Some insights in Church Governance

  THE DECADES OF HENRY BULLINGER MINISTER OF THE CHURCH OF ZURICH. TRANSLATED BY H.I. THE SECOND DECADE. THE EIGHTH SERMON. OF JUDGMENT, AND THE OFFICE OF THE JUDGE; THAT CHRISTIANS ARE NOT FORBIDDEN TO JUDGE: OF REVENGEMENT AND PUNISHMENT: WHETHER IT BE LAWFUL FOR A MAGISTRATE TO KILL THE GUILTY: WHEREFORE, WHEN, HOW, AND WHAT THE MAGISTRATE MUST PUNISH: WHETHER HE MAY PUNISH OFFENDERS IN RELIGION OR NO. I SPAKE yesterday, dearly beloved, of the magistrate's ordinance: there are yet behind other two parts of his office and duty, that is, judgment and punishment; of both which, by the help of God, I mean to speak as briefly as may be. Give ye attentive ear, and pray ye to the Lord to give me grace to speak the truth. Judgment is taken in divers significations; but in this present treatise it importeth the sentence of judges brought in betwixt men at variance; which sentence is derived out of the laws, according to right and equity, as the case put forth of the parties required, and is pronounced to the intent to take up the strife betwixt them at variance, and to give to every man his own. For at sessions or assizes parties appear and sue one another for some inheritance or possession, which either party affirmeth to be his by law, laying for themselves whatsoever they can to prove and shew what right and title they have to the thing. All which the judges do diligently hear and perfectly note; then they confer the one with the other, and lay them with the law; lastly, they pronounce sentence, whereby they give the possession to the one party, and take it from the other. The like reason is also in other cases and matters. And this is judgment; yea, this, I say, is the execution of justice. But this kind of quieting and setting parties at one is very mild in comparison of revengement and punishment, which is not executed with words and sentences, but with swords and bitter stripes. And good cause why it should be so, since there be divers causes, whereof some cannot be ended but with the sword, and some more gently with judgment in words. But herein consisteth the health and safeguard of the kingdom or commonweal. Judgment and punishment therefore are in the magistrate the most excellent offices, although peradventure they seem to be somewhat hard and cruel. But unless this which seemeth to be cruelty be put in use, all ages, states, and sexes shall feel the smart of crueller things, and that which is most cruel indeed. For it is not cruelty, but rather just severity, which (as the Lord commandeth) is put in use for the safeguard of the guiltless and preservation of peace within the realm and commonweal. Put case there were a commonweal well furnished with most absolute laws for politic manners and matters of religion: suppose also, that in the same commonweal there were no magistrate to execute, and as it were to father those laws, by his authority to bring and reduce all the deeds and sayings of men to the trial of those laws; and that therefore every man breaketh forth to what kind of life he list himself, and doth what he will: tell me, I pray you, what good do those written laws to the men of that country? Believe me, forsooth, not one halfpenny worth of good. The best part therefore of the magistrate's duty consisteth in upright judgment and punishing revengement. And those two points require a man of courage and princely stomach; whom the Lord in his law describeth lively, and telleth what kind of man he would have him to be, and what the office is whereto he is called: which description I will rehearse and expound, because therein the judge's person is chiefly touched. Moses, at the Lord's commandment, saith to the judges: "Hear the cause of your brethren, and judge righteously betwixt every man and his brother, and the stranger that is with him. Ye shall have no respect of any person in judgment, but ye shall hear the small as well as the great: ye shall not fear the face of any man, for the judgment is the Lord's" [Deut. 1.16,17.] The holy prophet in these words toucheth two things chiefly: he declareth what the judge's office is; and what vices or diseases do infect the judge, that he cannot fulfill his office as he ought to do. Now touching the office of a good judge, the first point thereof is, that he repel no man, but hear every one, the small, the great, the citizen, the stranger, the known and unknown. And he must hear the parties willingly, diligently, and attentively. Herein there is admitted no sluggishness of the judge, nor a mind busied about other matters. Judgment before the matter be decided is utterly excluded, because it carrieth away the mind of the judge before the matter is known. The thing itself crieth out, that the matter must first be heard and well understood, before the magistrate proceed to judgment. And the common proverb saith, "Let the other party be heard too." Very wisely said that judge, which told one that made a complaint, "That with the one ear he heard him, and kept the other ear for him upon whom the complaint was made."1 Herein we contain the perfect knowledge of the judge, and say, that he must not make too much haste in cases unknown, since he must judge them by the thing itself, and not by the parties, secret tales, and privy accusations. Secondarily, let him judge, saith he, yea, let him judge uprightly. To judge is to determine and pronounce truly and justly, according to the laws, what is good, what is evil, what is right, and what is wrong. We Switzers say, Urteilen, oder erteilen, oder richten; as if one should say, to distinguish a thing throughly considered, and to plane and make straight a crooked thing. Parties blinded with affections make straight things crooked, which the judge by applying the rule of equity and law doth straighten again; so that to judge is to straighten and to make plain. Moreover, to judge is, by defending and punishing, to keep in liberty. The magistrate doth judge, therefore, when he defendeth the innocent, and bridleth the hurtful person. But he must judge justly, that is, according to justice, and agreeably to the laws, which give to every man that that is his. The judge doth judge unjustly, when of a corrupt mind he pronounceth sentence contrary to all law and equity. Now therefore we have to consider the vices which usually are wont to reign in judges. The vices that are in judges be many, and the diseases of their minds are sundry: but two special diseases there are, and chief of all the rest. The one of these two vices, which so infecteth the minds of judges that they cannot execute their office as they should, is the accepting of faces, or respect of persons; that is, when the judge in giving judgment hath not his eye set upon the things themselves, or upon the causes or the circumstances of the causes as they are indeed; but hath a regard either of dignity, excellency, humility, poverty, kindred, men of honours, letters, or some such like stuff. The Lord excludeth this evil, and saith: "Ye shall judge justly; ye shall have no respect of any person in judgment; ye shall hear the small as well as the great." The other disease of these twain is fear; a very vehement affection of the mind, which disturbeth the very best and most excellent counsels, and choaketh up virtue before it come to light. Under fear we do contain hope also, I mean, of commodity; and so by that means by fear we understand the corruption of bribes. The judge that stands in fear to lose his life or goods, or is afraid to displease a nobleman, or is loath to lose the common people's good will; he also that taketh bribes, or is in hope to be rewarded at one of the parties' hands, doth pervert equity and advance iniquity. The Lord saith therefore, Ye shall not fear any mortal man: ye shall not look for any reward at any man's hand. He addeth the reason why: Because the matter is not yours, neither were ye called in to do your own business; but the judgment is the Lord's. The will and law of God therefore must be respected. For God is able to defend just judges from the unjust hatred of any, whatsoever they be, and against all wrong and open violence. Moreover, where it is said that the judgment is the Lord's, thereby are the judges warned that they ought to imitate the example of the most high God. But what, and of what sort, that example of God is, the same Moses, in the first of Deuteronomy [see chap. 10.17-19.], expresseth and saith: "God doth accept neither person nor gift; he doth justice for the fatherless and widow, and loveth the stranger to give him meat and clothing; and