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 Schisme that you have Covenanted which if to be connived at why doth the Apostle reprove the Corinthians for their Schisme so much and why doth our Lord Jesus commend the Angell of the Church of Ephesus for trying those which said they were Apostles and were not And why is the Angell of the Church of Thyatira reproved for suffering that woman Jezabel who called her self a Prophetess to teach and seduce If once we come to this that any man be suffered to teach what he pleaseth to seduâ—e whom he list to be of what Faith or Religion seems good in his own eyes farewell Covenant farewell Reformed Religion farewell the Peace and Glory of England if that day once come But you Right Honourable I hope better things of you though I thus speak I hope while you live and sit in Parliament this shall never be It is not usuall nay it is not possible that they which love God sincerely should desire to cherish differing Religions for it is most certain he that admits contrary Religions believes neither of them a Serm at Pauls Feb. 8. 1646. Lond. printed for Ch Meredith 1646. p. 14. But then the question will be Seeing there will be difference of judgment and Opinion while we are upon earth then how or how far is this difference of judgement P. 14. to be permitted how or wherein may Christians differ from one another in judgement and yet ought to be Tolerated and born with This is my Brethren a very grave and difficult Question Ans and to me considering how many places there are wherein the Holy Ghost calls upon us to endeavour to be of one mind of the same mind and of the same judgment it is easier to tell you wherein we may not differ in judgement and wherein differences in judgement may not be Tolerated then to tell you wherein they may First therefore I say that as an absolute unity in judgement that we should all be of the same mind in all things is scarce to be attained in this life though it be to be endeavoured so an Universall 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 attain'd nor is it to be Tolerated or permitted I know no warrant no pretence of warrant for it in all the Book of God Scripture no where saith Let every man be of what Opinion and of what Faith he pleaseth let every man be left to his own judgement Particularly Liberty of Opinion or Judgment 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 Schisme in the Church of Christ 1 Cor. 1. 10. Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no Divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement Rom. 10. 17. I beseech you Brethren mark them that cause Divisions and Offences among you contrary to the Doctrine that you have received and what Tollerate them no avoid them Gal. 5. 12. I would they were even cut off that trouble you Nothing can be clearer then these Scriptures are against the Toleration of all Doctrines and particularly of those that Trouble Rend Divide the Church a P. 18. But to speak a little to the Positive if there be a Latitude and a Liberty of judgment left it is first in such things as are not clearly and Positively laid down in Scripture and therefore are not of the Fundamentalls and and essentialls of Faith and Worship for there is for these clear and undoubted Light of Scripture Secondly it is in things that are of private and single practice and not of open converse or Church-fellowship and Communion And yet even in these things this Liberty is not to be assumed at least not to be practised without much tenderness and circumspection First care must be had of keeping those Opinions wherein we differ from others private to our selves not troubling or perplexing the Consciences of others with them This is the injunction Rom. 14. 22. Hast thou Faith have it to thy selfe before God The Faith there spoken of is a particular perswasion touching the free use of all Creatures and the Liberty of all dayes And this Faith this Perswasion 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 thy self before God do not say I am fully perswaded of my Liberty and therefore I ought to profess it and hold it out in my practice whatever become of others it is the truth of God and I must hold it forth No saith the Apostle have it to thy self 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 it self inconsiderable but the divulging and Propagating of it may prove very dangerous and Pernitious and in the event intollerable Suppose a man should be of this Opinion that it is unlawfull 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 perswaded in his Conscience But if he will now go publish this Opinion and intangle the Consciences of others and seek to draw disciples after him and make a party and cause Division and Dissention amongst the People of God this is not to be tolerated Private Persons of a differing judgement if they live quietly frequent the publick Assemblies of Worship and are not discerned to disturb the Peace either of State or Church by any secret underminings are to be tollerated in hope of their Conversion and for publick Peace sake But if these men shall begin to spread their Errors in publick to inveagle and draw others to them to beguile the simple and so to trouble the publick Peace they are to be restrained a P. 21. Had all that profess the Gospel in England made Conscience to be of the same mind and the same judgement with their Brethren and the rest of the Churches of Christ as far as possibly and where they cannot where there is a necessity of differing had they made Conscience to keepe their diffences from appearing in Publick to
A SEASONABLE DISCOURSE AGAINST TOLERATION WITH A PREFACE Wherein the Nature of Persecution in general and the unjust Complaints of the Dissenting Parties concerning it in particular are distinctly considered LONDON Printed for Richard Rumbold in Butcher-hall Lane near Christ's Church 1685. THE PREFACE To the READER THough Controversies in Religion are hypothetically necessary for so long as there is either Ignorance or Malice in the hearts of Men there will be Differences in Opinion and Animosities amongst them yet a prudent well-regulated endeavour to moderate and asswage them is a work truly Christian and Charitable however it may be fruitless and unsuccesfull in the end I do indeed heartily pray for it yet dare not as yet promise my self so good a return of these my poor Labours as my Brethrens conviction Prejudice and Interest from which the dearest of Gods Children are not wholly exempted being not so easily remov'd The utmost that I can now expect and which I hope they will have no cause to deny mee is their favourable Absolution from that common yet unworthy Reflection of a Temporizing Formalist it being my unfeigned Judgment after a strict impartiall inquiry into the nature of such Impositions that my Subscription to the Doctrine and Discipline of the Church of England is not only warrantable but necessary 'T is not my business at present to give a particular explication or defence of those Constitutions which my Dissenting Brethren both in Press and Pulpit have thought fit to oppose That task hath been with so much Learning and withall so much Moderation performed to omit others by those two worthy Instruments of Gods glory Bishop Sanderson and Mr. Hoeker that I have often and I think not without just cause admired that any man endowed even with common Abilities supposing him of a meek and docile spirit should remain unsatisfyed when he shall have but seriously perused the Incomparable writings of those Pious and Learned Persons The truth is be their pretences never so plausible t is to me very plaine that many of my Brethren both decline and dread Conviction of which amongst other proofes this which I now mention is a pregnant Instance No sooner had this small Pamphlet appear'd in the World but as is usuall in such cases we being all desirous of Novelties it was generally sought after and perused and that I may return my Thanks for such encouraging Reception not much discommended However my Dissenting Brethren from whom I have deserv'd other acknowledgements were not altogether so obliging some of which this is no Conjecture but a certain Truth though they both knew the Authors Person and had other endearments sufficient to have invited a much greater Favour yet having barely glanc'd upon the Title very discourteously not to say rudely refus'd even one single perusall of his humble Petition I must confess though even contrary to my naturall Inclination I was some little mov'd to observe such causeless and irrational Perverseness For though there be indeed small Reason that any man in this Scribling Age should so little consult either his Time or Purse as to think himself oblig'd to the perusall of each impertinent Pamphlet yet that so small a Tract so inoffensively composed when presented by the hand of a Friend should not find a more favourable Acceptance is such an Vngentle-man like thing that had I the leasure or designe to play the Satyrist it were no hard task methinks to explode so