you have done? I say you have made no law for that profession, but on the contrary a Law against it, for your negative doth closely stifle your affirmative, and makes that you aimed at for a law to be of no force, but leaves all to a graceless liberty.  
For the clearing of all Sir, I conceive it will be necessary to take a view of the general state of the Church, first, (before you come unto the particular Churches,) as it is set down in the Revelation of Saint John, which was a vision of the Church, As it was from the beginning, and shall continue to the end of the world. How sweet is it to observe the order of God (in his will toward the Church,) as it pleased him to reveal it to Saint John! where you find 1. Seals, 2. Trumpets, 3. Vials: with us, Churches, Laws, Penalties; seven Seals opened, seven Trumpets blown, seven Vials poured forth. To each Church called God gives, and proclaims the law; to the law proclaimed he appends the Anathema, ordains the penalties, denounces Judgement on the Rebellious. And this you will find verified in the particular survey of the several Churches in order.  
The first whereof is the Archetypical Church, the Church of Angels. God Sir being unum, verum, bonum, the only true Good: and the nature of good being Esse sui diffusivum: God in the contemplation of his own goodness, did beget in himself a desire to diffuse it, and make it communicable, and practicable, which could not be without creatures: Therefore did he create the Archetyp wherein the shapes, and Ideas of all things were breathed; and there, and then did he send forth the spotless intelligences: who doth inhabit that infinite vacuity which is filled with the Majesty of God, whose Religion and work it is to sing praise, honour, and glory to the Jasper on the Throne, with the rainbow about him.  
Thus Sir, was the first seal opened, the first mystery revealed; the first Church called by the Lamb even the Bereshith, the principium principians, the word, and wisdom of the Father, by whom all things were made. The characters of which Church were: a white horse, a Crown: and bow: The Ensigns of Candour Victory and triumph. So was it, and shall continue a pure, victorious, triumphant, Church. Then was the first Trumpet blown, the first Vial poured out, the first Law proclaimed, the Anathema appended, the first vengeance denounced against the Rebels, the authors of division, the fountain of Toleration.  
In the constitution of this Church, Sir, there was but one God known by the one great ineffable Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One Sephiroth, one Emanation, one great power, one company of Angels, of one mind, thinking the same, and singing the like, all things in common amongst them, none knowing more than other, to none a more full Vision of God than the rest, no place or possession peculiar to any, this is the nature of Angels, Sir, thus it was, thus it is, and thus it shall be with these blessed spirits for ever and ever .. The name of toleration was not known here, heresy a stranger to this happy society, till Lucifer, and his tender Conscience broke forth.  
There is a proverb, which in all Ages of the Church hath been found of universal truth; namely, that God had never a Church, but the Devil had a Chapel in some corner thereof. Sir, all Religion hath its superstition, all Doctrine its heresy, and here it did begin, even in this, the purest, and perfectest Church that ever was, or shall be.  
The Devil emulous of the glory and greatness of God, would needs set up his own Image, erect a congregation of his own, by dividing that blessed unity into two, Right, & wrong, truth, and falsehood. But what came of it, Sir, was he tolerated? was he suffered to go so? No, the spirit of unity and truth went out against him, with crown, and bow? and conquering did conquer the prince of Darkness, cast him out of the congregation, deprived him the happiness of Heaven and thirst him down to Hell, and the earth to have, his dominion amongst the sons of Men, hence that Church purchased, and shall while the world lasts enjoy the name of Triumphant  
By this punishment God did not only condemn toleration; assert the truth, the unity of Worship, the entireness of Religion; clearly holding forth that he would admit of no copartner in the Worship, and praises of the Angels: but also did declare the detestable nature of heresy, and how unsupportable a thing it was: and thus did he by the power of his own Council which cannot etr, reunite the Church again.  
The second Church was the Paternal church, that whereof Adam under God, was Lord, and High Priest. In the constitution of this church you'll find there was but, One God, one man, one commandment, one Religion, one way of Worshipping that God, one treasure, and common fortune for all, one body to enjoy that fortune, one mind in that body: Adam knew none above God, loved none as God, served none but God, feared none besides God There was no heresy in Doctrine here, no schism in discipline, Adam stood in need of none to teach him, and as few to enforce him to obey. All was one Sir, an universal Oneness; this was the first, and great model amongst men.  