therefore shall ye love the stranger." And so must godly judges do in the judgment which is God's. Josaphat, without all doubt a very godly prince, speaking to them whom he had made judges, did say: "Take heed what ye do; for ye execute not the judgments of man, but of God, which is with you in judgment, Let therefore the fear of the Lord be upon you, and take heed, and be diligent. For there is no unrighteousness with the Lord our God, that he should have any respect of persons, or take any reward." To these I will yet add a few places of the holy scripture more, which shall partly make manifest those that went before, and partly expound and more plainly express the office of the judge. In Deuteronomy we read: "The judges shall judge the people with equity and justice. Thou shalt not pervert judgment, nor have respect of persons, nor take a reward: for a reward doth blind the eyes of the wise, and perverteth the words of the righteous. Thou shalt do judgment with justice, that thou mayest live and possess the land." [Deut. 16.18-20.] Again, in Exodus we find: "Thou shalt not follow a multitude to do evil, neither shalt thou speak in a matter of justice according to the greater number for to pervert judgment. Neither shalt thou esteem a poor man in his cause. Keep thee far from false matters, and the innocent and righteous see thou slay not; for I will not justify the wicked. Thou shalt take no rewards, for rewards blind the seeing, and pervert the words of the righteous." [Exod. 23.] In Leviticus also we have this: "Ye shall do no unrighteousness in judgment; thou shalt not favour the person of the poor, nor honour the mighty, but in righteousness shalt thou judge thy neighbour." Again: "Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. True balances, true weights, a true epha, and a true hin, shall ye have. I am the Lord your God," &c. [Levit. 19.] I suppose verily, and am thus persuaded, that in these few words of the Lord our God are comprehended all that which profound philosophers and lawyers of great learning do scarcely absolve in infinite books and volumes of many leaves. Beside all this, the most holy prophet Jeremy crieth to the king, and saith: "Keep equity and righteousness, deliver the oppressed from the power of the violent; do not grieve nor oppress the stranger, the fatherless, or the widow, and shed no innocent blood." [Jer. 22.] Thus much touching the office of judges. But in the eyes of some men this our discourse may seem vain and fruitless; unless we do also refute their objections, whereby they endeavour to prove, that pleadings and law-matters are at an end, because the Lord in the gospel saith: "To him that will sue thee at the law and take away thy coat, let him have thy cloke also." And again: "While thou art yet with thine adversary upon the way, agree with him quickly, lest he deliver thee to the tormenter." [Matt. 5.40,25.] They add, moreover, the strifes in the law, which Paul the apostle, in the sixth chapter of his Epistle to the Corinthians, doth flatly condemn. To all which objections mine answer is this: As the doctrine of the evangelists and apostles doth not abrogate the private ordering of particular houses, so doth it not condemn or disannul the public government of commonweals. The Lord, in the gospel after Luke, chideth with and repelleth the young man who desired him to speak to his brother for an equal division of the inheritance betwixt them. He blamed him, not for because he thinketh ill of him that claimeth an equal division, or that part of the inheritance that is his by right; but because he thought that it was not his duty, but the judges' office, to deal in such cases. The words of our Saviour in that place are these: "Who hath appointed me a judge between you, and a divider of land and inheritance?" [Luke 12.14.] And again, as we read in the gospel, "If any man will sue thee at the law, and take away thy coat, give him thy cloke also;" so, on the other side, against this doing of injury there is nothing more busily handled and required in all the evangelical doctrine than charity and well-doing: but a good deed is done in nothing more than in judgment and justice. Since, therefore, that judgment was invented for the practicing and preserving of justice and upright dealing, it is manifest, that to judge in matters of controversy is not forbidden in the gospel. The notable prophets of the Lord, Esay and Zachary, cry out, and say; "Cease to do evil, learn to do good; seek after judgment, help the oppressed, and plead the cause of the fatherless and widow." [Isai. 1.] "Execute true judgment, shew mercy and lovingkindness every man to his brother. Do the widow, the fatherless, the stranger, and poor, no wrong." [Zech. 7.] They sin, therefore, that go on to hinder judgment, and to thrust judges beside their seats; for, as they pull away from the true God no small part of his worship, so do they open a wide gate to wrong, robbery, and oppression of the poor. The Lord, I grant, commanded that which our adversaries have alleged; meaning thereby to settle quietness among his people: but because the malice of men is invincible, and the long-suffering of seely [meek] souls makes wicked knaves more mischievous, therefore the Lord hath not forbidden nor condemned the moderate use of judgments in law. Moreover, we read in the Acts of the Apostles, that Paul did oftener than once use the benefit of judgment, not for money or goods, but for his life, which he endeavoured to save and defend from them that lay in wait to kill him. Neither consented he to the unjust judgment of Festus, the president, but appealed to Cæsar [Acts 25.11.]: and yet we know, that Paul did not offend therein against the doctrine of the gospel of Christ. The same Paul, in his Epistle to the Corinthians, did not absolutely condemn the Corinthians for going to law about things belonging to their living; but because they sued and troubled one another before heathen judges. It is good and seemly, without doubt, to suffer wrong with a patient mind; but, because it pleaseth the Lord to ordain judgment to be a mean of help and succour to them that are oppressed with injury, he sinneth not at all that seeks to keep himself from wrong, not by private revengement, but by the upright sentence of judges in law. And therefore did the apostle command the Corinthians to choose out to themselves among the faithful such judges as might take up temporal matters in controversy betwixt them that fell at variance. Thus have I declared unto you the second part of the magistrate's office, which consisteth in judgment. I will now therefore descend to the exposition of the third and last part, which comprehendeth revengement and punishment. For the magistrate, by his office, beareth the sword; and therefore is he commanded by God to take revengement for the wrong done to the good, and to punish the evil. For the sword is God's vengeance, or instrument, wherewith he strikes the stroke to revenge himself upon his enemies for the injury done unto him; and is in the scripture generally taken for vengeance and punishment. The Lord in Jeremy crieth out, and saith: "I call a sword upon all the dwellers upon earth" [Jer. 25.29.] Again, in Ezechiel: "The sword is sharp and ready trimmed to kill the sacrifice." And again: "I will give my sword into the hands of the king of Babel." [Ezel. 21.9; 30.24.] The kings of Egypt were of their people called Pharaos, as who should say, Revengers. But the sword in the magistrate's hand is to be put unto two uses: for either he punisheth offenders therewith for doing other men injury, and for other ill deeds; or else he doth in war therewith repel the violence of foreign enemies abroad, or repress the rebellions of seditions and contentious citizens at home. But here again another objection is cast in our way by them which say that, according to the doctrine of the gospel, no man ought either to kill or to be killed, because the Lord hath said, "Resist not the evil;" [Matt. 5.39.] and again to Peter: "Put up thy sword into thy sheath. Every one that taketh the sword doth perish by the sword." [Matt. 26.52.] My answer to this is: that throughout all the scripture private revengement is utterly forbidden; but that that is done openly by authority of the public magistrate is never found fault withal. But that was private and extraordinary vengeance that the apostle Peter was about to have taken, considering that he was called to be a preacher of the word of God, not to be a judge, a captain, or a man of war. And against private and extraordinary revengement is