disingenious an instance But of this enough if not as some may judge too much Which yet is mention'd with this Designe even to assure my Reader That be his private Opinion what it will if he please to hazard some small portion of Time in the perusall of the following Pamphlet he shall find nothing to offend him but the Evidence of Truth and downe-right Conviction I have one thing more to add and that is an Objection which being both plausible and common I shall first Propose that in the Person of some Private weake Christian Secondly Râ—solve with as much clearness as I am able The Objection is this There are indeed hot Disputes about these Ceremonies and other Impositions in the Service of God The Tongues and Pens of Learned men have for a long time been employed about them the Arguments pro and con both to desend and disprove them are of great weight and seemingly rationall They are indeed both so plausible that a Person of my rank and Quality who not only wants the advantage of Education but is also diverted from such inquiries by a particular profession which he is obliged to attend may very well be perplexed how to behave himself yet for my own part I am much inclin'd to think That these Ceremonies are very dangerous and unlawfull Things and that because I observe so many Learned and Godly Divines who rather then they will defile themselves with such Pollutions have not only suffered joyfully the spoyling of their goods but also Bonds and Imprisonments Banishments and a Thousand other Indignities to which a persecuted people is usually exposed which certainly such prudent Persons would never have done for a few Ceremonies the cause of all this mischief were they such innocent Things as the Prelats and their Agents have endeavoured to perswade us This is the Objection To which I Answer as followeth That which is said in the first Place of their Learning and piety is not much to the purpose For First such pretences being very advantageous to any Cause whatsoever are far more common then true The a Sic est vulgus ex veritate pauca ex opinione multa aestimat Cic. Orat. 1. Vulgar sort who are chiefly concerned in the Objection are no competent Judges in these Cases but much less in the former then the latter But Secondly granting them to be as Learned and pious as their admiring Proselytes can fancy or my Charity could wish them yet we must remember that the most Learned and pious are but Men and therefore do but know in part and are sanctified in part and as the learned b Pref. before Serm. Sect. 6. Bp. Sanderson expresseth it By the power of Godliness in their Hearts are no more secured from the possibility of falling into Error through Ignorance then from the possibility of falling into Sin through Infirmity Which should therefore prompt us as the safest course to guide our Actions not by Example which through different Circumstances is various and uncertain but by Precept which is sure and fixt not to have mens Persons in such Admiration as to embtace their Opinions and practises against the Light of Scripture and Right Reason But Thirdly if Learning and Piety must pass for Arguments which yet they will not it being no good Consequence such a Learned and Pious Man or such a learned and pious Company of Men holds this Opinion therefore 't is true yet I say if these must be urg'd for Logick though Comparisons are harsh and for
the most part odious I think it might easily appear without disparagement be it spoken That there are as Honest Religious Zealous good men that have willingly and chearfully submitted to the Church of England as the best of them all that have oppos'd the same Our Pious-Fore-fathers to whom under God we owe the purity of our Religion and some of which embrac'd a Stake had more moderate apprehensions then the present Generation For when the Tyranny of the Church of Rome had forc'd them to a Separation and that in Obedience to God who commands us neither to believe Lies nor to commit Sin neither of which they could avoid by continuing in Communion with her though they left many of her Ceremonies the number of them being great and burthensome yet they thought fit to retain some others of them and that for Order and Decency in the Service of God If it be replyed as usually it is That the Reformation being carried on by those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of the same Clay and subject to the like passions with others was at best but small and imperfect it being beyond the wit and power of Man either to foresee or remove all Inconveniences on a sudden and therefore that it was the Duty of After-Ages to perfect and complete what they had so happily begun by removing this Rubbish out of the House of God To this I Answer That the Topick of Reformation is too large for a short Preface and beyond my designe onely this by the by I wish that Protestants of whatsoever Perswasion would be more sparing in their Reflections upon our first Reformers for besides the advantage that is hereby given to the Romish Party we ought to consider That abuses are easier complain'd of then redress'd and possibly had the men of this Age been in their stead and under the same Circumstances I do much question if we may take an estimate by their late transactions whether they would have brought the work to so good an Issue as through Gods Blessing they then did But no more of this T is sufficient for my present purpose That since the cause of their Separation from Rome was to avoid her Pollutions 't is evident That these Ceremonies which they thought fit to retaine were in their Judgment no part of them or any other way unlawful the which if my dissenting Brethren will but grant not to talke now off their inexpedience of which neither they nor I must be Judges as it is a fair step to end our Differences so it hence avoidably follows That if some pious men have refus'd the Ceremonies others of as great piety have Conform'd to them if some Learned have disputed others as Learned have defended which may for ever Silence that Branch of the Objection viz. The Learning and Piety of their Parties Nor is there much more weight in that other part of the Objection drawn from their persecutions and sufferings which comes now to be considered A Pretence indeed very plausible and popular for besides its subtle Insinuations upon a natural score we being all obliged by that common bond of Humanity to compassionate those that are in any misery and trouble witness those usual resentments even for a Thief upon the Gallows it hath this farther advantage That wherever in Scripture the word Persecution is mentioned and that either with some Promise annex'd for the support of Gods people who otherwise might despond under such gloomy dispensations or of some Judgment denounced to restrain the fury of their Persecutors I say wheresoever such passages occur as they do frequently in holy Writ they have learned the Art by imposing upon a credulous Vulgar to make the World believe that they are those persecuted Saints for whom those promises are recorded and that all such persons as are any way employed though in Obedience to Authority to suppress them are Persecuting wretches on whom sooner or later all those Judgments threatned shall certainly be inflicted I shall not in the least offend them with any harsh Invectives such Reflections though some ease indeed to a burthen'd mind being very little to the Substance of a Cause but shall only beg their Patience and Charity whilst I endeavour to undeceive them by assuring them in plaine English what without Repentance they will one day find true That they are not Persecuted as Saints but punished as Malefactors And this I shall through Gods assistance undenyably prove in this Method 1. By fixing the Notion in laying down a clear and distinct definition of Persecution 2. By considering how far those present Sufferings to which our Nonconformists are obnoxious do agree with it or differ from it Persecution for Religion for of such onely I now treat may not unfitly be thus described T is an eager violent inflicting of outward temporal Evils for the exercise of true Religion I call it eager violent inflicting so the Lat. c i. e. continue seu continuato motu sequor inimico affectu insequor continuò assidue quaero Mart. Lex Philolog Persequor and the Gr. d i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do fully denote they both signifie so to follow as a Hunter doth his Prey who pursues it till he takes it But because these terms eager and violent do only agree to one sort of Persecution viz. That which is furious and rageing it being sometimes more mild and moderate and since definitions do express the nature but not the degree of the thing defined as when we define Calor we take no notice of it in summo I shall therefore omit these words eager and violent and then the definition I suppose unquestionably stands thus Persecution is an inflicting of outward temporal Evils for the exercise of true Religion Outward temporal Evils either upon the Body as Banishment Imprisonment Tortures Death or upon the Estate as Pecuniary Mulcts confiscation of Goods or upon Reputation and good Name as Slanderings Revilings Reproachful Speeches For the exercise of true Religion which is the Ratio formalis the Constitutive difference whereby Persecution is distinguished from all other violences whatsoever For let the greatest Reproaches and Indignities usher in the most exquisite Tortures and those be concluded by a Death as cruel as the utmost Malice on Earth or Fury in Hâ—ll can contrive yet unless these Tortures be eo nomine inflicted for the sake and cause of Religion we may call them merciless inhumane unnatural Cruelties or any such like name as can most fitly express them but not Persecution By Religion that I may yet more fully explaine the Definition I mean the Worship of God by true Religion the worshipping of him according to his Will the which Will though heretofore variously delivered and in different Dispensations yet those extraordinary ways of Conveyance being now ceased it hath pleased the Goodness and Wisdom of God to deliver in Writing by the Ministry of the Prophets and