Thus was the second Seal opened, the second Mystery revealed, the second Church called, the Law proclaimed. Eat not of the Tree of knowledge, etc. Gen: 2.17. The Anathema appended, The day thou eatest thou shalt surely die, comparatively like in every thing to the pattern, the Archetypicall Church, only differing in the prophetical characters, the red horse and the sword, the badges of blood, war, and manslaughter; signifying that this Church should be liable to many, and great temptations; and the spirit of the times much addicted to blood, cruelty, and revenge.  
All things here were answerable to the pattern till the appearing of Satan, and founding of heresy by him; Then were the characters of this Seal made manifest, and read in Mundo. The pure perfect, and Trinial unity, (the prop and pillar of all societies) rend asunder and all turned to confusion: Nothing now but blood and War: God against man, and man against God, Father against Son, and Brother against Brother, and the Devil against all, and all for Religion's sake. Adam was one, and the Devil made two, and that was Heresy: God had a Temple, and now gins Satan to have a Synagogue: God had his Priest, and the Devil his Chaplain. Abel of one mind, Cain of another, Cain draws the sword, Abel is therewith killed. Thus the unity of mind, the unity of bodies rend in two. Isaac had one portion, and Ishmael had another: Isaac the promise, Ishmael what he could gain; his hand against all, and all against him. Thus came the happy, and harmless unity of fortune into the community of possession; to be converted into the miserable, and turbulent Law of property. Jacob was of one mind, Esau of another; he chose the birthright, even Sacrum sacerdotii; Sir, Esaw somewhat else, Mammon, Dominium ventriculi, the possessions of this Earth, the things of this world. Nay look over the whole Paternal time, even from Adam to Moses; you'll find nothing but heresy in doctrine, and schism and division in the matter of worship. The impression of the red horse seconded with War, blood, and wounds. The miserable effects of the tearing sword: And yet throughout all, not one word of Toleration, still he who chooses the better part, and adhears to the unity and purity of Religion, goes away with a blessing; and the other positively, or by consequence loaded with a curse. Adam is punished, Eve plagued, the devil condemned: though there was neither man nor woman in the world besides, yet would not the Lord away with the breach of his Law; the questioning of his fundamentals, no toleration in these Sir, no liberty, no indulgence, no by-worship allowed; Abel approved, Cain banished, Isaac chosen, Ishmael cast out, Noah saved, the world drowned, Let delivered, and Sodom burnt, and so forth over the whole History of that Church, you shall find the signals of love towards the one, and the tincture of his wrath and indignation cleaving fast to the other.  
The third Church, Sir, was the National Church, called of God by Moses, the third Seal opened, the third Mystery revealed, the Church called, the Law proclaimed, the third Anathema appended, conform to the first plot in every thing, except the characters, viz. the black horse, the pair of balances, intituling on this society the dead, and lingering works of the Law, much selfishness and home love flowing from the niceness of property, and affection to interest, occasioning much contempt of the Law of God, and neglect of his glory. All which you may observe in the constitution of that Church, and progress thereof.  
First Moses summons it by showing the people he was come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call them to the worship of him who is, as Exod. 3.14.  
Secondly, he settleth fundamentals, and declares the Law, as you may find Exod. 12. from 2. to 21 verse, where he instituteth the Passeover, and feast of unleavened bread.  
3ly. He addeth the Anathema, the Segregetur, no stranger shall eat thereof, as verse 43. no foreigner, no hired servant, as verse 45; the penalty may be easily collected from that of the tabernacle, N●mb●●: 5 And every stranger that draweth nigh shall surely die, and more fully Deut. 30.15, and 19 See, I have set before thee this day, life and good, death and evil. And more clearly he tells the people that if they would fear the Lord, and keep his statutes, they should be blessed, and possess the Land, but if otherwise, they should perish, and be accursed for ever. Suffer me to make a little digression; it shall be short, and to good purpose I hope.  
Sir, you know it is, and hath been the care, nay I may say, the ambition of all masters of Arts, sciences, and societies to reduce these arts, sciences, and societies, to the purest perfection; neither is this perfection they aim at (let them think what they will) an imaginary one, or of their own invention (if they do, they are in an error, no Sir, it is that pure, and primitive perfection which was in all arts, sciences, and societies, and in which all arts, sciences, and societies were at the beginning: for there is nihil novi inter nos: As to that Sir, it is impossible to make things better than once they were: and it should be every one's care to bring them as nigh to the pattern as they can.  