that sentence rightly pronounced: "Every one that taketh the sword shall perish by the sword." But that public vengeance and the ordinary use of the sword is not prohibited by God in the church of Christ, I prove by this testimony of the holy apostle. Paul in the twelfth to the Romans hath taught what and how much the perfectness of the gospel requireth of us, and among the rest thus he saith: "Dearly beloved, revenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, and I will repay." But because this might be argued against, and this objection cast in his way, Then, by this means, the long-suffering of Christians shall minister matter enough to murder and manslaughter; he doth therefore immediately after in the next chapter add: "The magistrate is the minister of God to thy wealth, to terrify the evil doers. For he beareth not the sword in vain: for he is God's minister, revenger of wrath to him that doeth evil." We gather therefore by this doctrine of the apostle, that every one of us must let God alone with taking of vengeance, and that no man is allowed to revenge himself by his own private authority. But public revengement, wrought by the ordinary magistrate, is nowhere forbidden. For that God which said to us, "Vengeance is mine, I will repay," doth grant to the magistrate authority to exercise and put that vengeance in use, which he doth claim as due to himself: so that the magistrate's duty is to punish with the sword the wrongful dealings of wicked men, in the name and at the commandment of God himself. Therefore, when the magistrate punisheth, then doth God himself, to whom all vengeance belongeth, punish by the magistrate, who for that cause is called by the name of God. Moreover, it is written: "Thou shalt not suffer a witch to live." [Exod. 22.18.] Again: "A wise king will scatter the wicked, and turn the wheel upon them." [Prov. 20.26.] And again: "He that justifieth the wicked, and he that condemneth the just, they are both abominable in the sight of the Lord." [Prov. 17.15.] Neither do we lack examples to prove, that some have incurred the heavy wrath and displeasure of the Lord for their foolish pity in sparing them whom the Lord commanded to strike with the sword. I speak of Saul and Ahab. [1 Sam. 15; 1 Kings 20.] Again, on the other side, there are innumerable examples of most excellent princes, which testify and bear witness of the praise that they deserved for punishing of lewd and wicked offenders. For the prince sinneth not, nor is blame-worthy any whit at all, which killeth or otherwise punisheth the guilty and ungracious man: and for that cause we find in the law so often repeated, "His blood be upon himself." But if the blood of the guilty be not shed, then that is imputed as a fault, and laid to the magistrate's charge; because he, neglecting his office, hath pardoned them that were not worthy to be forgiven, and by letting them go hath left the innocent unrevenged. For he is made partaker of the injury done, and shedding of the innocent's blood, which he leaveth unrevenged, by letting the murderer go untouched, on whose neck tho Lord gave charge to let the sword fall. The just severity of the upright magistrate in punishing naughty men is not (as it is falsely judged) extreme cruelty. But overthwart and peevish pity, that spareth offenders which are not worthy to live among men, is utter and mere cruelty indeed. For when the magistrate letteth them go unpunished and at ease, which with their naughty deeds have deserved death, he doth thereby, first of all, give occasion and courage to like offenders to go on and increase in their mischievous wickedness: for they see their own faults borne withal in other men. Secondarily, the men that are not as yet altogether drowned in the mire of wickedness, but are every hour tempted and provoked to naughtiness, will at the last leave to have scruple of conscience, and give their consent to yield to mischief: for they see that mischievous merchants are gently dealt withal. Lastly, offenders set free without any punishment do for the most part become little better: yea, they become twice worse than they were before; and the increase of his sin shall at length compel thee to kill him for many murders, whom thou wouldest not kill for the murder of one, whereby thou mightest have saved many guiltless men whom that cutthroat, since his first pardon, hath villainously slain. They therefore send wolves and bears among the common people, that let such rakehells [nebulones nefarios, Lat.] escape unpunished. Since, now, that I have declared the right use of the sword, and proved that the magistrate hath power to revenge men's injuries, and to kill heinous offenders; let us go on to consider what the causes be for which God commandeth to punish transgressors; let us see, also, when they ought to be punished; and lastly, what kinds of punishment or penalties the magistrate must use. The especial causes, for which the Lord doth openly command to punish offenders, are for the most part these that follow. The Lord resisteth force with force, and worketh the safeguard and salvation of men; he revengeth them that suffer wrong, and restoreth again whatsoever may be restored. He declareth his justice also, which rewardeth every one according to his deeds; and therefore he wipeth out reproachful deeds with a reproachful death. He putteth offenders in mind of their crime, and therewithal, for the most part, doth give them sense of repentance unto salvation. For if the wicked do acknowledge his fault, and repent himself of his ill deed, and believe in Christ with all his heart, his sin is forgiven him and he is saved: as we have an evident example in the thief that was crucified [Luke 23.], whose punishment was an occasion of his salvation; but from the other this salvation was far off, because he did not believe in Christ, and would not be warned by the pain that he felt for his offence to repent for his sins, and to call to God for mercy. Furthermore, by public judgment and open execution all other men may take example to learn to beware of like offences, unless they will suffer like horror of torments. But let not the magistrate execute any man until he know first perfectly, whether he that is to be punished hath deserved that punishment that the judges determine; and whether God hath commanded to punish that offence, that is, whether by God's law that is condemned, which is to be punished. The truth thereof shall be manifestly known, either by the proper and free confession of the man accused, or by the probable testimonies brought in and gathered against the defendant, or by conferring the laws with the offences of him that is to be punished. So then the magistrate may not punish virtue, true religion, nor good, honest, and godly men: for he is ordained of God to terrify, not the good, but offenders. Now, touching the manner and fashion of punishment, I think it not best over curiously to dispute. Let every nation or city retain still their penalties and order of punishing, unless peradventure their country-custom smack somewhat of rigour and extreme cruelty. For no wise man denieth but that the kind of punishment must be tempered according to the rule of justice and equity. The kinds of punishment are exile or banishment, bondage,2 loss of goods, imprisonment and fetters, scourges, marks with burning irons, loss of limbs, and, lastly, death itself, by killing with the sword, by burning, hanging, drowning, and other such means as every nation useth of custom. Neither is the scripture without a pitiful beadrow [catalog] of miserable torments. For in the book of Esdras we read: "And whosoever will not do the law of thy God, (Esdras), and the law of the king, let judgment straightways pass upon him, whether it be to death, or banishment, or loss of goods, or imprisonment." [Ezra 7.26.] This do I add not unadvisedly, because of them that are of opinion that such torments ought not so much as once to be named among christian people. But measure and discretion must be used of the judges in punishing offenders, so that heinous faults may be plagued with grievous punishment, lesser crimes may be nipped with smaller penalties, and the smallest and light offences punished more lightly. That sentence in God's law ought to be remembered, "According to the fault, so shall the punishment be" [Deut. 25.2. Vulgate]: where also the judge must have a consideration of his clemency and pity. Oftentimes the kind and age excuseth the party accused. The circumstances, being rightly weighed, do sometime excuse the deeds that otherwise are of