THE LETTER OF THE LONDON MINISTERS TO THE Assembly of DIVINES at Westminster; against TOLERATION, mildly examined; AND The mistakes thereof friendly discovered; As well for the sakes of the Independent and Separation, as for the good of the commonwealth. WHen I call to mind the general oppression (before the Parliament) exercised upon good people, conscientious in the practice of their religion; and that the Presbyters did not only suffer as much as any therein, but exclaimed, and laboured as much as any there-against: It is a wonder to me, that now that yoke is removed, and a blessed opportnnity offered by Almighty God, to the people and their Parliament, to make every honest heart glad, by allowing a just and contentful freedom, to serve God without hypocrisy; and according to the persuasion of conscience: That one Sect amongst us, that is the Presbyters, that have been yoke-fellows with us; should not rest satisfied with being free as their Brethren, but become restless in their contrivances and endeavours, till they become Lords over us. The wonder is the same, as it would have been, had the Israelites, after the Egyptian bondage, become taskmasters in the Land of Canaan one to another, but that is more in them who have been instructed by our Saviour in that blessed rule; of doing unto others, what they would have others do unto themselves. To discover the several policies the presbyters have used to get into the chair they have justled the Bishops out of, whose example they have followed in many particulars; as especially in the politic and gradual obtaining the Ordinance for licensing, upon a pretence of stopping the King's writings, but intentionably obtained, and violently made use of against the Independents, Separation, and commonwealths-men, who either sees more, or something contrary to the designs of the Licencer. To signify to the People, how the presbyters have laboured to twist their interest with the Parliaments, as the Bishops did theirs with the King, how daily and burdensomly importunate they are with the Parliament, to establish their Government, (which they are pleased to call Christ's) and back it with authority, and a compulsive power, (which by that very particular appears not to be his) To lay open their private junctoes and counsels, their framing Petitions for the easy and ignorant people, their urging them upon the Common council, and obtruding them upou the choosers of Common council men, at the Wardmote Elections, even after the Parliament had signified their dislike thereof; to sum up their bitter invectives in Pulpits, and strange liberty they take as well there, as in their writings, to make the separation and Independents odious by scandals and untrue reports of them, in confidence of having the press in their own hands, by which means, no man without hazard shall answer them, to lay open the manner and depth of these proceedings, is not the intention of this work; I only thought good to mention these particulars, that the presbyters may see they walk in a net, no 'tis no cloud that covers them, and that they may fear that in time they may be discerned as well by the whole People, as they are already by a very great part thereof. The London Ministers Letter, contrived in the conclave of Zion college, is one of the numerous projects of the Clergy: not made for the information of the synod, but the misinformation of the People, to prevent which is my business at this time; I will only take so much of it as is to the point in hand, to wit, toleration. Letter, It is true, by reason of different lights, and different▪ sights among Brethren, there may be dissenting in, opinion, yet why should there be any separating from Church Communion. Why? because the differences in opinion is in matters that concern Church Communion: you may as well put the question, why men play not the Hypocrites? as they must needs do if they should communicate in that Church Society, their mind cannot approve of. The question had been well put, if you had said, by reason of different lights, and different sights, there may be dissenting in opinion, yet why should our hearts be divided one from another? why should our love from hence, and our affections grow cold and dead one towards another? why should we not peaceably, bear one with another, till our sights grow better, and our light increase? These would have been questions I think, that would have puzzled a truly conscientious man to have found an answer for. That which next follows, to wit, the church's coat may be of divers colours, yet why should there be any rent in it: is but an old jing of the Bishops, spoken by them formerly in reference to the presbyters; and now mentioned, to make that which went before, which has no weight in itself, to sound the better. Letter. Have we not a Touchstone of truth, the good word of God, and when all things are examined by the word, then that which is best may be held fast; but first they must be known, and then examined afterward. I shall easily concur with them thus far, that the Word of God is the Touchstone, that all opinions are to be examined by that, and that the best is to be held fast. But now who shall be the examiners, must needs be the question; If the presbyter examine the independent