fall'n from mee God he knows it and t is my comfort when the world condemnes mee I have no designe to exasperate any man but to reforme him If this do not satisfy for some men are very hard to please take this farther Apology in the words of that Reverend Person now mentiond whose Piety and Moderation I wish his Brethren would imitate y Mr. Baxter ut supra p. 251. 253. Woe to the Land and People that can multiply Sin and cannot Repent And woe to them that pretend Repentance and love to be flatter'd in their Sin and cannot endure to be admonish'd but take all the discoverys of their Sin to be injurious reproach Among the Prophane wee take this to bee a deadly sign of Impenitency And is it so bad in them and good in us It is part of my Office to cry with holy Bradford REPENT O ENGLAND and to say after Christ Except ye Repent ye shall all likewise Perish And can I call men to Repent when I must not dare to tell them of what nor to mention the Sin which is most to be repented of I use all this Preface because I know that Guilt and Impenitency are touchy and tender and galled and querulous and such will bestow the time in backbiting their Monitor which they should bestow in lamenting their sin But shall I therefore forbear and betray their Souls and betray the Land through cowardly Silence Must I shew that I hate Professours by not admonishing them Lev. 19. 17. when I must shew that I love the looser sort by my sharp reproofs Must I not fear them that can kill the Body and must I fear to displease a professed Christian calling him to repentance in a time of Judgements Read on now with these Memento's in your eye And if after so plain a Premonition you will venture to charge mee with that which I disclaime do it at your own perill I stand or fall to the Judgement of God and look for a better reward then the Hypocrites which is To have the good Opinion of men be they Professours of Piety or Profane And with me by Gods grace it shall hereafter be accounted a small Thing to the hindering of my Fidelity to Christ and mens souls to be judged of men 1 Cor. 4. 3. And if there should be any Pastors of the Churches who instead of concurring to heal the Flocks of these dividing Principles shall rather joyne with Backbiters and encourage them in their misreports and slanders because it tendeth to the supposed interest of their Party or themselves let them prepare to answer such unfaithfulness to their Consciences which will shortly be awakned and to the great Shepherd of the Flock who is at the door and who told even the Devills Agents that a House or Kingdom divided against it self cannot stand but is brought to nought Matt. 12. If alas alas experience hath not yet not yet not yet done enough to teach them this TOLERATION Disapprov'd and Condemn'd c. Humbly presented to the serious Consideration of all Dissenting Parties My Brethren THE Lord Jesus who knows all our Hearts and before whose great Tribunal both you and and I must one day appeare is my witness that the cheif designe of my present undertaking is the Peace and welfare of the Church the continuance of the Gospel and the eternal Salvation of pretious 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 plaine yet well meaning lines which have no other patronage then the charity of the Author and the candor and piety of those persons to whom they are directed The solemnity of this Preface as it may raise your expectations so it may possibly invite your riosity to inquire who or what manner of person I am that have taken the confidence of so important an Address And though the knowledge of my name would signifie little I being not so considerable as that it should add any weight to my performance yet that I may in some sort gratify such obliging Readers as I hope to find you I shall farther acquaint you that though I am not a person very ambitious to be known yet upon occasion I shall either publickly own and vindicate or if duely convinc'd as publickly recant my present opinion and in short to secure you and Apologize for my selfe since concealed names are ever suspitious I do solemnly protest that I am no scoffer at Religion nor railer at true Piety that I love an honest religious good man that endeavours to save his soul and come to heaven under what profession soever I find him that I will pitty and according to my poor ability rectify but never make sport with his errours and mistakes and herein I doe readily subscribe to the learned L a Advertisements touching the Church of England in his Refuse â— 165. Verulam That to turne Religion into a Comedy or Satyr to search and rip up wounds with a laughing countenance to intermix Scripture scurrility sometimes in one sentence is a thing very far from the devout reverence of a christian and scant beseeming the honest regard of a sober man Two principal causes saith this honourable person have I ever known of Atheisme curious Controversies and prophane scoffing And no less do I admire what I hope you will grant I have endeavoured to transcribe that incomparable saying of the judicious b The Preface to hiâ— 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 then three thousand volumns written with disdainful sharpness of Wit But if an irregular heat which I will yet endeavour to suppress should some little display it selfe it being very difficult to contend coldly and without Affection about things which we hold dear and pretious and certainly the Peace of the Church is eminently such if Passion and Interest should obtrude themselves under the notion of Zeale which God knows is no less common then fatal mistake in the management of our Controversies I do then humbly beg of you that you would seriously consider the following Words of the fore-cited good man that the manner of mens writings must not alienate our hearts from the Truth if it appear they have the Truth Having now as far as 't is judged convenient given you an account of the Author t' will in all likelihood be next demanded since this Subject hath been of late so fully and as some think unanswerably discust what convincing Reasons I have to trouble either my Brethren to read or my self to write so common and whilest proposalls are on foot so unwelcome a discourse Really my Brethren did I nor fear that such frequent protestations might seem too affected or that Conscience and Reality might be mistaken for humour and designe I would once more call the searcher of all Hearts to witness
that I am so far from a persecuting spirit the usuall brand we bestow upon our Adversaries that some Months since I had so favourable an opinion of Indulgence Connivence or Toleration that I little thought I should now appear an obstructer of so much desir'd and as I then apprehended so blessed a work I am confident you are very forward to know the Reason of so sudden and unexpected a change t is therefore omitting all farther prefacing in short thus Being desirous to informe my selfe in the Nature and extent of Toleration which I observ'd in such variety of methods by such different Parties so zealously promoted and that under no less titles then Liberty of conscience the great Interest of all Kingdomes 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 Wisdome Counsel and direction to him that asketh I procur'd and perus'd 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 convinc'd yet I did at first very much favour whom I do yet no less pitty the dissenting Party and really it seem'd 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 pass'd a judgement upon such honest pretences And to make you my Confessors I was no little affected with some resentments of a late ingenious Writer his words are these There are a company of People about us in the c Propos for the safety of King and Kingdome Pag. 10. Country of different perswasions who meet sometimes many hundreds together that our Justices have been in perplexity what to do The most of them