This was Moses his practice in the beginning of that National Church, he studied to have all of one mind that thereby he might reduce this numerous bulk into one body politic, one Congregation; and consequently have the goods and fortune as one treasury to serve and uphold the State. He well knew that Dissonantia inter se soepe conveniunt in tertio. And that Quaecunque conveniunt in uno tertio conveniunt inter se: therefore did he begin with the unity of mind, Religion the pole of the State, at which all courses, though never so different on the line, will meet in the end. He well knew, that having once (both out of policy and piety) conjured them with Religion, and made them one there, he should easily unite their bodies unite their fortunes, and so become master of all: The mind ruling the body, and the body the Interest.  
All over the constitution of this Church you'll find this triple unity commanded; and in the progress still aimed at, in case of defection; I need cite to you for the first, only the manner of celebrating the Passeover, and feast of nleavened bread, Exod: 12. from 43 upward, where  
First is shown who shall be admitted, namely, all the house of Israel, either by birth, or consequence. By Birth, as the Congregation verse 47. by consequence, The circumcised stranger, v: 48.  
Secondly, to prevent Toleration, or any Debate thereabout, is declared who shall not be admitted, No stranger, no foreigner, no hired servant, ver: 43. and 45. No Heretic, no Schismatic? None but he that will submit to the bloody law of circumcision.  
Thirdly, is shown the manner how this feast was to be celebrated, 1. In one house, 2. No flesh to be carried without doors, 3. No bones broken.  
By all which you see, how that first he'll have them of one mind in profession, acknowledging the one true God, and him only; of one mind in Worship, he'll be adored in the accustomed, and commanded manner, all must be circumcised. 2. he'll have them of one body, under the name of a Congregation, ruled by one Law, as ver: 49. Thirdly, he'll have them of one fortune, as it were, by meeting in one house, once every year, and eating of one dish together, And while they are together, he'll have them neither to carry flesh without doors, nor break a bone: showing he would have no division, no Heresies amongst them, that he would own no temporary professors, no livery-men, no petty worshippers abroad: Peremptorily saying, no uncircumcised person shall eat thereof: No Toleration, on any terms. This was but a small comfort to the Libertines, whose squeemish, and tender stomaches could eat no Lamb with the Congregation of Israel in the house of God; and yet perhaps they had an appetite to devour Swine's flesh with the Sons of Belial in Bethaven, the house of iniquity.  
The second remarkable passage against this Toleration is, the giving of the Law at Mount Sinai, where you find the command of keeping the Sabbath to be so very strict, that the very stranger within the gates is bound thereby. This (I believe) looks liker compulsion than Toleration.  
The third, and singularly observable thing in that Church against Toleration, is to be seen in the great and marvellous fabric of the Tabernacle. Let no man think that this was a bare piece of Artifice, signifying no more than what was seen. It were ridiculous to think that God would have kept Mose● 40 days in the Mount, only to learn to build an house, which any ingenious artist could have learned in one day (I suppose) from a more unskilful master than was he who taught Moses. No, it did contain within it the true mystery of all things betwixt Alpha and Omega. God had said, Ostendam tibi omne bonum: And there he made good his promise. For in the Mount he gave him a full sight of the Archetype; and he commands him to build this house according to all that he saw in the Mount. I do esteem it high arrogancy to think that the smallest pin thereof wanted some notable symbol or other: which, were it suitable for this time, and this place, I should presume to evince by undeniable arguments; now I shall only speak so far as relates to the present purpose now in hand.  
Seldom falls it out, that a skilful master builder contrives for his own house rooms which are superfluous: And can we be bold to think, that the Omnipotent God of infinite wisdom who framed all, hath put any thing unto this artifice of his without a reason?  
In this Tabernacle it is observable that it was all divided into three, 1: Structure, 2ly Apparate, 3ly. Salva guarda, or the Temple militia. Again the structure also into three, 1 Sanctum sanctorum, 2 The room for the Altar and sacificing Levites, 3 The porch of the Temple or the Court of the Congregation. Observe that the first was made of Gold, the second of Shittim wood, and the third of courser materials yet. In the Apparat also three, 1. The Ark, the mercy seat, and cherubims for the first room, 2 The Altar, the candlesticks, the table, for the second, 3 Hang, pillars, sockets, etc. for the third.  