and separation, they are like to find the same censure the presbyters have already found, being examined by the Bishops, and the Bishops found from the Pope: Adversaries certainly are not competent Judges; aga in, in matters disputable and controverted, every man must examine for himself, and so every man does, or else he must be conscious to himself, that he sees with other men's eyes, and has taken up an opinion, not because it consents with his understanding, but for that it is the safest and least troublesome as the world goes, or because such a man is of that opinion whom he reverences, and veri●y believes would not have been so, had it not been truth. I may be helped in my examination, by other men, but no man o● sort of men▪ are to examine for me, insomuch that before an opinion can properly be said to be mine, it must concord with my understanding. Now here is the fallacy, and you shall find it in all Papists, Bishops, presbyters, or whatsoever other sort of men, have or would have in their hands the power of persecuting, that they always suppose themselves to be competent examiners and Judges of other men differing in judgement from them, a●d upon this weak supposition (by no means to be allowed) most of the reasons and arguments of the men forementioned, are supported. They proceed to charge much upon the Indepe●dents, for not producing their model of Church-government; for answer hereunto, I refer the Reader to the Reasons printed by the Independents, and given into the House in their own justification, which the Ministers might have taken notice of. I proceed to the supposed Reasons urged by the Ministers, against the toleration of Independency in the Church. Letter. 1. Is, because the Desires and endeavours of Independents for a Toleration, are at this time extremely unseasonable, and pray: properous For, 1. The reformation of Religion is not yet perfected and settled amongst us, according to our Covenant. And why may not the Reformation be raised up at last to such purity and perfection, that truly tender consciences may receive abundant satisfaction for aught that yet appears. I would to God the people, their own friends especially, would but take notice of the fallacy of the Reason: They would have reformation perfected according to the Covenant, before the Independents move to be tolerated: now Reformation is not perfected according to the Covenant, till schism and heresy is extirpated; which in the sequel of this Letter, they judge Independency tobe, that their charity thinks it then most seasonable, to move that Independency should be tolerated after it is extirpated: their reason and affection in this, are alike sound to the independents. Their drift in this, indeed is but too evident, they would have the Independents silent, till they get power in their hands, and then let them talk if they dare, certainly, the most seasonable time to move for toleration is while the Parliament are in debate about Church Government; since if stay be made till a Church Government be settled, all motions that may but seem to derogate from that, how just soever in themselves, how good soever for the commonwealth, must needs be hardly obtained. And whereas they say, Why may not Reformation be raised up at last to such pretty and perfection, that truly tender consciences may receive abundant satisfaction, for aught that yet appears. Observe, 1. That these very Ministers, in the sequel of their Letter, impute it as Levity in the Independents, that they are not at a stay, but in expectation of new lights and reserves, as they say, so that a man would thinkf they themselves were at a certainty: But 'tis no new thing for one sort of men to object that as a crime against others, which they are guilty o themselves: though indeed but that the presbyters use any weapons against the Independents, 'tis no crime at all, yea 'tis excellency in any man or woman, not to be pertinacio●s, or obstinate in any opinion, but to have an open ear for reason and argument, against whatsoever he holds, and to embrace or reject, whatsoever upon further search he finds to be agreeable to, or dissonant from God's holy Word. It doth appear from the practices of the presbyters, and from this Letter and other Petitions expressly against Toleration, that unless the independents and separation will submit their Judgements to theirs, they shall never be tolerated, if they can hinder it. Their 2. Reason is that it is not yet known what the Government of the Independent is, neither would they ever let the world know what they hold in that point, ●hough some of their party have been too forward to challenge the London Petitioners as led with blind obedience, and pinning their souls upon their priests sleeve, for desiring an establishment of the Government of Christ, before there was any model of it extant. Their 3d. Reason, is much to the same purpose. I answer, 1. That the Ministers know that the Independent Government for the general is resolved upon by the Independents, though they have not yet modelized every particular, which is a work of time, as the framing of the Pres●●terian Government was. The Independents however have divers reasons for dissenting from the Presbyterian way, which they have given in already. And though