for ought I perceive are certainly inoffensive persons and they have really no more against them then Pliny against the Christians of old when he sent to Trajan about them that is only that they meet and Preach and Pray together and if that excellent Prince was ashamed after this report he gave him of them in his Epistle to have those good men sought out any more unto punishment I cannot but favour their inclinations which are a verse from the like Inquisition I professe to God it is such an ungentleman like thing me thinks to trouble ones Neighbours that I should be glad to rid modest men of that worke It were better all these Acts suffered at once a due and Christian regulation than we should be still put upon this untoward dragging innocent Folk's thus to Prison for doing nothing in earnest but endeavouring to save their souls In the name of God take you your Psalter and let them say their Prayers as they will This together with some other reflections drawne from the great Love of Christ to us which therefore by way of gratitude wee are to acknowledge by suitable Acts of love pity and indulgence to our poore Brethren did very much move me The words of my Author are these There is a person I hope you would do a kindnesse P. 72. for with all your heart and you have Reason it is for your dear Lord that bought you and there is nothing in the world you can do I am perswaded that he will take so kindly from you at this time as to be pitiful to his Servants who are distressed about your Acts in point of Conscience and who the more despised they are and like unto their Lord the fitter Subjects they are for your compassion And a little after If you had no need of mercy from God it were tolerable then for you to be extreame towards others I hope this candid confession of my weaknesse if yet it be a weakenesse to acknowledge my errours 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 giue you therefore my Thoughts in order my first reflection was this That though this Toleration whilst considered in the notion and as it were in the Idea do carry with it a great deal of outward glory and lustre filling the hearts of men with expectations of much happinesse to ensue and no wonder if it be therefore entertain'd with generall applause especially of the Vulgar sort yet when we come ad practicandum to consider how this notion may best be made practicall and put in execution wee shall then meet with such impediments and inconveniences as shall render the performance to say no worse very far short of promise and expectation And for my owne part submitting still to better judgements I do find it so unintelligible and unpracticable that however it is pretended and that very highly by others yet in my apprehension and indeed the processe of the World sheweth no lesse 't is only a Thing for weaker Parties to talke on For to remind you onely of what others have more fully discuss'd if a Toleration must be admitted then either Universall and unlimited such as may comprehend even the Papists themselves or else Particular i. e. limited to some peculiar Persons or Parties As to the first 't is so perfectly wild and extravagant that in the judgement of all sober Protestants it rather deserves an explosive scorn then a serious confutation For the second viz a particular and limited unless which seems the likeliest way to bring the work to some Issue the dissenting Parties who are many and of different perswasions would clearly and distinctly acquaint the world in some publick Writing unanimously own'd 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 generall expressions but these then are of so doubtfull I had almost said impossible interpretation that I appeal to any rational man all prejudice and interest lay'd aside whether such uncertainty's can be laid as a sufficient Foundation on which to raise so considerable a structure as the Peace of the Church and Prosperity of the Nation Disc of Relig. Title pag. For whilst they tell us of Reformed Religion to be settled in its due Latitude and yet never acquaint us what we are to understand by this due Latitude what is the full extent and meaning of the Word whilst they propose that the Parties Disc of Rel. Par. 1. p. 18. comprehended in their establishment shall be of importance in the Publicke 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
thereunto is to persecute Christ Hath God inserted this as one maine branch of his Grand covenant with his People under the Gospell I will give them one heart and one way that they may fear me Jer. 32. 39. for ever * that is that they may all call upon the name of the Lord to serve him with one consent Zeph 3. 9. Did Christ ascend up on high and give gifts unto men and gave some Apostles some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ 'till we all come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the unity of the Faith and is it Persecution and Antichristianisme to engage all to Vnity and Vniformity Doth Paul bid the Philippians to beware of the Concision Philippians 3. 2. Doth he beseech the Romans to marke those which cause Divisions and Offences contrary to the doctrine which they had learned and to avoid them and that upon this ground that they who are such serve not the Lord Iesus but their own bellies however by good words and fair speeches they deceive the hearts of the simple Rom 16. 17. Doth he writing to the Galatians wish I would they were even cut off that trouble you a And yet the Author of Libert of Consc p. 32. tels us that this Text is little to the purpose Gal 5. 12. And is it such an hainous offence now for the faithfull Servants of Christ to advise you to the same course O Heavens be astonished at this and blush for the ignorance of some and impudence of others that dare so boldly presse for such a Toleration which none but vaine destructive thoughts of carnall men can look upon without indignation and horror Beware how you hearken to these Empiricks and Syrens who seeke to charme the world into a deep sleepe 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 feare of loosing the Godly Party as too many proudly stile themselves by way of difference from all that are not of their opinions and ways what is this but to teach God a new forme of Politicks to proclaime that it is not alwaies safe to hold out the truth of the Gospelâ— and to command all men to embrace it but much safer to halt between two opinions Belike Josiah went beyond his bounds when after himselfe had sworn a solemne Covenant to the Lord he made all Judah and Benjamin to stand to it and made all that were present in Israel to serve the Lord their God 2 Chron 34. 32 33. and Asa much more when he drew all the people into a Covenant That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 2 Chron. 15. 13. b The Author of Lib. of Cons p. 28. assures us the contâ—aâ—y when he rells as that What was done by the Kings of Israel Judah cannot be reasonably made a rule to Magistrats now under the Gospell But the ample and transcendent Commendations which the Lord gives unto these pious Kings especially in reference to their sincerity and zeale in reforming and settling of Religion in one Vniforme 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 Priviledge 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 shewed you at large on Psalm 76. 10. and in my former Sermon on this Text and therefore shall spare my selfe and you the paines of inlarging at the present Settle this in your hearts Gods Truth the true Worship and Discipline of Christ set up and established in one Vniforme way never prejudic'd any Nation or State where it had free passage in the least degree but hath ever been their safety happinesse and honour It is Errour how much soever cryed up not truth how much soever cryed downe and blasphemed that makes and foments rents and factions a Mr. John Ward of Ipswich in his Serm before the Commons March 26 1645 p. 49. Lon printed for C. Meredith 1645. Honourable and beloved yet another word of Exhortation to judge for God and as God judgeth 1. for God There are matters of God as well as matters of the King or Kingdome the care whereof must be upon you as well as upon us his Church his Kingdome his City his house his People his Spouse his Children his body ye as nursing Fathers must tender the good and welfare of them that they may find harbour and protection enjoy their just priviledges and Liberties wherewith Christ hath made them free not such licentiousenesse as is abus'd for a Cloake of Naughtinesse Ye must see to order and Unity amongst them that there be no rents and schismes surely our Saviour that ascended into heaven and gave gifts to men some Apostles c that wee might all meet in the Vnitie of faith and hath divers times and after sundry manners given that very thing in charge to his ministers would not have the Magistrate left at large from providing and endeavouring that speaking or following the truth in love we may grow up making increase by edifying our selves and one another in Love Ye must doe that which we are to pray that ye doe viz. Take a Course that Christians may live in a Peaceable and quiet life in Godlinesse and honesty not in strife and contention There is His Name it may not be blasphemed dishonoured His Day it must be sanctified His Gospell Ye have Authority and it is your duty to provide that it be duely preached a P. 50 That it be truly taught not blended adulterated made another Gospell His Worship it must not be corrupted by Idolatry superstitious Innovations lest God be worshipped in vaine while they teach for Doctrines the Commandments of men His Ministrie it ought to be purged planted lights set up in every bowle of the Candlestick encouraged maintained and abetted in the work of the Lord. His Sacraments it is your honour as your duty to see that they be kept pure in the celebration and ministration of them There is a book-case for it Num. 9. 7. there were certaine men c but if this be not full the Presidents 2 Chron ch 15. ch 30. and ch 35 will rule the Case for the Civill Magistrate and make out this That where the Doctrine and Discipline of the Church doth not or cannot prevaile 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 maintainâ—d and the matters of God have many