themselves not all of the best. The judge also must inquire after and diligently consider the former life of the man accused; for which, if it fall out to have been good and honest, then doth he deserve some favour and mercy, unless the offence for which he is troubled be so heinous that it can admit no sparkle of pity. But godliness or the fear of God, with pouring out of prayers unto the Lord and a diligent and lawful examination of the deed or word, that is, of the fault committed, is the best rule for the judge to follow in choosing his time when to use pity, and when to deal with extreme rigour. For otherwise decent clemency is most praiseworthy before God and men. I have shewed you, dearly beloved, that the magistrate both may and of duty ought to punish offenders; then, for what causes the Lord will have them to be punished; and, lastly, how, when, and how much, they are to be punished. It remaineth now for me to declare wherefore, and for what offences, they are to be punished: which I mean to lay down in one word, and briefly too. All words and deeds which are contrary to the laws of God and the magistrate, that is, all things that are done mischievously against the laws, are to be punished: but laws are made either for religion or politic government; and politic government consisteth in honesty, justice, and peace. Therefore the magistrate must punish and keep under all them which do disturb, afflict, trouble, destroy, or overthrow honesty, justice, public peace, or private tranquility betwixt man and man. Let him punish dishonesty, ribaldry, filthy lust, whoredom, fornication, adultery, incest, sodomy, riotousness, drunkenness, gluttony, covetousness, cozening, cutting usury, treason, murder, slaughter of parents, sedition, and whatsoever is like to these. The law of the Lord, published by the ministry of Moses, doth in the eighteenth and twentieth of Leviticus reckon up a beadrow [catalog] long enough of such offences as are to be punished. And lest perhaps any man may think, that at this day that which Moses hath rehearsed is utterly abolished, let him give ear to Paul, who saith: "To the just the law is not given, but to the unjust, and to sinners, to unholy and unclean, to murderers of fathers and murderers of mothers, to manslayers, to whoremongers, to them that defile themselves with mankind, to man-stealers, to liars, to perjured men, and if there be any other thing contrary to sound doctrine." [1 Tim. 1.9,10.] But apostates, idolaters, blasphemers, heretics, false teachers, and mockers of religion, do offend against the laws of religion, [and therefore ought they to be punished by the magistrate's authority.] But the question hath been, and is yet at this day, in controversy, whether it be lawful for a magistrate to punish any man in his jurisdiction for the contempt of religion or blaspheming of the same? The Manichees and Donatists were of opinion that no man ought to be compelled, much less to be killed, for any religion; but that every man ought to be left to his own mind and judgment. And yet the scripture doth expressly command the magistrate not to spare false prophets; yea, rebels against God are commanded by holy laws and judges to be killed without mercy. The places are extant to be seen in the holy scriptures; the one in the thirteenth of Deuteronomy, the other in the seventeenth of the same book. In Exodus this same is set down for a rule: "Whosoever sacrificeth to any God, but to the Lord alone, let him be rooted out." [Exod. 22.20.] In Leviticus, the blasphemer is slain and overwhelmed with stones. [Lev. 24.10-16.] In the book of Numbers, the man is slain that did unhallow the sabbath-day. [Numb. 15.32-36.] And how many, I pray you, did God's revenging sword destroy of that calvish people that did erect and worship the calf in the wilderness? [Exod. 32.] Helias at mount Carmel killed whole hundreds of false prophets in a solemn set and appointed sacrifice. [1 Kings 18.] Eliseus, at the Lord's commandment, anointed Jehu king, to the end that he might root out the house of Ahab, and kill at once all Baal's priests. [2 Kings 9.] Joiada the priest slew Athalia [2 Kings 11], and good king Josias destroyed together the wicked and stubborn priests of all high places. [2 Kings 23.20.] Augustine, Tractatu in Joan. 11, disputing against the Donatists, doth prove by the example of Nabuchodonozor, that Christian princes do justly punish the Donatists for despising Christ and his evangelical doctrine. Among other things he saith: "If king Nabuchodonosor did glorify God for delivering three children out of the fire; yea, and glorified him so much that he made a decree throughout his kingdom for his honour and worship: why should not the kings of our days be moved so to do, which see not three children saved from the flame alone, but themselves also delivered from the fire of hell, when they behold Christ, by whom they are delivered, burnt up in Christian men, and when to a Christian they hear it said, Say thou that thou art no Christian? This they will do, and yet this they will not suffer. For mark what they do, and see what they suffer. They kill souls; they are afflicted in body. They kill other eternally, and do complain that they themselves do suffer a temporal death."3 Thus much hath Augustine. In the new Testament we have most evident examples of Peter and Paul, Christ's greatest apostles: the one whereof slew Ananias and Sapphira, for their lying hypocrisy and feigned religion [Acts 5]; the other struck Elymas the sorcerer blind, and bereft him of his eyes. [Acts 13.11] Neither is there one hair's difference to choose, whether a man be killed with a sword or with a word. For to kill is to kill, by what means or with what instrument soever it be done. God wrought that by his apostles, and doth the like by the magistrate also. For vengeance is God's, who giveth it to the magistrate and chief men to be put in use and execution upon wicked offenders. There are to be seen many laws made by holy Christian princes for the state of religion, which give an especial charge to kill idolaters, apostates, heretics, and godless people. I will recite unto you, dearly beloved, one law among many, made by the holy emperor, Constantine the Great. For in an epistle, intituled ad Taurum P.P., he saith: "It pleaseth us that in all places, and throughout every city, the temples be out of hand shut up, and liberty denied to wicked men to have access thither to commit idolatry. We will also and command all men to be restrained from making of sacrifice. And if so be it happen that they offend herein, our pleasure is that they be slain with the sword, and the slain man's goods to be confiscate. And we have decreed that the rulers of the provinces shall suffer like punishment, if they neglect to punish the offenders."4 The very same almost do Theodosius and Valentinianus by proclaimed edicts command in Codice Theodosiano, tit. 2. And Valentinianus and Martianus in Codice Justiniano, tit. 2. Lib. I.5 Lastly, without all controversy, adulterers, murderers, rebels, deceivers, and blasphemers, are rightly punished, and not against religion. Wherefore it followeth consequently, that false prophets and heretics are by good right slain: for they are deceivers, blasphemers, and man-killers. But in the execution of this punishment there must a great consideration be had and observed; first, of the persons; then, of the errors; and, lastly, of the penalties. For in persons there is great diversity: because there are some standard-bearers, and heady grand captains, which are stout, hypocrites, and full of tongue, and therefore the aptest for to seduce; who, falling headlong without amendment to their own destruction, do with themselves draw other into danger. They must by all means be bridled and kept under, as plagues to the church; lest, like a canker, they spread all over. Again, there are some silly seduced souls, made fools by other men, which err not of malice nor stubborn stomach, but do repent and amend in time. These the magistrate must not straightway condemn, but pray to the Lord, and bear with their error, and teach them in the spirit of gentleness, until they be brought to a better mind. Moreover, in erroneous doctrines some are more intolerable than other some are. Some there be so wicked and blasphemous, that they are unworthy to be heard, much less to be done. Some there are which do directly and openly tend to the overthrow of the commonweal, unless they be in time appeased and resisted. But those crimes that are brought in and accused, ought first to be by the scripture