they have not concluded every particular of their own, but are still upon the search, and enquiry; yet it is seasonable however to move for toleration, for that the ground of moving is not because they are Independents, but because▪ every man ought to be free in the worship and service of God, compulsion being the way to increase, not the number of Converts, but of Hypocrites; whereas it is another case for People to move for establishing of a Government they understand not, having never seen it, as the London Petitioners did, that is most evidently a giving up of the understanding to other men, sure the presbyters themselves cannot think it otherwise, nor yet the People upon the least consideration of it. Besides, the London Petitioners did not only desire, as here the Ministers cunningly say, an establishment of the Government of Christ, but an establishment of the Government of Christ (a model whereof the reverend Assembly of Divines have framed, which they never saw) so that herein, the People were abused by the Divines, by being put upon a Petition, wherein they suppose that Government which they never saw, to be Christ's Government. If this be not sufficient to discover to our Presbyterian lay-brethrens, the Divines confidence of their abilitity to work them by the smoothness of phrase and Language to what they please, and of their own easiness, and flexibility to be so led, I know not what is. 2. The Ministers urge that the desires and endeavours of the Independ●nts for Toleration, are unreasonable, and unequal in divers regards. 1. Partly because no such toleration hath heitherto been established (sofar as we know) in any Christian State, by the civil Magistrate. But that the Ministers have been used to speak what they please for ● Reason in their Pulpits without contradiction, they would never sure have let so slight a one as this have past from them: It seems by this reason, that if in any Christian State a Toleration by the Magistrate had been allowed, it would not have been unreasonable for our State to allow it: The practice of States, being here supposed to be the rule of what's reasonable; whereas I had thought, that the practice of Christian States is to be judged by the rule of reason and God's Word, and not reason by them: That which is just and reasonable, is constant and perpetually so; the practice of States though Christian, is variable we see; different one from another, and changing according to the prevalency of particular parties, and therefore a most uncertain rule of what is reasonable. Besides, the State of Holland doth tolerate; and therefore the Ministers Argument, even in that part where it seems to be most strong for them, makes against them. Again, if the practice of a Christian state, be a sufficien● Argument of the reasonableness of a toleration, our State may justly tolerate because Christian, and because they are free to do what ever any other State might formerly have done. But I stay too long upon so weak an Argument. 2. Partly, Because some of them have solemnly professed, that they cannot suffer Presbitary, and answerable hereunto is their practice, in those places where Independency prevails. 'Tis unreasonable it seems to tolerate Independents, because Independents would not if they had the power, suffer Presbyters. A very Christianly argument, and taken out of the 5. of Matthew 44. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which hurt you, and persecute you: What, were all our London Ministers forgetful of t●eir saviour's instructions? Does their fury so far blind their understanding, and exceed their piety? Which seems to be but pretended now, since in their practice they would become Jews, and cry out an eye for an eye, and a tooth for a tooth. Whosoever meddles with them it seems, shall have as good as they bting: Was ever so strange a reason urged by a Sect of men, that say they are Ministers, Christ's Ministers, Reformers too, that would make the world believe they are about to reduce all matters Christian, to the original and primitive excellency of Christ and the Apostles, and yet to speak and publish to the world a spleenish reason, so expressly contrary to the precepts, to the practice of Christ and his followers. To Christ I say, that bids us love our enemies, that we may be the children of our Father which is in heaven, who makes the Sun to shine on the evil and the good, and sendeth rain on the just and on the unjust. The Ministers should be like the Master, what a dispro●ortion is here? As if the title were taken up for some other end; we know the Apostle speaks of Ministers that could transform themselves ●s though they were the Ministers of righteousness; I pray God our Ministers do not so, I would willingly suppress those fears and suspicions; which, do what I can arise in me, from their words and practice. Sure they had approved themselves better christia●s, if upon the discovery of so bad a spirit in any of the Independents; as to persecute, had they power (though I believe, there are not any such) I say, it had been more Christ-like in our Ministers, to have dissuaded them from s●unmanly, so much more unchristianly a vice, then to have it made an argument for practice in themselves. They might by the same rule, be Jews to the Jew, or Turk to the Turk, oppressors to the oppressor; or do any evil to others, that others would do to them: if other men's doing of i●, be an argument of the reasonableness thereof. But I hope, our Ministers will be so ingenious, as when they see their weaknesses forsake them, it will be both more comfortable to all other sorts of men, and in the end more happy for themselves. 