conscientia liganda then ligat but certainly the Devil in the Conscience may be nay he must be bound or else you act not according to that vigour that Christ hath put into your hands nor according to that exactness that Christ requireth at your hands It is true indeed which is so much talked of that Christ alone must reign in the Conscience but it is as true also that he doth so by the Power that he hath put into the hands of the Magistrate as well as by his word and spirit c M. Thom Watson before the Com Decem 27. 1649. p. 17. Lond. Printed for Ra Smith at the Bible in Cornhil 1649. If Conscience be a sufficient plea the Papist will come in for a Childs part Conscience must have a Rule it binds only virtute praecepti by virtue of a precept If Conscience goes against the Word Deponenda est talis Conscientia Get conscience better informed a M. Hughes Serm. before the Com May 26. 1647. p. 34. Lond. Printed for John Roth well at the Sun fountain in Pauls Chyard I must say that the Toleration of all things must be a destructive Principle to the State or Church where ever it be allowed Experience hath shewed us no less in Kingdoms and Churches Called by Gods name These are only suggested which need a larger Treatise to state fully Ye Servants of Christ take heed of yeelding 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 Doe not other States as some of the united Provinces Dub. tolerate all these Heresies and protect them and yet they prosper who more I desire not to deal with other States unless I might do Sol. them good I am now only called to our own yet others being made exemplary a word in soberness and truth may not offend I suggest only these thoughts 1. Can any man say that prosperity is a sign peculiar unto Truth then let Rome come in and speak more than any for outward prosperity 2. Are not spirituall wickednesses as odious to God as carnall and are not these Heresies such which God condemnes as works of the flesh inconsistent with the Kingdome of Christ 3. Hath God made an end yet of visiting Nations for the sinnes of them when God hath done judging were a better time to urge this Example then now I pray God the evill day may not overtake those States the good Lord cause the Cup of trembling to pass by them and purge their iniquities peaceably But I am pressed in Spirit to say God hath not spared such State Polities which have sought their own rise by the ruine of God and his Truth Witness Jeroboam the Son of Nebat who made Israel to sin And he bids sin that doth not hinder Qui non vetat peccare cum potest jubet Sen. it when he can Gods Truth my beloved and not mans 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 rejoycing in iniquity either for State or Church willfully to tolerate a M. Ed. Calamy Ser. before the Ld Mayor Jan. 14. 1645. p. 3. Though God hath given us glorious victories over our Enemies yet the Churches of Christ ly desolate Church-Reformation is obstructed Church-Discipline unsetled Church-Divisions increased The famous City of London is become an Amsterdam Separation from our Churches is countenanced Toleration is cryed up Authority lyeth asleep b Ser. before the Lords Dec. 25. 1644. p. 13. It would seem a wonder if I should reckon how many seperated Congregations or rather Segregations there are in the Citty what Churches against Churches c. the Lord Knows that I mention these things with a sad heart c ut supra p. 4. Divisions whether they be Ecclesiasticall or Politicall in Kingdomes Citties or Families are infallible causes of Ruine to Kingdoms Citties and Families d p. 14. Hereby the hearts of People are mightily distracted many are hindred from Conversion and even the Godly themselves have lost much of the power of Godliness in their lives I say the hearts of People mightily disturbed while one Minister preacheth one thing as a truth of the Gospel and another Minister Preacheth the quite Contrary with as much Confidence as the former a P. 17. If Divisions be so destructive to Kingdoms Cities and Families this reproveth those that are the Authors and Fomentors of these Divisions that are now amongst us These are the Incendiaries of England If he that sets one house on fire deserveth hanging much more they that set a whole Kingdom on fire If he that murders one man must be put to death much more he that Murders three Kingdoms Mark them saith the Apostle Rom. 16. 17. that cause divisions and Offences contrary to the Doctrine which ye have Learned and avoid them Avoid them as the greatest enemies of England These are like the Salamander that cannot live but in the fire of contention These are of a Jesuiticall spirit And no doubt the heads and hands of the Jesuits are in all our Divisions b P. 33. Take heed of the Land-destroying opinion of those that plead for an illimited toleration of all Religions even of Turkisme Judaisme c. The Lord keep us from being poysoned with such an Error * This Text Mat. 12. 25. Every Kingdom divided against it selfe is brought to Desolation riseth up against it for it will divide a Kingdome against it self It will rend it in a thousand pieces It is a Doctrine directly contrary to your late Oath and Covenant A Doctrine that overthroweth all Church Government bringeth in Confusion and openeth a wide door unto all irreligion and Atheisme For at the same door that all false Religions comes in the true Religion will quickly get out and if it be as good for a man to live where nothing is lawfull as where all things are lawfull surely it is every way as uncomfortable to live where there are all Religions as where there is no Religion at all c P. 37. It is your Duty Right Honourable whom God hath betrusted with great Power to suppress these Divisions and Differences in Religion by your Civil Authority as farr as you are able least you are accessary unto them For God hath made you Custodes utriusque Tabulae Keepers not of the second Table only as some fondly 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 evill Rom. 13. 4. and God hath deputed you for the Punishment of evill doers and for the
of the Papists whether this designe of engageing the Magistrate by a fundamentall 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 stil 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 generall Rule is laid down that condemneth that exception For if it be the standing Rule That matters of Religion and faith and all matters of Worship are out of the Magistrates power to say then that Popery shall be excepted from Liberty is to say the Magistrate shall intrude into the proper Office of Christ to restraine the Papists Well seeing these things are so that sin will find a Mr. Tho Horton Ser before the House of Peers Dec. 30. 1646. Lond printed by F. Neile for Sam Gellibrand at the Brazen serpent in Pauls Ch yard 1646. p. 35. out us let this be the use wee make of it to be carefull to find out it and to begin with that first This is that which lies upon us all But especially to speake a word in Season upon those which have the Government of Kingdomes and Commonwealths committed unto them These had need to find out sin more especially for the safety and welfare of that State which they have the ordering and managing of a P. 36. First their own Personall Sins b p. 37. 38. Secondly they are to find out also the sins of the Kingdome I have already Administer'd some help in this performance by the hint of those Sins before mention'd 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 Libertinisme and Toleration which is the ring-leader 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 Gospell of Truth as wee have done derived to us from our Godly fore-fathers sealed to us by the blood of the Martyrs prosecuted with so many Blessings and victories and Gratious 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 leane 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 wee 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 Errours doth but strengthen Popery amongst the rest which will at least think so well of it self as to come in for a Childs Part. a M. Lazar Seaman Ser. before the Comm. Sept. 25. 