Observe, Sir, that the first room and furniture was neither seen, nor frequented by the people, but by the high Priest alone, and that once a year. The second room was seen, but not frequented by the people. Sir, it was the service of the Priests to offer daily sacrifice there. The third room, Sir, was both seen, & frequented by the people daily. By the first is signified (as to us) the plentiful mysteries of Jesus Christ, who is both Arca and Arcus, the Ark and the Rainbow: The mercy seat, and cherubims being the word in the two Testaments, betwixt which God is pleased to reveal himself to the world. These Sir, are secretiora sacra, which must not be meddled with, must not be called into question: None are allowed, none are suffered to doubt of the Deity, the Unity in Trinity, the Incarnation, Birth, Life, Transfiguration Death, Resurrection, Ascension, and glorification of the Word; these with several others are such as may not be denied upon any account whatsoever  
By the second room and things therein, are signified the holy Ordinances of Jesus Christ, The administration of the word and Sacraments; which may be seen, but not frequented by the people, they are to look on them with a reverend esteem. It is the charge of the Priests to be here, and to dispense them to the people, these are the Jewels of the Gospel, which though the people do often see and taste, yet must they not be trampled upon by the Canaile.  
The third room, and things therein were yet more course, daily seen, daily frequented by the people, such are the motions of the spirit in our hearts, flowing on us by frequenting the word and sacraments. Here is a proper place, a peculiar way of exercise allotted for those who are thus inspired: the place The Porch of the Temple: The Subject of their operation, the Congregation, the time, Always▪ So that sublimate, inspired Laics, are to exercise their gift upon all men, at all times, by a good and exemplary life and conversation. And not at first hand to invade the Priests charge; the holy things of the Altar, to which they are and aught to be but strangers. And if they will at it, brevi manu, upon pretence of toleration and liberty to tender Consciences: then let them remember what was done to Saul for sacrificing in samuel's absence 1 Sam: 13.14. Was not his Kingdom torn from him? was Saul a King thus dealt with? what think you then shall become of A?  
All the mention that I find in the Tabernacle of Toleration, is; And the stranger that comes nigh shall surely die.  
The third thing I mentioned of the Tabernacle was the Salva guarda, the Militia, and that you have also in three.  
1. Secular guards, the bands of Juda, Reuben, Issachar, Gad, etc. 2ly. Spiritual guards, the squadrons of the Gershonits', Cohathites, and Merarits, 3ly. The authority of both Moses and Aaron within all: Thus was the Tabernacle guarded, and the stranger that came nigh was to die, what think you had become of that people, and that house, if those guards Moses and Aaron had left their posts, and laid the holy tabernacle open to the wild boars, the uncircumcised Nations?  
In sum Sir, this Tabernacle was a type of the harmony of God's works in nature, and of his spirit in the Church: You see there was in it a great variety of many pieces, whereof every one was indented in another. The whole standing in one conjunction. You are the boards whereof the mystical tabernacle is framed, Heb. 8.2. This is that whereof Isaiah did prophesy▪ Isa. 33.20. Thine eyes shall see Jerusalem a tabernacle which never shall be removed And whosoever is disjointed, he cannot be within the tabernacle. We read Numb. 19.15. of Vessels which if they lay open or uncovered were to be accounted unclean You are the Vessels of the holy and heavenly temple, framed by the hand of the omnipotent potter whereof St. Paul 2 Tim. 2.20. saith. Alia vasa in honorem, alia in contumeliam. If you be not close and united among yourselves, but shaken asunder into pieces, you are the contumelious vessels of dishonour.  
Were it not to surprise your time, Sir, I could evidence much of the mind of God against Toleration manifested by his Judgements upon the usurpers of liberty: the vilipenders of the Law in the days of Moses, Joshua, Judges, Kings, & Prophets of Israel. Why should I mention the abomination of God, the calf of Israel? the rebellion of Core? the avarice of Achan? The Apostasy of the new Generation of Israel after Joshua? and the Elders serving Baal and Ashtaroth? Their worshipping the Gods of Syria, Zidon, and Moab? saul's sacrificing in absence of Samuel? Uzziah his touching the Ark? Ahabs' covenant with Benhadad? The building of Altars, erecting of groves and high places by the wicked Kings of Israel? upon all whom their iniquity did heavily fall, and the wrath of God eminently appear.  