2. Again, I suppose your suggestion to be very false; namely, that the Independents if they had power, would persecute the Presbyters: though let me tell you of all s●cts of men, those deserve least countenance of a State that would be Persecutors, not because of their consciences in the practice and exercise of their Religion, wherein the ground of freedom consists; but because a persecuting spirit is the greatest enemy to human society, the dissolver of love and brotherly affection, the cause of envyings, heartburnings, divisions, yea, and of wars itself. Whosoever shall cast an impartial eye upon times past, and examine the true cause and reason of the subversion, and devastation of States and countries, will I am confident; attribute it to no other, than the Tyranny of Princes, and Persecution of Priests. So that all States, minding their true interests, namely the good and welfare of the people, aught by all means to suppress in every sect or degree of men, whether Papists, Episcopalls, Presbyters, Independents, Anabaptists, &c. the spirit of Domination, and Persecution, the disquieter and disturber of mankind▪ the offspring of Satan. God being all Love, and having so communicated himself unto us, and gave us commands to be like him, merciful, as he our heavenly Father is merciful; to bear with one another's infirmities: neither does reason and true wisdom dictate any other to us, then that we should do unto others, as we would be done unto ourselves; that spirit therefore which is contrary to God, to reason, to the well-being of States, as the spirit of Persecution evidently is; is most especially to be watched, and warily to be circumscribed, and tied up by the wisdom of the supreme power in commonwealths. I speak not this to the disgrace of Presbyters, as Presbyters; for as such, Isuppose they are not Persecutors: forasmuch as I know, some, and I hope there are many more of them, that are zealous and conscientious for that form of Government, and yet enemies to a compulsive power in matters of Religion. But for this end only, namely to beget a just and christian dislike in all sorts of men, as well Presbyters, as others; of forc●ng all to one way of worship, though disagreeable to their minds: which cannot be done, without the assistance of this fury and 〈…〉 3. And partly to grant to them, and not to other▪ Sectaries who are free▪ born ●s well as they, and have done as good service as they to the public (as they use to plead)▪ will be count●d injustice, and great partiality; but to grant it to all, will scarce be cleared from impiety. To the former part of this argument I gladly consent, that Sectaries have as good claims to freedom▪ as any sorts of men whatsoever; because freeborn, because well-affected, and very assistant to their country in its necessities. The latter part of the argument is only an affirmation, without proof; the Ministers think sure it will be taken for truth because they said it, for such a presumption it seems they are arrived to. In the mean time what must they suppose the people to be, that do imagine their bare affirmations ground for the people's belief▪ I would the people would learn from hence to be their own men, and make use of their own understandings in the search and belief of things; let their Ministers be never so seemingly learned or judicious, God hath not given them understandings for nothing; the submission of the mind is th' most ignoble slavery; which being in our own powers to keep free, the Subjection thereof argues in us the greater baseness▪ but to the Assertion, that it will be impiety to grant it to all Sectaries. I answer, First, that the word Sectary is communicable both to Presbyters and Independents, whether it be taken in the good sense for the followers▪ of Christ; for such, all Presbyters, Independents, Brownists, Anabaptists, and all else, suppose and profess themsel●es to be: or in the common sense, for followers of some fewmen more eminent in their parts and abilities then other. And hereof the Independents and Presbyters are as guilty as the Separation, and so are as well Sectaries. Now all Sectaries, whether Presbyters, Independents, Brownists, Antinomians, Anabaptiss, &c. have a like title and right to freedom, or a Toleration; the title thereof being not any particular of the Opinion but the Equity of every man's being Free in the State he lives in, and is obedient to, matters of opinion being not properly to be taken into cognisance any farther, than they break out into some disturbance, or disquiet to the State▪ But you will say, that by such a toleration, blasphemy will be broached, and such strange and horrid▪ opinions, as would make the ears of every godly and christian man to tingle; what must this also be tolerated? I answer, it cannot be just, to set bounds or limitations to toleration, any further than the safety of the people requires; the