1644. Lond printed by E. G. for J. Rothwell at the Sun in Pauls Ch yard 1644 p. 41. There is a Generation who look for much at your hands and yet ask nothing I mean by way of humble Petition When they find you or themselves in such a posture as that they cannot be denied it may be you may hear of them Besides the many loose prophane and scandalous Ministers there are a new sort risen amongst us who have thrust themselves into the Lords Vineyard It 's no less then Persecution so they commonly give out to desire that their suspitious Opinions may be examined according to the word of God and they commanded to forbear the publishing and spreading of them for the present There be many dangerous Books abroad dangerous at least ' I le say no more Liberty of Conscience The Bloudy Tenent The compassionate Samaritan John Baptist b p. 44. Consider also c Solomons His failings and beware of them 1. He had many Wives d 1 Kings 11. 3. even seaven hundred Wives Princesses and three hundred Concubines Let not us have as many Religions There 's some Analogy between the one and the other 2. There was in his daies first a Connivance at Idolatry then open Toleration and withall Apostacy These Wives turned away his heart after other Gods v. 4. He built an high place for Chemosh the Abomination of Moab and for Molech the Abomination of the Children of Ammon and likewise did he for all his strange Wives v. 7 8. Observe the Gradation first Connivance then open Toleration herewithall Apostacy a M. Matth. New comen Ser before the Parliament Sept. 12. 1644. Lond. printed for Ch Meredith 1644. p. 31. No Reformation of Religion now now nothing will satisfy some but a Toleration of all Religions and all Opinions Church-Government Discipline is to some a fiction to others Tyranny and Persecution Ah Brethren this is a Provocation and will be a Provocation for this God may turn us into the Wilderness again b P. 36. We are grown beyond Arminianisme Brownisme Anabaptisme we are come I mean many among us to down-right Libertinisme There are two Opinions which if encouraged and they are encouraged if connived at will open a door to Turcisme Judaisme Atheisme Polytheisme any monster of Opinion The one is That every man is to be left to the Liberty of his own Religion an Opinion contended for by the Bloody Tenets John Baptist Liberty of Conscience and the like Pamphlets An opinion most pernicious and destructive as to the Souls of men so to the Common-weale of the Kingdome Libertas illa quidlibet credendi saith Gerard nihil aliud quam Libertas errandi c. That Liberty of believing what men will or of holding what Faith they please is no other then a liberty of erring and of erring in a matter that concerns the eternall Salvation of the Soule wherein to erre cannot but be most dangerous and destructive Diversity of Religion dis-joynts and distracts the minds of men and is the Seminary of perpetuall hatreds jealousies Seditions Warres if any thing in the World be and in a little time either a Schisme in the State begets a Schisme in the Church or a Schisme in the Church begets a Schisme in the State That is either Religion and the Church is prejudic'd by Civill Contentions or Church controversies and disputes about Opinions break out into Civill Warrs Men will at last take up Swords and Spears instead of Pens and defend by
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 Schismes and Sepatations what Rents and Divisions are in this poor distracted Distressed Church of England how should either Kingdome or Church divided stand God forbid but tender respect should be had to tender Consciences But Right Honourable I beseech you take heed least under that pretext you think of Tolerating all Religions amongst us Such Liberty I am afraid would usher in Libertinisme and hasten our desolation a Mr. James Cranford Serm. before the L. Mayor Feb. 1. 1645 Lond. printed for Char Greene 1646. p. 11. 12. It is commonly replied in Pulpits in Presses That a Toleration of all consciences even Antichristian would be a Soveraign remedy to cure all dissentions and an effectuall means to compose the Wars of Christendome all the blood that hath for so many years been shed is charged upon the restraint of this licentiousness ignorantly or malitiously termed Persecution I answer it is besides my purpose to discuss this question of Toleration only for the present I enquire First Would these men that so hotly defend it grant that Toleration if they had power in their hands to others which they desire for themselves I doubt it The Arrians did sometimes seem as earnest enemies to Persecution as these men yet when they had Authority on their side they raised Persecution against the Orthodox more terrible then the heathen Emperours against the Christians which the Churches of the East most grievously b Binii Tom. 1 conc p. 686. complained of Athanasius at large describeth and having spoken much of their inhumane and more then belluine cruelty against all Sexes all Ages both living and dead concludes Epist ad Solitar that he had said less then their inhumanity was because it exceeded all expression The Donatists did ordinarily plead for Toleration and seemed the most inveterate enemies to all disturbance for Conscience sake yet when under the Apostate Julian they had gotten power who can declare saith a Con. lit Petil l. 2. c. 82. Austin what havock they made of the Orthodox b Opt. cont Parm. l. 2. 3. All Africa was filled with blood and desolation Men were rent Matrons dragged Infants slaughtred Women with child miscarried none were secure in their houses the wayes were not safe for Travelers the Letters of them that boasted to be the Captains of the Saints were terrible to all Are our men led by another Spirit Sure I am that one of them that with most earnestness or impudence pleads for Toleration was lately of another mind in the case of Familists and Antinomians in New-England c P. 13. Secondly would such Toleration conduce to the establishing of Peace in the Common-wealth hath it ever done it Possible it is that the equality of Powers may perswade 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 Errour may Tolerate errour saevis inter se convenit urfis but can darkness agree with light or Wolves with Sheep d De praescrip cont Haeret. c. 41. Tertullian observes concerning Hereticks of old they agreed well enough one with another for though they differed in private opinions yet they joyned in one in the opposing of Truth You Persecute saith Austin of the P. 14. Donatists where you are able where you Persecute not you are not able to doe it restrained by the fear of Laws or envie or the multitude making resistance I have been long upon this poynt but I will conclude it with that solemn Embassie which the Orthodox Fathers Assembled in Councell at Sirmium sent to the Emperour Constantius I have insisted the longer a Athan. de Syn. Arim. Seleâ—â— that it might appear to all that the Toleration of Errour is not a way to Peace as some men pretend but to disorder and confusion And yet I am not an enemy to Peace but a friend to Truth and Holiness without which no Man shall see God b A seriouâ— passionate Admonition to the Clergy in the words of M. Tho. Edwards in his Gangraâ— part 1. p. 84 Lond. print for Ralph Smith at the bible in Cornhâ—ll 1646. Ministers ought now to be intent to the errours of the times both in Doctrine and Practise and observe what is the proper work of the day and Preach accordingly taking heed of being guilty of sinfull silence whilest 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 doe undoe us some by their totall silence others by speaking too favourably of the Sects and too much daubing 't is high time now to speak out when the truth of God the Faith once delivered to the Saints more pretious then our lives is almost lost three Kingdomes almost ruin'd 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 barke they deserve to be accounted dumb dogs Let therefore all Goâ—ly Orthodox Ministers who would not have all run to ruine stir up themselves and lift up their voices like Trumpets stand no longer looking on as idle spectators or halting between two for he that is not now with God in his cause is against him and he that gathereth not scattereth And that Ministers in our times may be a means to prevent and suppresse the Errours Heresies and Schismes they must not onely often preach against them but they should set themselves against all the ways by which Errours are come in and are farther comeing upon us and oppose them by Preaching writing as Lay-mens Preaching the Gathering of Churches and above all a Toleration for that would be an open doore at which all kind of Heresies would come in and no man could keep them out and therefore if Ministers will witnesse for Truth and against Errors they must set themselves in a speciall manner against a Toleration as the principall inlet to all Heresie and Error And if a Toleration be granted all preaching will not keep them out For as it hath been answered the Patrons of Images who plead let them stand but Preach against the VVorshipping of them that if they stand preaching will not take away all the danger t is not sufficient to keep the People from all Idolatry so say I in this case If a Toleration be granted the Devill will be too hard for us though we preach never so much against them A Toleration will undoe all First bring in Sceptisme in Doctrine and loosenes of Life and afterwards all Atheisme The Patrons of Error because they