It is singularly remarkable, Sir, that the remnant of Israel, who (after the death of Gedaliah at Mispah went into Egypt, and did rebel against jeremiah to worship the Host of Heaven. That they studied to convince him with reason, and that by two arguments. 1. When we did so before we had bread to eat: 2ly, and our Heads did it with us, that is our Rulers and leaders, Jer: 44 17. But neither reason nor authority can satisfy, for Jer: v 20, 21, 22, 23 confesseth that it was so, but replies, and did not God meet with you? he did, for is not Egypt's destruction clearly prophesied for their sake ch: 46. What proved liberty here, Sir? Ilias malorum, a gulf of evils.  
Over all this Church you'll find nothing like Toleration, which if it could have been granted to any people, or congregated number in the world, sure it had been to the beloved house of Israel? And yet we find, that once upon their Rebellion, God was about to have extinguished the very name of Israel, and made a Nation of Moses, Numb: 12.12. And another time upon the like rebellion, God condemns them to 40 years wand'ring, and suffered none that rebelled ever to enter the promised Land.  
If any one person might have been dispensed with in this matter, sure it had been Moses the Lords familiar acquaintance, and yet, for but one blow more than enough, he was blown out of the land of Canaan, he see it, but never came into it, Numb. 20 11, 12.  
Was it so with the chosen Israel? with the great Moses? whom neither authority, nor State necessity could excuse, O what shall become of the reconciled Gentiles, if we fall into the like errors? my soul doth tremble, to think on the sad consequences. Avertat Deus! I hope, I hope Sir, the Lord will preserve you from this uncovert iniquity! fly the sin as you would avoid the Judgement.  
I heard an honourable person below move, The Isralites suffering slaves to live amongst them, as an argument for Toleration.  
I humbly conceive, Sir, there is a twofold toleraration, a civil toleration, and a spiritual: for the first, Sir, they had indeed, and upon a civil account merely; they suffered them to live amongst them, because they served them to good use. Josh. 9.21. So did they tolerate and cherish their horses and Oxen. As to the second, Sir, they were strangers to it, and it to them. They were neither admitted to the privileges of Israel in the Tabernacle; neither were they allowed to serve the Gentile Gods after their own fashion at home. So to this spiritual toleration it was with them as with the beasts. If this be it, that's pleaded for the separate Saints, In time I shall make bold to speak to it.  
It was also Objected, what Elijah said to the people, 1 Kings 18.22. If the Lord be God follow him, if Baal follow him, I hope no man will conclude that this flowed from him as a rule, or as if he meant to argue a toleration of the worship of Baal. No, he spoke it by way of reproach, showing what abominable inconstancy, and detestable ingratitude it was, and would prove, to forsake the living God who had done so much for them, and their Fathers, and serve Baal, and his Chemarims.  
It was likewise Objected, Sir, that we are not now under the Law, and therefore not to be tied by arguments raised from the Law, We are not indeed, under the dark Law, the Typical law, the Law of works: yet are we under the law of grace, even the glorious liberty of the children of God, which is the same in substance, the old Law was in shadow, and which in its substance is as forcible, and binding now as ever. There was not one tittle of that Law which did not signify something to come, which when it is come, is of so much more power as the substance is above the shadow. Christ himself says Mat: 5.17. That he came not to destroy, but to fulfil the Law and till Heaven and earth pass away, one jot of the Law shall not pass till all be fulfilled; and whoso breaketh the least of these, and teacheth others to do so, shall be least in the Kingdom of Heaven. Now this liberty, The law of the Gospel, must not be misconstrued, and taken for, a losing of all religious bonds and ties. To prevent which St. Pa●l Gal. 5.13: forbiddeth for to use liberty for occasion to the flesh, but for love one toward another, and explaineth himself ver. 19 declaring the works of the flesh to be adultery, fornication, uncleaness, and so forth, and v: 22. the fruits of the Spirit to be love, joy, peace, etc. against which, there is no Law. We are then still under a Law, witness Jam. 2.12. So do, and so speak, as they that must be judged by the Law of Liberty.  
The fourth Church is that which now is, the Universal, the Christian Church, Universal, I call it, because the Lord came to call the Jew and Gentile to repentance. This Church was called, This mystery revealed, This seal opened by the Lamb, indeed the Lamb incarnate Jesus Christ, the author and finisher of our faith. The characters of this Church were a pale horse, and Death, with the sword, hunger, & famine, and the Beasts of the earth, to signify, that, this pale and new revived Church, the dead, dark, and lingering letter of the old Law being quickened by the spirit, and converted into the light and liberty of the Gospel, The law of grace, should be begun with death, and continued with persecutions of several kinds; the worst whereof, and the greatest Enemies to the Church of God, I esteem to be the foul noisome Beasts of the earth, the children of this world who hatch & maintain heresies, Atheism and Idolatry, the greatest of all evils, Ut credant mendacio qui veritati non crediderint, these are the beasts you have most need to be afraid of at this time.  