more horrid and blasphemous the opinion is, the easier suppressed, by reason and argument; because it must necessarily be, that the weaker the arguments, are on one side, the stronger they are on the other▪ the grosser the error is, the more advantage hath truth over it▪ the less colour likewise, and pretence there is, for imposing it upon the people. I am confident, that there is much more danger inn small, but speciously formed error, that hath a likeness and similitude to truth, then in a gross and palpable untruth. Besides, can it in reason be judged the meetest way to draw a man out of his ●●ror, by imprisonment, bonds, or other punishment? You may as well be angry, 〈…〉 ●●ripes or bonds to recover his sight how pr●posterous would this 〈◊〉 Your ho●per ●nd mee● way ●u●e is to apply things 〈◊〉 to his cute. And so likewise to a man whose understanding is cloud●d, 〈…〉 and imperfect whose mind is so far misinformed as to 〈…〉 or the Scripture● (for we instance in the worst of errors) ●a● B●●lam or the Fleet reduce such a one? N● certainly▪ it was ever found by all experience, that su●● rough 〈◊〉 did 〈◊〉 the error, not remove i● nothing can do that but the 〈◊〉 and 〈◊〉 power of found reason and argument▪ which, 〈◊〉 to b● doubted, they are 〈◊〉 furnished withal that use other weapons▪ Hence have I observe▪ d that the most weak & passionate men, the most unable to defend truth, or their own● opinion are the most violent for persecution▪ Whereas those whose minds are established; and whose opinions are built upon firm and 〈◊〉 grou●d ●eare no● what winds blow● fear not to grapple with any e●ror, because they bo●●d ●n● they 〈◊〉 overthrow it▪ 3. Independency is a schism, and therefore not to be tolerated. The principal argument brought to prove it, is this▪ Because they d●part from the Presbyter Churches, which are true Churches, and so confost to ●o 〈◊〉 by ●he I●depend●nt●. I answer, that this Argument only concerns the 〈◊〉 because they only acknowledge them to be true Churches. Whether they are still of that opinion o● no I know not, 'tis to be doubted they are not, especially 〈◊〉 they have discerned the spirit of enforcement and compul●ion to ●aig● in that C●ur●h▪ the tr●est mark of a false C●urch. I believe the Independents have ●●●ng'd their 〈◊〉 ● es●eially those of them whose Pastors r●●●ive their Office ●nd Mi●is●try 〈◊〉 the election of the people or congregation, and are not engaged to allow so much 〈◊〉 the Presbyters, because of their own interest▪ as deriving their calling from the Bis●ops and Pope▪ for the making up a supposed succession from the Apostles, who se● their own sakes are enforced to acknowledge the Presbyter for ● true Church, 〈◊〉 the 〈◊〉 are necessitated to allow the episcopal and Papist Church, true o● valid fo● the substance▪ as they confess in the ordinance for Ordination, because they have received their ministry therefrom, without which absurdity they cannot maintain their succession from the Apostles. But that the Independents are not a schism, they have and will, I believe▪ upon all●occa●ions sufficiently justifi●▪ I shall not the●e●or●, ●ince it concerns them in particular, 〈◊〉 thereupon▪ 〈…〉 to the supposed mischiefs which the Ministers say will ●nevitably fo●low upon th●● toll●r●tion, both to the Church and Commonwea the First, to the Church. 1. causeless ●nd unjust revol●s from our ministry and Congreg●tions. To this I say, that i● argues an abundance of distrust the Ministers have in thei● own abilities, and the doctrines they pr●●ch, to suppose their auditors will for●●k● them if other men have liberty to speak. 'Tis authority it seems ●ust 〈◊〉 thei● Churches, and not the truth and eff●a●cy of their doctr●nes. I j●dge it ●or my pa●●●●ufficient ground to suspect that for gold that can't abide a trial. It seems our Ministers doctrines and Religion, are like Dagon of the P●ilistins, that will fall to pie●●s at the appearance of the Ark. Truth sure would be more confident, in hope to app●●● 〈…〉 glorious, being set off by falsehood. And therefore I do adjure the Ministers, from ●hat loveliness and potency that necessarily must be in Truth and righteousness, if ●hey think they do profess it, that they▪ would procure the opening of every man's mouth, in confidence that truth, in whomsoever she is, will prove victorious; and ●ike the sun's glorious lustre, darken all errors and vain imaginations of man's heart. But I fear the consequence sticks more in their stomachs, the emptying of their Churches being the eclipsing of their reputations, and the diminishing of their profits; if it be otherwise, le● it appear by an equal allowing of that to others, which they have laboured so much for to be allowed to themselves. 2. Our people's minds will be troubled and in danger to be subverted, Acts 15. 24. A. The place of Scripture may concern themselves, and may as well be urged upon them by the Separation o● Independents, as it is urged by them upon the Separation and Independen●s; namely, that they trouble the people's minds, and lay injunctions upon them, they were never commanded to lay. And 'tis very observable, the most of those Scriptures they urge against the Separation, do most properly belong unto themselves. 