cannot at first plead for such and such Doctrines in terminis and yet hold them and would have them propagated therefore they plead for a Toleration which once being granted they will come in then of course O let the Ministers therefore oppose Toleration as being that by which the Divel would at once lay a foundation for his Kingdom to all Generations witnesse against it in all places possesse the Magistrate of the Evill of it yea and the People too shewing them how if a Toleration were granted they should never have peace in their Familes more or ever after have command of VVives Children Servants but they and their Posterities after them are like to live in discontent and unquietnesse of mind all their dayes a p. 87. I might shew how the Pastors of the Reformed Churches namely those who were stars of the First Magnitude were against the Toleration of Anabaptists Libertines and other Sectaries in their time and what they did and writ against it as Calvin Zuinglius Peter Martyr Philip Melancthon Zanchius Beza Knox Bullinger Musculus b p. 88. As also how in England in Queen Elizabeths dayes learned Bishops and Godly Ministers were against the suffering of many Religions in this Kingdome as Bishop Jewel Bishop Babington Bishop Bilson Mr. Cartwright Mr. Perkins who in his learned workes on Revel 2. 20. speakes thus Every man is not to be left to his own Conscience to teach and hold what Doctrine he will But all such men or women as teach erroneous Doctrine by the Government of the Church are to be restrained c p. 91. Did I say the Arch-Bishops Bishops Deanes Doctors Court-Chaplains and Bishops-Chaplains for there were some of all these sorts oppos'd hazard the favour of King Nobles great Courtiers the losse of all their Preferments Arch-Bishopricks Bishopricks Deaneries great liveings 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 Kingdome and a Parliament fitting and be either wholly silent or oppose saintly be afraid of displeasing some great man or hazarding a little estate and liberty was the Lukewarme 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 Brownisme Antinomianisme Libertinisme Independency come in upon us and keep in a whole Skin Certainly the Bishops and their Chaplains shall rise up in judgment against the Ministry of this Generation who appeared against the mind of the King Council and so powerfull a faction as was for Popery and the Toleration of it in those dayes 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 Wee may thanke them for this for dealing no more freely nor faithfully with the Kingdom crying out an unworthy Assembly an unworthy Ministry in City and Country to sit still and suffer all these Errors and poysonous Principles in Books Sermons to come in upon us and to passe unquestioned O for some Gabriel Powells Dâ—wnams Abbots c O for a Burgesse a Calamy a Case a Baxter an Edwards c. to write Preach c. to write preach remonstrate protest against the Errors and wayes of these times T is want of courage and speaking out hath undone us and 't is onely boldnesse and freedome in speakeing to declare particularly such books come forth such Sermons preached such practices plaid such persons preferred and suffered such partiality used c in reference to the Sectaries that must recover us there 's no way to put a stop to things and save all from ruine but present courage and Heroick resolution and le ts speak out and suffer no longer a company of giddy cunning self-seeking Sectaries to betray the Truth of God and to abuse and undoe two Kingdoms Lets therefore fill all Presses cause all Pulpits to ring and so possess Parliament City and whole Kingdom against the Sects and of the evill of Schisme and a Toleration that we may no more hear of a Toleration nor of Seperated Churches being hatefull names in the Church of God AMEN AMEN a An Additionall Testimony of M. Nath Newcomen Serm. at Pauls Feb. 8. 1645. p. 12. For if it be lawfull for every man to entertain and hold what opinion he pleaseth how differing soever from the opinion and judgment of the rest of the Church and People of God yet this is his opinion and his judgement is perswaded of it and he must follow his own judgement and this liberty of judgement be as some say Liberty of Conscience part of the Liberty purchased by Jesus and to restrain it or set bounds to it is in their language Persecution Tyranny c. If this were true sure Paul did very ill to charge the Corinthians with so much authority to be of the same mind and of the same judgment Might not some among the Corinthians have said to Paul This is hard usage this is to rack a low man to the same length with a taller and to cut a tall man to the stature of one that is low What the same judgement and the same minde will not Paul allow difference of lights and sights Might not some one among the Corinthians have said What if I am of opinion that there is no resurrection what hath Paul or any man to do with that it is my conscience and it is my liberty and what hath any man to do with my conscience more then I with his might nor Hymaeneus have said What if it be my Opinion that the Resurrection is past already what hath Paul to do with that Yes saith Paul if ye persist obstinate I will Excommunicate you I will deliver you up to Satan that you may learn not to Blaspheme Certainly this shelter this Asylum of errour falsely called Liberty of Conscience was not thought of in former times THus far these Famous Divines whose very words I have transcribed and that faithfully never adding so much as one syllable of my own unless in the Margin where I have sometimes taken a little Liberty I do much hope upon a serious perusall 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 suddainly removed as an effectual meanes through Gods blessing of your farther Conviction I shall intreat your perusall of these following Authorities A LETTER OF THE Presbyterian Ministers in the City OF LONDON Presented the First of Jan. 1645. to the Reverend Assembly of DIVINES Sitting at
Westminster by Authority of Parliament AGAINST Toleration To Our Reverend Learned and Religious Brethren the Prolocutor and the rest of the Divines Assembled and now sitting at Westminster by Authority of Parliament These present Reverend and beloved Brethren WE are exceedingly apprehensive of the desirableness of our Churches Peace and of the pleasantness of Brethrens Unity knowing that when Peace is set upon its proper Basis viz Righteousnesse and truth it is one of the best Possessions both delectable and profitable like Aaron ointment and the dew of Hermon It is true by reason of different lights and different sights among Brethren there may be dissenting in Opinion yet a What is the keeping conventicles or private meetings but separating from our Church communion why should there be any separating from Church-Communion The Churches Coat may be of diverse colours yet why should there be any rent in it Have we not a Touch-stone of Truth the good word of God and when all things are examined by that word then that which is best may be held fast but first they must be known and then examined afterward If our dissenting Brethren after so many importunate intreaties would have been perswaded either in zeale to the truth or in sincere love to the Churches peace and unity among Brethren or in respect to their own reputation by faire and ingenious dealing or b Yet the Ministers of this perswasion made as little conscience of their Subscriptions Promises yea Oaths of Canonicall 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 perswaded they would not have stood at such a distance from us as now they do But they chose rather to walk by their own private lights than to unbosome themselves to us their most affectionate Brethren and to set themselves in an untroden way of their own rather then to wait what our Covenanted Reformation according to the word of God and c Shew us the example of one reformed Church which alloweth her Ministers liberty not to use her establishd Rites and Ceremonies examples of the best reformed Churches would bring forth But the offence doth not end here it is much that our Brethren should separate from the Church but that they should endeavour d This is plainly our Brethrens designe and endeavour at this time to get a warrant to Authorize 