In this Church you'll find Jesus the founder of it to have been of One mind with the Father, and the Father with him; he was of one substance with the Father, and the Father with him, had no property, all things were common to him. This he leaveth in legacy to his Apostles, willing them to be of One mind, and love one another Joh. 13.34. A new commandment give I you, that ye love one another, for hereby shall ye be known to be my disciples. He required it also as a duty and mean of obedience as joh. 14.15. If you love me, you will keep my Commandments; for this same union and love, he prayeth the Father before his death on behalf of the Apostles, joh 17.11. that they may be one as we are one. In the constitution of this Church I find two notable passages in order to this same Toleration. The one Luke 10.11. where sending abroad his disciples to preach, he charged them if any City refuse them, to shake the dust of their feet against it, a sad Anathema indeed Sir, if it were rightly considered. The other is a sadder (yet,) from the mouth of Christ himself, If any man deny me before men, him will I deny before my Father in Heaven. Matt. 10.33. Observe Sir, that he who denyeth the doctrine of Jesus denies himself: for he says whosoever shall break the least of these, etc. stall be least in the Kingdom of Heaven. And who offendeth one of these little ones, or who refuseth the works of love to the needy, all you know they are liable to several sad Anathemas.  
Will you look into the practise of the apostles after Christ, and you'll find it was thus with the disciples and beleivers then also, for Act. 4.32. it is said; And the multitude of beleivers were of one heart, one mind, one Soul; neither didany man say what he had was his own; all things weigh commond, and the Apostle Paul assures the Romans, 12.5. that being many they were one bedy in Christ, and every one Members one of another. He exhorts the Corinthians in that 2. Ep. 13.11. to be of one mind and live in peace and love and finally, he telleth the Ephes. 4.4.56 That there is one body, and one Spirit one Lord, one faith one Baptism, one God and Father of all, In all their Counsels also they were unanimous, for it was for the sake of unity, they were called. We must not think that they did call Counsels to question their own Religion. No, it was prorenata, ever upon the occasion of some Schism, some heresy, as you will find in all their Counsels where their work was to clear truths and condemn errors, without regard to Toleration. In the beeleving and obeying of these truths to which there was ever an Anathema appended, witness Paul, 1 Cor. 16.22. If any man love not the Lord Jesus, let him be Anathema, Maranatha, also Gal. 1.8. If I or an Angel from Heaven Preach any other Gospel unto you let him be accursed. In all the apostles Canons, you'll ever find a Deponatur for the Clergy a Segregetur for the seculars. All men equally tied to the rule without any exception or Latitude at all.  
The first Councils they kept was at Jerusalem the 34 year of our Lord on the occasion of Electing Mathias to serve in Lieu of Judas the Heretic, and high Priest of Satan, Act. 1. where it is worthy observation, that before Mathias was Elected, & the entire nubmer made up: Peter showeth the occasion of their meeting to be the fulfilling, and uniting the Apostolical number, the supplying of Judas charge, And next he pronounces an Anathema of the Charge, a sad one indeed. Let his habitation be desolate. This smells nothing of Toleration.  
The second Council was at Jerusalem, anno 34, before the death of Steven, upon occasion of a murmuring amongst the Grecians against the Hebrews, because their Widows were neglected, Act: 6.  
The third Council you'll find Act: 15. the cause was dissension about Circumcision.  
The fourth Council is Act: 21. Anent the permission of legal things for a time. In these two last there was something might seem to be like to Toleration, for in the third the Gentiles are exempted from the burden of the Law; by the fourth the Jews are allowed the exercise thereof. But  
Consider, Sir, first, that these things purifying washing, shaving, were in themselves no sin at all; In themselves I say, for if otherwise they had been, surely Paul had neither tolerated nor used them, sin being condemned even in Casu necessitatis. There being no excuse able to wash away the guilt of sin. 2ly. Things in themselves indifferent cannot be used at all times without sin. For it is one thing to tolerate somethings in Ecclesia constituenda, another in Ecclesia constituta; It may be in the one expedient, in the other altogether unlawful; which flows from the respective consequences of either.  