and manifest truth convinced to be such as they are said to be. When the truth is known, and manifest proofs of scripture alleged, then is it lawful most sharply to punish those blasphemers of God and overthrowers of the church and commonweal. But a light and easier penalty must be set on the heads of them whose offence consisteth in light and smaller errors: for some do err so, that by their error God is not blasphemed, the church not subverted, nor the commonweal in any danger at all. Where, by the way, every one must think of that saying of the apostle: "Bear ye one another's burden." [Gal. 6.2.] And again: "The weak in faith receive ye, not to the doubtfulness of questions." [Rom. 14.1.] Furthermore, in punishment and penalties there is great difference. They that err stubbornly, and do their endeavour to draw in and keep other men in their errors, blasphemers, troublers, and subverters of churches, may by law be put to death. But it followeth not thereupon, that every one which erreth must therefore by and by suffer loss of his life. The things, that by threats and fault-finding may be remedied and amended, must not be punished with sharper correction. A mean in every thing is always the best. There is a penalty by payment of money. There are prisons for them to be shut up into, which are corrupted with the poison of false doctrine and lack of belief, lest peradventure they infect others with their contagious disease. There are also other means to punish the body, whereby to keep them under that err from the truth, to keep them from marring those that are sound, and to preserve themselves that they perish not utterly, but that through repentance they may fall to amendment. But the fear of God, justice, and the judge's wisdom shall by the circumstances make him perceive how he ought to punish the naughty doctrine and stubborn rebellion of malicious seducers, and how to bear with the foolish, light belief of silly seduced men, grounded upon simplicity, and not envenomed rancour. Earnest and diligent admonition is given too late, when the fault is already committed, and is so detestable that it ought straightway to be plagued with the sword: let the magistrate, therefore, always have an eye to admonish them in time, that are to be warned to take heed of a fault. For earnest admonitions are earnestly commended to men in authority to use to their subjects, when they begin to work any broil. Moreover, godly and wise magistrates have many times pardoned unwitting offenders, whom they saw ready to repent upon giving of warning. The Lord in the gospel biddeth us admonish a sinner; then, if he repent, to pardon his fault; but if he reject a fair warning once given him, then to punish him so much the sharper. [Matt. 18.15-17.] And Joshua, before he made open war to be proclaimed upon the children of Reuben, did first by embassage command them to dig down the altar, which they seemed to have made contrary to the law of the Lord. [Josh. 22.] The emperor Justinian also granted pardon to them which repented, and turned to a sounder opinion, Constitut. 109.6 Moreover, Josias did not utterly kill all them that were wrapped in error and idolatry, but those especially that were incurable, and would not recant. The magistrate therefore must wisely moderate the matter, and be very circumspect in punishing offenders. I cannot here wink and slyly pass over the objections, that some men make against that which hitherto I have said touching punishment; to wit, that the apostle Paul hath not commanded to kill or punish an heretic after the first and second admonition, but to avoid him [Titus 3.10.]; again, that faith is the gift of God, which cannot be given or engrafted in any man by rigour of the sword; also, that no man is to be compelled: he that constraineth may make an hypocrite; but a devout and zealous man he cannot make: and lastly, that the apostles required no aid of kings either to maintain or set out the religion of Christ, or else to punish blasphemous railers and enemies of God's word. To all this I answer thus: Paul, when he wrote his epistle to Titus, did write to an apostle: in that epistle, therefore, he instructeth an apostle how to behave himself according to his duty toward an heretic past all recovery. If he had written to Sergius Paulus, or any magistrate he would undoubtedly have taught him his office. For the same Paul, standing before Sergius Paulus, then prince of Cyprus, did by his deeds declare unto him the duty of a magistrate: for first, he did not only most sharply rebuke the false prophet Elymas, then forsake his company, eschew and shun him, as the apostle John did Cerinthus,7 but strake him also with bodily blindness. I grant and confess, that faith is God's gift in the heart of man, which God alone doth search and know. But men are judged by their words and deeds. Admit, therefore, that the erroneous opinion of the mind may not be punished; yet notwithstanding, wicked and infective profession and doctrine must in no wise be suffered. Verily, no man doth in this world punish profane and wicked thoughts of the mind: but if those thoughts break forth into blasphemous words, then are those blaspheming tongues to be punished of good princes. And yet by this I say not, that godliness lieth in the magistrate to give and bestow. Justice is the very gift of God, which none but God doth give to men: but who is so foolish as to gather thereupon, that unjust men, robbers, murderers, and witches are not to be punished, because the magistrate by punishment cannot bestow righteousness upon unrighteous people? We must therefore make a difference betwixt faith, as it is the gift of God in the heart of man, and as it is the outward profession uttered and declared before the face of men. For while false faith doth lurk and lie hid within the heart, and infecteth none but the unbeliever, so long the unbelieving infidel cannot be punished: but if this false and forged faith, that so lay hid, do once break forth to blaspheme, to the open tearing of God and the infecting of his neighbours, then must that blasphemer and seducer be by and by plucked under, and kept from creeping to further annoyance. Not to suppress such a fellow as this, is to put a sword in a madman's hand to kill unwise and weakly men. Faith is the gift of God; but, where he bestoweth faith, he useth means to give it by: those means he will not have us to neglect. An householder knoweth that faith is the gift of God; and yet notwithstanding, he instructeth his children in the word of truth, he chargeth them to go to church, to pray for faith, and to learn it at the preacher's mouth. A good father would think much, yea, he would not think well of it, if his son should say: Father, I pray you, teach me not, send me not so much to church, and beat me not if I be not there; for faith is the gift of God, which whipping cannot bring me to. Then what man can quietly abide to hear that faith is the gift of God, and that therefore no man ought for faith, that is, for the corruption of faith and open blasphemy, to suffer any punishment? And yet Petilian, in the eighty-third chapter of Augustine's second book contra Petiliani literas, crieth out, and saith: "God forbid, and far be it from our conscience, to compel any man to our religion."8 Shall we, therefore, go on to speak the words of heretics, or to say, that the Lord God in the scriptures hath planted hypocrisy, where with threats and punishment he hath driven men to goodness? David saith: "It is good for me, Lord, that thou hast chastised me." [Psalm 119.71.] And Jeremy saith: "Thou hast chastised me, O Lord, and I am chastised, like an untamed heifer." [Jer. 31.18.] But if no man ought to be compelled to goodness, to what intent doth Solomon (the wisest of all men) so many times command to chastise children? "He that spareth the rod hateth the child," saith he; "Thou indeed dost strike him, but with the rod thou deliverest his soul from death." [Prov. 13.24; 22.14.] Daily experience, and the disposition of men, do plainly teach, that in men there are most vehement affections, which, unless they be remedied and bridled betimes, do both destroy them in whom they be, and other men too, who at the first might easily with light punishment have been preserved. Men in their madness despise compulsion and chastising punishment; but, when they come to themselves again, and see from how great evils they are delivered by those that compelled them, then they rejoice that to their health they were chastised, and praise the compulsion which before they despised. Let us hear