3. Bitter heart-bur●ings a●ong brethren, will be foment●d and perpetuated to all posterity. I answer. Not by, but fo● want of a toleration: Because the State is not equal in its protection, but allows one sort of men to trample upon another; from hence must necessarily ●rise heartburnings, which as they have ever been, so they will ever be perpetuated to posterity, unless the State wisely prevent them, by taking away the distinction that foments them; namely, (the particular indulgency of one party, and neglect of the other) by a just and equal toleration. In that family strife and heartburnings are commonly multiplied, where one son is more cockered and indu●g'd then ●nother▪ the way to foster love and amity, as well in a family, as in a State, being ●n equal respect from those that are in author●●y. 4. They say, the Godly, painful, and orthodo●▪ Ministers will be discouraged und d●spis●d▪ Answ. Upou how slight foundation is▪ their reputation supported, that fear being despised unless Author●●y forces all to Church to them? Since they have confidence to vou●h themselves godly▪ painful, and orthodot, methinks they should vot doubt an ●udience. The Apostles could empty the C●urches, and Jewish Synagogues, and by the prevalency of their doctrine convert 3000 at a Sermon; and do our Ministers f●are, that have the opportunity of a Church, and the advan●age of speaking ●n h●●re together without interruption, that they cannot keep those Auditors th●y h●ve; but that they sh●ll be withdrawn from them by men of ●eaner 〈◊〉 (in their esteem) by the illiterate and undervalued lay Preachers, that ●r● (as the Ministers suppose) under the cloud of error and false doctrine? Surely they suspect their own Tene●ss or their abilities to maintain them, that esteem it a discouragement to be opposed▪ and fear they shall be despised if dispu●●d withal. 5. They say, The life and power of godliness will be eaten out by frivolous disputes and vain janglings. Answ. Frivolous disputes and vain janglings, are as unjustifiable in the people as in the ministry, but mild and gentle Reasonings (which authority are only to countenance) make much to the finding out of truth, which doth most advance the life and power of godliness. Besides, a Toleration being allowed, and every Sect labouring to make it appear that they are in the truth, whereof a good life, or the power of godliness being the best badge or symptom; hence will necessarily follow, a noble contestation in all sorts of men to exceed in godliness, to the great improvement of virtue and piety amongst us. From whence it will be concluded too, that that Sect will be supposed to have least truth in them, that are least virtuous, and godlike in their lives and conversations. 6. They urge, That the whole course of religion in private families will be interrupted and undermined. Answ. As if the Independents and Separation were not as religious in their private families, as the Presbyters, 7. reciprocal duties between persons of nearest and dearest relations, will be extremely violated. Answ. A needless fear, grounded upon a supposition, that difference in judgement must needs occasion coldness of affection, which indeed proceeds from the different countenance and protection, which States have hitherto afforded to men of different judgements. Hence was it, that in the most persecuting times▪ when it was almost as bad in the vulgar esteem to be an Anabaptist, as a murderer, it occasioned dis-inheritings, and many effects of want of affection, in people of nearest relations; but since the common odium and vilification is in great measure taken off, by the wise and just permission of all sects of men by the Parliament, man and wife, father and son, friend and friend, though of different opinions, can agree well together, and love one another; which shows that such difference in affection, is not properly the effect of difference in judgement, but of Persecution, and the distinct respect and different countenance that Authority has formerly shown towards men not conforming. 8. They say, That the whole work of R●formation, especially in discipline a●d Government, will be retarded, disturbed, and in danger of b●ing utterly frustrate and void. It matters not, since they mean in the Presbyterian discipline and Government, accompanied with Persecution; Nay, it will be abundantly happy for the people, and exceedingly conducing to a lasting Peace (to which Persecution is the greatest enemy) if such a government so qualified be never settled. The Presbyters I hope, will fall short in their aims. ●. 'Tis not certain that the Parliament mean to settle the Presbyterian Government, since they have not declared that Government to be agreeable to God's Word; although the Presbyters are pleased, in their expressions, frequently to call their Government, Christ● Government. Howsoever their determination (which may well be supposed to be buil● upon their interest) is not binding▪ They are called to advise withal▪ not to control. 2. In case the Parliament should approve of that Government in the main, yet the prelatical and persecuting power of it, we may well presume (since they themselves may smart under it as well as the rest of the people) they will never establish. 