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 unlawfull yet this we understand is their present designe and endeavour Wherefore Reverend Brethren having had such large experience of your zeale of Gods glory your care of his afflicted Church your earnest endeavours to promote the compleat Reformation of it and of your ready concurrence with us in the improvement of any means that might be found conducible to this end we are bold to hint unto you these our ensuing Reasons against the Toleration of Independency in this Church 1. The desires and endeavours of Independents for a Toleration are at this time extreamly unseasonable and preproperous for 1. The Reformation of Religion is not yet perfected and setled 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 ought 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 soules upon the Priests sleeve for desiring an establishment of the Government of Christ before there was any Modell of it extant 3. We can hardly be perswaded 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 goe and where to stay in their desires of Toleration and condescention are as yet fully resolved about their own way wherewith they would be concluded seeing they publish not their modell 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 goe and where they mean to stay II. Their desires and endeavours are unreasonable and unequall 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 profest that they cannot suffer Presbytery and answerable hereunto is their practise in those places where Independency prevailes 3 And partly because g To grant indulgence unto a few would offend many more of all Parties Why may not Independents and all other Sectaries desire the same favour in case they provide Readers or Churches to grant to them and not to other Sectaries who are free borne as well as they and have done as good service as they to the Publick as they use to plead will be counted injustice and great Partiality but to grant it unto all will scarce be clear'd from great impiety III. Independency is a Schisme 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 depart from our Churches and so acknowledg'd by themselves 2. They draw and seduce our members from our Congregations 3. i Ye do in effect set up Separate Churches They erect separate Congregations under a separate and undiscovered Government k Ye receive not the Sacraments except some few in our Churches but 〈◊〉 private meetings They refuse Communion with our Churches in the Sacraments 5. Their Ministers refuse to preach among us as Officers 6. Their members if at any time they joyne with us in hearing the Word and Prayer yet they do it not as with the Ministeriall Word and Prayer nor as the Acts of Church Communion l No Schisme is to be Tolerated as ye grant But Presbytery is a Schisme Now as much as Independency wâ—â— by you declared to be Then Therefore according to your own grounds it 〈◊〉 not to be Tolerated Now we judge that no Schisme is to be Tolerated in the Church * Schismes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mischiefes will inevitably follow upo◠this Toleration and that both to Church and Common-wealth First to the Church as 1. Causeless and unjust revolts from our Ministry and Congregations 2. Our Peoples minds will be troubled and in danger to be subverted as Acts 15. 24. 3. Bitter heart-burnings among Brethren will be fomented and perpetuated to Posterity 4. The Godly painfull Orthodox Ministry will be discouraged and despised 5 The life and power of Godlinesse will be eaten out by frivolous disputes and vaine janglings 6. The whole course of Religion in private Families will be interrupted and undermined 7. Reciprocall Duties between persons of nearest and dearest Relations will be extreamly violated 8. The whole work of Reformation especially in Discipline and Government will be retarded disturbed and in danger of being utterly frustrate and void whilest every person shall have liberty upon every triviall discontent at Presbyteriall Goverment and Churches to revolt from us and list themselves in separated Congregations 9. All other Sects and Heresies in the Kingdome will be encouraged to endeavour the like Toleration 10. All other Sects and Heresies in the Kingdome will safeguard and shelter themselves under the wings of Independency and some of the Independents in their Books have openly avowed that they plead for Liberty of Conscience as well for others as for themselves 11. And the whole Church of England in short time will be swallowed up with destruction and confusion And God is not the Author of confusion but of peace 1. Cor 14. 33. Secondly to the Commonwealth for 1. All these mischiefs in the Church will have their proportionable influence upon the Commonwealth 2. The Kingdome will be wofully weakned by scandalls and Divisions so that the enemies of it both domesticall and forreign will be encouraged to plot and practice against it 3. It is much to be doubted lest the power of the Magistrate should not onely be weakened but even utterly overthrowne considering the Principles and practices of Independents together with their compliance with other Sectaries sufficiently a And are not Presbytarian principles known to be so too knowne to be Anti-Magistraticall b And as inconsistent with other Oaths imposed by Lawfull Authority which that was not V. Such a Toleration is utterly repugnant and inconsistent with that solemn League and Covenant for Reformation and defence of Religion which not only both houses of Parliament but also persons of all sorts in both Kingdoms of England and Scotland have subscribed and with hands lifted up to the most high God have sworn a Which Oaths have been taken by most of the chief sticklers for Toleration and with a True intention it was hoped to performe the same which Covenant likewise both you and we and those that most earnestly pursue the establishment of Toleration have made or should have made in the presence of Almighty God the searcher of all hearts with a true intention to perform the same as we shall answer at the Great day when the secrets of all hearts shall be disclosed For 1. This is opposite to the Reformation of Religion according to the word of God and the example of the best reformed Churches Article 1. 2. n The Toleration of Presbytery is no less destructive to the conjunction and uniformity of all the three Kingdomes then Independency It is destructive to the three Kingdomes nearest conjunction and uniformity in Religion and Government which might lead us and our posterity after us as Brethren to live in faith and Love Art 1. 3. o Seeing Presbytery is as much a Schisme from Episcopacy as Episcopacy or independency was from Presbytery why do they now in stead of extirpation desire the Toleration of it contrary to your Covenant It is plainly contrary to that extirpation of Schisme and whatsoever shall be found contrary to sound Doctrine and the Power of Godlinesse which we have sworne sincerely really and constantly to endeavour without respect of persons 4. p Toleration of Schisme rendreth Magistrates and Ministers accessary to the Errours Sins and Destruction of seduced and deluded People Hereby we shall be involved in the guilt of other mens sins and thereby be endangered to receive of their Plagues Art 2. 5. It seems utterly impossible if such Toleration should be granted that the Lord should be one and his name one in the three Kingdomes Art 2. 6. This will palpably hinder the Reformation of Religion inevitably divide one Kingdome 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 Vs have a care we be not Incendiaries or evill Instruments for Sacrilegious spirits to work by ill affected as well to Presbytery as Episcopacy Incendiaries Malignants Malignants and evill Instruments to be discovered that they may be brought to publick triall and receive condigne 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 cryed up by them in these distracted times viz. A Toleration a Toleration And however none should have more rejoyced then our selves in the establishment of a Brotherly Peaceable and Christian accommodation yet this being utterly rejected by them we cannot dissemble how upon the fore-mentioned grounds we detest and abhor the much endeavoured Toleration Our Bowels our Bowels are stirred within us and we could even Drowne our selves in Tears when we call to mind how long and sharp a travell 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 Reall and through Reformation is in danger of being strangled in the Birth by a lawless Toleration that strives to be brought forth before it Wherefore Reverend and Beloved Brethren we could not satisfy our selves till we had made some discovery of our Thoughts unto you about this matter not that we can harbour the least jealousy of your zeale 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 anothers resolutions against the present growing evills and that our Consciences may not smite us another day for sinfull 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