what Augustine doth think and teach hereof, whose experience in this matter was very much. In his forty-eighth Epist. ad Vincentium contra Donatist. de vi coercendis hæreticis, he writeth thus: "My opinion sometime was, that no man ought by force to be compelled to the unity of Christ; that we ought to deal by words, fight in disputations, and overcome with reason, lest peradventure we should have those to counterfeit themselves to be catholics, whom we knew to be open heretics. But this opinion of mine was not confuted with the words of my gainsayers, but with the examples of those which shewed the contrary. For first, mine own city (Hippone) was objected against me; which, when as sometime it held wholly with Donatus, was by the fear of the imperial laws converted to the catholic unity; and at this day we see it so greatly to detest the naughtiness of your heretical stomachs, that it is thought verily that your heresy was never within it. And many more places by name were reckoned up unto me, that, by the effect of the thing itself, I might confess, that in such a case as this that may be rightly understood where it is written: 'Give a wise man occasion, and he will be the wiser.'"9 And again: "Not every one that spareth is a friend; nor every one that striketh is an enemy. Better are the stripes of a friend than the voluntary kisses of an enemy. It is better to love with severity, than to deceive with lenity. He that bindeth a frenzy man, and waketh him that is sick of the lethargy, doth trouble them both, and yet he loveth them both. Who can love us more than God himself doth? and yet, as he teacheth us mildly, so he ceaseth not to terrify us to our health. Thinkest thou that no man ought to be compelled to righteousness, when thou readest that the Goodman of the house said to his servants, 'Whomsoever ye find, compel them to come in;' when thou readest that he, that was first called Saul and afterward Paul, was constrained by the violent force of Christ, which compelled him to know and keep fast the truth of the gospel?"10 And the same Augustine again, in Epist. ad Bonifacium comitem 59, saith: "Where is that now that they were wont to cry and say, that it is at every one's free choice to believe, or not to believe? Whom did Christ constrain? whom did he compel? Lo, here they have the apostle Paul for an example: let them confess in him, that Christ first compelled him, then taught him; first struck him, and afterward comforted him. And it is wonderful how he, which by the punishment of his body was compelled to the gospel, did after his entering in labour more in the gospel than all they that were called by word alone: and whom the greater fear compelled to charity, his charity, once perfect, did cast out all fear. Why then should not the church therefore compel her lost children to return, since the lost children have compelled other to their destruction?"11 Again, in the same epistle, the same Augustine saith: "Whereas some, which would not have upright laws ordained against their ungodliness, do say, that the apostles did never require any such things of the kings of the earth; they do not consider, that that was another time (not like to this), and that all things are done in their due time and season. For what emperor did at that time believe in Christ, to serve him by making laws in defence of religion against ungodliness? when as yet that prophecy was in fulfilling, 'Why did the heathen rage, and the people imagine a vain thing? The kings of the earth stood up, and the rulers took counsel against God and against his Christ.' For as yet that was not begun which followeth in the Psalm, where it is said: 'And now understand, ye kings, and be ye learned, ye that judge the earth; serve him in fear and rejoice in trembling.' But how do kings serve God in fear, but by forbidding and punishing with devout severity those things which are done against God's commandments? For in that he is a man, he serveth him one way; but in that he is a king, he serveth him another way: because in that he is a man, he serveth him by living faithfully; but in that he is a king, he serveth him by establishing convenient laws to command that which is just, and to forbid the contrary:—as Ezechias served him, by destroying the groves and temples of idols, and those high places that were erected against the Lord's commandment: as Josias served him, by doing the like: as the king of Ninivie served him, by compelling the whole city to please and appease the anger of the Lord: as Darius served him, by giving the idol into Daniel's power to be broken in pieces, and by casting his enemies in among the lions: as Nabuchodonosor served him, by a terrible proclamation, which forbade all men within his dominion to blaspheme the true and very God. In this therefore should kings serve God, in that that they are kings, by doing those things which none can do but kings. Wherefore, when as in the apostles' times the kings did not as yet serve the Lord, but imagined a vain thing against the Lord and against his Christ, that the prophet's sayings might be fulfilled, there could not as then, I say, any laws be made to forbid ungodliness, but counsel be rather taken to put ungodliness in practice. For so the course of times did turn, that both the Jews should kill the preachers of Christ, thinking that thereby they did God good service; and that the Gentiles also should fret and rage against the Christians, and make the martyrs' constancy overcome the flames of fire. But afterward, when that began to be fulfilled which is written, 'And all the kings of the earth shall worship him, all nations shall serve him;' what man that were well in his wits would say to kings, 'Tush, take ye no care how, or by whom, the church of your Lord is defended or defaced within your kingdom; let it not trouble you to mark who will be honest, and who dishonest within your dominion?' For since God hath given man free will, why should adultery be punished, and sacrilege left untouched? Is it a lighter matter for the soul to break promise with God, than a woman with a man? Or, for because those things which are not committed by contempt, but by ignorance of religion, are to be more mildly punished, are they therefore to be utterly neglected? It is better (who doubteth?) for men to be brought to the worshipping of God by teaching, rather than for to be compelled to it by fear or grief of punishment: but because these are the better, they, which are not such, are not therefore to be neglected. For it hath profited many men (as we see by experience) first to have been compelled with fear and grief, that afterward they might either be taught, or follow that in deed which they had learned in words."12 Hitherto I have rehearsed the words of Augustine's answer to the objections of them which are of opinion, that by no law disobedient rebels, seduced people, and deceivers, ought to be punished in cases of religion. I see my hope doth fail me, wherein I thought that I could have been able in this sermon to have made an end of all that I had to say touching the magistrate. But I perceive that here I must stay, unless I should go on, dearly beloved, and be too tedious unto you all. I mean to-morrow, therefore, to add the rest that is yet behind. Make ye your humble prayers unto the Lord upon your knees, and then depart in peace.   THE EXECUTION OF SERVETUS FOR BLASPHEMY, HERESY, & OBSTINATE ANABAPTISM, DEFENDED By John Knox Are ye [the Anabaptists] able to prove, [as ye have maliciously accused us], that we teach the people not to convert from their sins and wicked imaginations, to the last hour of their departure? do we promise to all thieves and murderers the same grace and favour that David, Peter, and this thief found? I trust thy own conscience knoweth the contrary. Permit or suffer we (be they never so high) manifest offenders to live amongst us, after their own appetites? And yet ashamest thou not impudently thus to write, "But such lips, such letuce, such disciples, such masters: for your chief Apollos be persecutors, on whom the blood of Servetus crieth a vengeance; so doth the blood of others more whom I could name. But forasmuch as God hath partly already revenged their blood, and served some of their persecutors with the same measure wherewith they measured to others, I will make no mention of them at this time."   