9 All other Sects and Heresies in the kingdom, will be encouraged to endeavour the like toleration. Sects and Heresies▪ We must take leave to tell them, that those are ●ermes imposed ad placitum, and may be retorted with the like confidence upon themselves. How prove they Separation to be Sects and Heresies; because they differ and separate from t●em? That's no Argument, unless they can first prove themselves to be in the truth? A matter with much presumption supposed, but never yet made good, and yet upon this groundless presumption, the whole fabric of their function, their claim to the Churches, their pre-eminence in determining matters of Religion, their eager pursuit after a power to persecute, is mainly supported. If the Separation are Sects and Heresies, because the Presbyters (supposing themselves to have the countenance of Authority, and some esteem with the people, judge them so: The Presbyters by the same rule were so, because the Bishops once in authority, and in greater countenance with the People, did so judge them to be. And whereas they say, That Sects and Heresies will be encouraged to endeavo●r the like toleration with the Independents. I answer, that 'tis their right, their due as justly as their clothes, or food; and if they endeavour not for their Liberty, they are in a measure guilty of their own bo●dage▪ How monstrous a matter the Ministers would make it to be, for men to labour to be free from persecution. They think they are in the ●addle already, but will never I hope have the reins in their hands▪ Their 10th. fear is the same. 2. They say the whole Church of England (they mean their whole Church of England) in sh●rt time will be ●wallowed up with di●traction and confusion. These things are but laid, not proved: were it not that the Divines blew the coals of dissension, and exasperated one man's spirit against another; I am confidently persuaded we might differ in opinion, and yet love one another very well; ●s for any distraction or confusion that might entrench upon that civil peace, the Laws migh● provide against it, which is the earnest desires both of the Independen●● and separation. 2. They say, toleration will bring divers mischiefs upon the commonwealth: For, 1. All these mischiefs in the Church will have their proportionable influence upon the commonwealth. This is but a slight supposition, and mentions no evil that is like to befall the commonwealth. 2. They urge that the kingdom will be woefully weakened by scandals and Divisions, so that the Enemies both domestical▪ and foreign will be encouraged to plot and practise against it. I answer, that the contrary hereunto is much more likely, for two Reasons. 1. There is like to be a concurrence, and joint assistance in the protection of the commonwealth, which affords a joint protection and encouragement to the People. 2. There can be no greater argument to the People, to venture their estates and lives in defence of their Country and that government, under which they enjoy not only a liberty, of Estate and Person, but a freedom likewise of serving God according to their consciences, which Religious men account the greatest blessing upon earth; I might mention notable instances of late actions of service in Independents and separatists, which arising but from hopes of such a freedom, can yet scarce be paralleled by any age or story. 3. They say it is much to be doubted, lest the power of the Magistrate should not only be weakened, but even utterly overthrown; considering the principles and practices of Independents, together with their compliance with other Sectaries, sufficiently known to be antimagistratical. An injurious, but common scandal, this whereof much use has been made to the misleading the People into false apprehensions of their brethren the separatists, to the great increase of enmity and disaffection amongst us, whereof the Ministers are most especially guilty: Let any impartial man examine the principles, and search into the practices of the separation, and he must needs conclude that they are not the men that trouble England, but those rather that lay it to their charge: the separation indeed and Independents are enemies to Tyranny, none more, and oppression, from whence I believe has arisen the forementioned scandal of them: but to just Government and Magistracy, none are more subject, and obedient: and therefore the Ministers may do well to lay aside such obloquies, which will otherwise by time and other discovery, turn to their own disgrace. In the last place they say, 'tis opposite to the Covenant, 1. Because opposite to the Reformation of Religion, according to the Word of God, and example of the best Reformed Churches. I answer, 1, That the example of the best reformed Churches is not binding▪ further then they agree with the Word of God, so that the Word of God indeed is the only rule. Now the word of God is express for toleration, as appea●es by the Parable of the Tares growing with the wheat, by those two express and positive rules, 1. Every man should be fully persuaded of the t●uth of that way wherein he serves the Lord, 2. That whatsoever is not of faith is sin; and 3. by that rule of reason and pure nature, cited by our blessed Saviour: namely, whatsoever ye would that men should do unto you, that do you unto them. 2. They say it is destructive to the 3. kingdom's nearest conjunction and uniformity in Religion and government. I answer, that the same toleration may be allowed in the 3. Kingdoms, together with the same Religion and Government; whether it shall be Presbyterian, or Independent, or anabaptistical: Besides that I suppose which is principally intended by this part of the Covenant, 'tis the Union of the 3. Kingdoms, and making them each desensive and helpful to the other, which a toleration will be a means to further, because of the encouragement that every man will have to maintain his so excellent freedom; which he cannot better do, then by maintaining them ●ll because of the Independency they will have one upon the other. 