Whether the like necessity does press you now, which urged the Apostles then, you best know: for my part, I doubt of it: And were it so. Yet can I find no warrant in all the Scriptures to blaspheme God's Name: And I am persuaded the Toleration now aimed at, will tend to that in the highest degree. What madness is it that men will be content to be bound up from acting, or speaking against the supreme Magistrate? or the State, under no less pain than Treason? And who so transgresseth is hailed to the stake. And yet will they struggle to unwreath themselves from the yoke of Christ, and under the notion of tender Consciences must needs be tolerated, yea, (why say I tolerated?) warranted by a Law to rebel against God, and his Son Jesus Christ, if they please.  
Would you but inquire at the four great Counsels universally received by all; Namely, that of Nice in anno 323. Consisting of 300 Bishops, against the Arrians, and Quadradecimals. That of Constance against the Macedonian Heresy. That of Ephesus against the Nestorian Heresy, and that of Chalcedon against the Eutychean heresy. Inquire I say, at these, and you shall find, there was nothing amongst them like Toleration. Their care and practice was the clearing and asserting of truth, and condemning of Error.  
Do not you think, Sir, but these same errors, or worse, are amongst you, which were amongst them at that time? Is there none, think you, Sir, in England? who will say with Arrius. Dei filius aliquando erat, aliquando non erat? None, who with Macedonius holds that Spiritus sanctus nihil ad patris & filii divinitatem & gloriam pertinet? None who maintaineth Filium esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, similem non ejusdem essentiae? None think you, who with Nestorius divides the natures of God, and call-leth the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? As if she had brought forth Christ as man only, not as God and man. Is it not possible to find one who'll say, Christus non sub carnis veritate, sed figura in terris laborabat? Assure yourself, Sir, there are thousands of this nature amongst you, and worse, if worse may be: Nay, (what say I may be?) there wants not, who deny that they hold any thing of God, or his Son either, they knowing neither, and denying both; acknowledging nothing above themselves in dignity, (I mean of Essence.) In place they may, and yet with a grudge I verily believe. Lose the bonds, and break the curb of Religion, and cherish such impious vermin as this land swarms with; and you shall see, what will become of your State in the end, when it will be too late to repent. Seeing therefore you have the same Enemies.  
In all Humility I advise, that you use the same weapons against them which they did with so much, and so good sucecss: otherwise show us a better way how to overthrow this monstrous Hydra.  
I pray you, Sir, the sweet and gentle voice of Zion the peaceful air of the Gospel, The faith of Jesus, and the principles of Christian Religion; are they not as dear to us the Children of Light, as the dictates of Nature were to the Sons of Adam? As precious to the Adopted Gentile, as the fearful voîce of Mount Sinai, the Thundering Trumpet, the lingering works, and uncertain Ceremonies of the Law, were to the chosen Israel.  
Let me exhort you therefore, Sir, you who sits in the chair of Moses, to take to hart the building of the sanctuary! Remember, that so soon as the people were delivered from the bondage of Egypt, the Tabernacle was provided for, Exod 25. No sooner had David rest from his enemies, but he intended the building of a house to God, 2. Sam. 7.1. And amongst the first and greatest of the miracles of Christ was the purging of the temple, the subduing of the enemies and abuses thereof. Remember that super hanc potram even according to all that you have seen in the Mount, after the model of Zion must you build your house: otherwise, if the storm blow your house will fall.  
But you'll happily reply, that you have done that already in passing a Vote on the 35 Article, and declaring the Christian Religion, to be the profession of England. A good beginning (I confess,) a fair frontispiece indeed. But, beware that it prove not like the Egyptian Temples, brave stately buildings to look upon: but within, nothing but the Images of Dogs, Cats, Crocodiles, and unclean Beasts. I advise you, Sir, to provide for this House, and furnish it according to all that I have told you. The kindliest guessed that ever came into a house is the Landlord himself. If you do it not, Sir, be sure your Enemies will do it for you. But what say I? do it? I fear they have done done it already.  
UP therefore, and call to mind: that Christ did with zeal and passion, if any may be attributed to him, purge the Temple, broke down the the tables, and cast out the buyers and sellars. Call your Brother Aaron, (whose mouth the ord hath filled with Eloquence, and his heart with understanding) & you with him, and he with you scourge out the unapparalled guests with the cords of the spiritual sword, and civil execution. Be not ashamed to assert the truth, nor afraid to condemn errors. And then you'll know both what to Tolerate, and whom to compel. And this is my humble motion.  
FINIS.