Blessed be God the Father of our Lord Jesus Christ, who so revealeth the things that lie in secret, that hypocrites at length, howsoever they dissemble for a time, are compelled to notify and bewray themselves. Before, to some it might have appeared that the zeal of God's glory, the love of virtue, the hatred of vice, and the salvation of the people, whom, by us, ye judged to be blinded and deceived, had carried you headlong into such vehemency, (as ye be men zealous and fervent,) that no kind of accusation was thought by you sufficient to make us odious unto the people; lies against us imagined were not only tolerable, but also laudable and holy; scriptures by you willingly and wittingly corrupted, did serve to defend God's justice and his glory, what we by our doctrine oppugn and improve. But these your last words do bewray the matter, that in what soever faces you list transform yourselves, your grief will appear to proceed from another fountain than from any of these which ye pretend, and I before have rehearsed. O the death of Servetus,1 your dear brother, for whose deliverance your champion Castalio solemnly did pray, with whom, if once ye could have spoken, that kingdom, which ye hope for, had begun to be enlarged; his blood, I say, with the blood of others, I think ye mean of your prophetess Jone of Kent,2 do cry a vengeance in your ears and hearts. That none other cause do you see of the shedding of the blood of those most constant martyrs of Christ Jesus, Thomas Cranmer, Nicholas Ridley, Hugh Latimer, John Hooper, John Rogers, John Bradford, and of others more, but that God hath partly revenged their blood, that is of your great prophet and prophetess, upon their persecutors, and hath served them with the same measure with the which they served others, I appeal to the judgment of all those that fear God. What is thy judgment, and the judgment of thy faction, of that glorious gospel of Christ Jesus, which of late hath been suppressed in England; what is thy judgment of those most valiant soldiers and most happy martyrs of Christ Jesus, upon whom, O blasphemous mouth, thou sayest God hath taken vengeance, which is an horrible blasphemy in the ears of all the godly; I will not now so much labor to confute by thy pen, as that my full purpose is to lay the same to thy charge, if I shall apprehend thee in any commonwealth where justice against blasphemers may be ministered, as God's Word requireth. And hereof I give thee warning, lest that after thou shalt complain, that under the cloak of friendship I have deceived thee. Thy manifest defection from God, and this thy open blasphemy spoken against his eternal truth, and against such as most constantly did suffer for testimony of the same, have so broken and dissolved all familiarity which hath been betwixt us, that although thou were my natural brother, I durst not conceal thy iniquity in this case. But now to the matter. I have before proved you malicious and venomous liars, and therefore unworthy to bear testimony against us. Now resteth to be proved, that ye are blasphemers of God, and persons defamed. Solomon affirmeth, "That he that justifieth the wicked, and he that condemneth the innocent, are alike abominable before God." [Prov. 17.] Which sentence is not to be understood of judges only, but is to be referred to every man; for of every one doth God require, that he hate, and in his heart and mouth condemn, that which God himself hath condemned; and also, that he allow and justify that which God pronounceth just, lawful, and holy. And if the contrary be found even in a multitude, God doth not only punish the chief offenders, but also upon their favorers, maintainers, and justifiers, doth he commonly pour the same plagues and vengeance. And hereof is that rare and fearful punishment taken upon Dathan and Abiram sufficient proof [Num. 16.]; for they joined with Corah were the authors of the conspiracy raised against Moses and Aaron. But did they alone sustain the vengeance? No; but their households, children, wives, tents, and substance in the same contained, did the earth in a moment devour and swallow up. And why? because they did justify the cause of those wicked, and insofar as in them lay, did maintain the same. No man, I trust, will deny, but that he who killeth an innocent man is a murderer, although it be under the cloak of justice. But that he who, having lawful authority to kill, and yet suffereth the murderer to live, is a murderer, in this perchance some men may doubt. But if the law of God be diligently searched, this doubt shall easily be resolved. For it will witness that no less ought the murderer, the blasphemer, and such other, to suffer the death, than that the meek and the fearer of God should be defended. And also, that such as maintain and defend the one, are no less criminal before God than those that oppress the others. One example I will adduce for all. God gave into the hands of Ahab, Benhadad, king of Syria [1 Kings 20], who was great enemy to Israel; whom he upon certain conditions of amity sent home to his country. But what sentence was pronounced against Ahab? "Thus saith the Eternal, Because thou hast let go out of thy hands a man whom I appointed to die, thy soul (that is, thy life) shall be in the place of his life, and thy people in the place of his people." [verse 42.] Now to you justifiers of Servetus: Servetus was an abominable blasphemer against God; and you are justifiers of Servetus: therefore ye are blasphemers before God, like abominable as he was. The major I intend shortly to prove, so far as shall be sufficient at this time. The minor ye do not deny; for some by Apologies, some by books, and all by your tongues, do justify his cause. And the conclusion is infallibly gathered of the former words of the Holy Ghost. Ye will not easily admit that Servetus was convicted of blasphemy; for if so be, ye must be compelled to confess (except that ye will refuse God) that the sentence of death executed against him was not cruelty; neither yet that the judges who justly pronounced that sentence were murderers nor persecutors; but that this death was the execution of God's judgment, and they the true and faithful servants of God, who, when no other remedy was found, did take away iniquity from amongst them. That God hath appointed death by his law, without mercy, to be executed upon the blasphemers, is evident by that which is written, Leviticus 24. But what blasphemy is, may some perchance doubt. If righteously we shall consider and weigh the Scriptures, we shall find that to speak blasphemy, or to blaspheme God, is not only to deny that there is a God, but that also it is lightly to esteem the power of the eternal God; to have, or to spread abroad, of his Majesty such opinions as may make his Godhead to be doubted of; to depart from the true honouring and religion of God to the imagination of man's inventions; obstinately to maintain and defend doctrine and diabolical opinions plainly repugnant to God's truth; to judge those things which God judgeth necessary for our salvation, not to be necessary; and finally, to persecute the truth of God, and the members of Christ's body. Of the first and second sort both was Sennacherib and proud Rabshakeh; who, comparing God with the idols of the Gentiles, did not only lightly esteem his godly power, but also, so far as in them was, studied to take out of the hearts of the Israelites all right and perfect opinion of God. At whom the Prophet, in the person of God, demandeth this question, "Whom hast thou blasphemed?" Of the third sort were both Israel and Judah, declining to idolatry against God's express commandment, whom the Prophets so often do affirm to blaspheme the Holy One of Israel. "Because (saith Isaiah) they have repudiated the law of the Lord of Hosts, and the word of the Holy One of Israel, contumeliously have they blasphemed." And Ezekiel [chap. 20], after that he hath most sharply rebuked the Israelites for their idolatry, he addeth, "Yet in this your fathers have blasphemed me, though they had before grievously transgressed against me; for when I had brought them into the land, for the which I lifted up my hand to give it them, they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented their offering," &c. Of the fourth sort were Hymenaeus and Alexander, whom Paul gave to the Devil, that they should learn not to blaspheme. [1 Tim. 1.] Of the fifth sort were the multitude of the Jews, who judged, and to this day do judge, the death of Christ Jesus, his blessed ordinance, the public preaching of his Evangel, and the administration of his Sacraments, to be nothing necessary to our salvation. And of the last, doth not Paul deny himself to have been a blasphemer, and a persecutor, before his conversion [1 Cor. 15.] Now, if I shall plainly prove the most part, yea, all these, (except, ye will say, he shed no man's blood,) to have been in your great prophet Servetus, yea, yet to be in you all of the Anabaptistical sort, have I not sufficiently proved both him and you blasphemers? Albeit I be more near of his and your counsel than any of you doth know or suspect, yet will I not utter, at this present, all that I can, but will abide till such opportunity as God shall offer me, to notify his and your poison to the Church of God, that of the same the godly may beware. For the present, I say, first, That Servetus, whom you justify, did maintain, and, by word and writing, dispersed abroad, wicked and most devilish opinions of God, which might not only make his Godhead to be despised, but also called in doubt and question. He judged those things nothing necessary to salvation which Christ hath commanded and ordained. And last, that impugning the true religion, he did most obstinately maintain his diabolical errors, and did resist the plain truth to the death. His erroneous opinions of God and of his eternal Godhead were these. 