3. 'Tis expressly contrary to the extirpation of schism, and whatsoever shall be found contrary to sound doctrine, and the power of godliness. I answer, That when it is certainly determined by Judges that cannot err, who are the schismatics, there may be some seeming pretence to extirpate them, though then also no power or force is to be used, but lawful means only, as the wise men have interpreted it; that is, schism and heresy, when they appear to be such, are to be rooted out by reason and debate, the sword of the Spirit, not of the Flesh; arguments, not blows: unto which men betake themselves upon distrust of their own foundations, and consciousness of their own inability. Besides, as the presbyters judge others to be a schism from them, so others judge them to be a schism from the Truth, in which sense only the Covenant can be taken. 4. Hereby we shall be involved in the guilt of other men's sins, and thereby be endangered to receive of their plagues. I answer, that compulsion must necessarily occasion both much cruelty and much hypocrisy: whereof the Divines, labouring so much for the cause, which is persecution, cannot be guiltless. 5. It seems utterly impossible (if such a toleration should be granted) that the Lord should be one, and his name one, in the 3. kingdoms. I suppose they mean by that phrase, it is impossible that our judgements and profession should be one; so I believe it is, whether there be a toleration or no. But certainly the likeliest way, if there be any thereunto, is by finding out one truth; which most probably will be by giving libetty to every man to speak his mind, and produce his reasons and arguments; and not by hearing one Sect only: That if it does produce a forced unity, it may be more probably in error, then in truth; the Ministers being not so likely to deal clearly in the search thereof, because of their interests, are the Laity, who live not thereupon, but inquire for truth, for truth's sake, and the satisfaction of their own minds. And thus I have done with the Argumentive part of the Letter. I shall only desire, that what I have said may be without prejudice considered: And that the People would look upon all sorts of men and writings, as they are in themselves, and not as they are represented by others, or forestalled by a deceitful rumour or opinion. In this controversy concerning toleration, I make no question but the Parliament will judge justly between the two parties; who have both the greatest opportunity and abilities, to discern between the integrity of the one side, and the interest of the other. That the one party pleads for toleration, for the comfort and tranquillity of their lives, and the peaceable serving of God according to their consciences, in which they desire no man's disturbance. That the other that plead against it, may (I would I could say only probably) be swayed by interest and self-respects, their means and pre-eminence. I make no question but the Parliament, before they proceed to a determination of matters concerning Religion, will as they have heard one party, the Divines, so likewise reserve one ear for all other sorts of men; knowing that they that give sentence, all parties being not heard, though the sentence be just (which then likely will not be) yet they are unjust. Besides, the Parliament themselves are much concerned in this controvers●e, since upon their dissolution they must mix with the people, and then either enjoy the sweets of freedom, or suffer under the most irksome yoke of Priestly bondage: and therefore since they are concerned in a double respect; first, as chosen by the People to provide for their safety and freedom, whereof Liberty of conscience is the principal branch, and so engaged by duty: secondly, as Members of the commonwealth, and so obliged to establish freedom, out of love to themselves and their posterity. I shall only add one word more concerning this Letter, which is this; That 'tis worth the observation, that the same men are part of the contrivers of it, and part of those to whom 'twas sent; Mr. Walker being President of Zion college, Mr. Seaman one of the Deans, (observe that word) and Mr. Roborough, one of the Assistants, all three Members of the Synod: who with the rest framing it seasonably, and purposely to meet with the Letter from Scotland, concerning Church Government, may w●ll remove the wonder and admiration that seemed to possess one of the Scotch grand Divines in the Synod, at the concurrence of Providence in these two letters: of the politic and confederated ordering whereof, he could not be ignorant. FINIS.