1. Whosoever believeth any Trinity in the essence of God, hath not the perfect God, but gods imagined, and illusion of Devils. 2. That Christ is the Son of God, only insofar as he is begotten of God in the womb of the Virgin, and that not only by the power of the Holy Spirit, but because that God begat him of his own substance. 3. That the Word of God descending from the heaven, is now the flesh of Christ, so that the flesh of Christ is from the heaven. Further, that the body of Christ is the body of the Godhead, the flesh of God, godly and heavenly, as it that is begotten of the substance of God.3 4. That the soul of Christ is God, and that the flesh of Christ is God, and that aswell the flesh as the soul were in the very substance of the Godhead from all eternity. 5. That God is the Father of the Holy Ghost. 6. That Christ having the participation of the Godhead or of God, and participation of man, may not be called a creature, but one that doth participate with creatures. 7. As the Word descended into the flesh of Christ, so did the Holy Ghost descend into the souls of the Apostles.4 8. That Christ, so long as he was conversant in the flesh, received not the new Spirit which he was to receive after his resurrection. 9. That in all men, from the beginning, is engrafted the Spirit of the Godhead, even by the breath of God, and yet may the Spirit, by the which we be illuminated, be extinguished. 10. That the substantial Godhead is in all creatures. That the soul of man, although it be not God, it is made God by the Spirit, which is God himself.5 11. That the soul is made mortal by sin, even as the flesh is mortal; not that the soul returneth to nothing, as neither doth the flesh, but that it dieth when that it is deprived of lively action. 12. And that it is holden in hell languishing, as that it should never after live; but these that be regenerated have another soul than that they had before, because of the substance which is renewed, and for the Godhead which is joined. 13. That alike it is to baptize an infant, as to baptize an ass or a stone. 14. That there is no mortal sin committed before the age of twenty years. These I have thought sufficient to produce at this present, to let the reader understand that it is not without cause that I say, that Servetus, whom ye justify, is a blasphemer. I have omitted things more horrible and grievous, to avoid the offence of godly readers, which suddenly I am not minded to manifest, except that I shall understand that your venomous tongues be not stayed by these. I appeal to the conscience of Castalio himself, if in every one of these former Propositions which concern the Godhead, there be not contained horrible blasphemy. For what is more blasphemous, than to affirm that such as believe in the Godhead three distinct Persons, have no true God, but the illusion of the Devils: That Christ Jesus is not the Eternal Son of the Eternal Father: That there is no distinction betwixt the Father and the Son, but in imagination only: That Christ hath no participation of man's nature, but that his flesh is from heaven; yea, that it is the flesh of the Godhead: That in stocks, stones, and all creatures, is the substantial Godhead? If these, I say, be not blasphemies worthy of ten thousand deaths, especially being obstinately maintained against all wholesome admonition, let all those that fear God judge; yea, even you yourselves, how furious that ever ye be, judge in the matter, even as ye will answer before the throne of the Lord Jesus. That contemptuously he spake of baptising of the children, of the public preaching of the Evangel, and of the administration of the Lord's Supper, that have you common with him. For this is your glory and persuasion to all your scholars, that these things be nothing necessary to salvation; yea, most straightly ye inhibit all of your sect to frequent any congregation but your own. And whether this be blasphemy of your part, or not, to affirm those things nothing necessary which Christ Jesus hath established, and commanded to be used in remembrance of him to his second coming, I am content that judgment be referred even to those that be most indifferent betwixt us and you. To supersede the rest of your blasphemies, I return to your book, because, that after I purpose to speak of your holy conversation, and of the great perfection that is found in you. Ye accuse us, that we have written books, in a perpetual memory of our cruelty, affirming it to be lawful to put to death such as dissent from us in religion, notwithstanding that some of us were of another mind before they came to authority; and further, that we have given the sword in to the hands of bloody tyrants. True it is, that books are written both by you and by us. For your Master Bellius affirmeth, That lawful it is not to the Civil Magistrate to use the sword against heretics. To whom that godly learned man, Theodorus Beza, hath answered. In which, if you or your Master think not yourselves fully answered, ye may put pen to the paper when you list, looking to receive answer with convenient expedition. John Calvin hath besides committed to writing the Examination of Servetus, and the Cause of his miserable death. Which books, albeit to you they be a perpetual memory of cruelty, yet I have good hope, that to our posterity they shall be profitable (as now to us be the godly labours of those that before us have fought the same battle against the obstinate heretics). And further, seeing both you and we must abide the sentence of one Judge, we can not greatly fear the prejudice of your faction. Where ye ask, If these be the sheep which Christ sent forth in the midst of wolves, and if the sheep can persecute the wolves? And I demand for answer, Whether Moses was a sheep or a wolf, and whether that fearful slaughter executed upon idolaters, without respect of persons was not as great a persecution as the burning of Servetus and Joan of Kent? To me it appeareth greater. For to them was granted no place of repentance; no admonition was given unto them, but, without further delay or question, was the brother commanded to kill the brother; yea, the father not to spare the son [Lev. 23.] I think, verily, that if judgment should be referred unto you, that then should Moses and the tribe of Levi be judged wolves, sent to devour innocent sheep. But because we know what God hath allowed, we the less fear the judgment of man. If ye claim any privilege by the coming of the Lord Jesus, himself will answer, "that he is not come to break nor destroy the law of his heavenly Father." Where further ye ask, If Abel did kill Cain, or David Saul, or he which is born of the Spirit did kill him which is born of the flesh? I answer, If your question be of Abel, David, and Isaac, in their proper persons, that none of them did kill any of these forenamed. But if thereof ye infer no more, Is it lawful for any of God's Elect to kill any man for his conscience sake? I answer, That if under the name of Conscience ye include whatsoever seemeth good in your own eyes, that then ye affirm a great absurdity, manifestly repugnant aswell to God's law as to the examples of those whom God hath highly praised in his holy Scriptures. But because continually ye claim to your conscience, to remove from you that vain cover, I ask, If the murderer, adulterer, or any other malefactor, should be exempted from punishment of the law, although he alledge that he did all thing of conscience? I trust ye will confess, that he ought to be mocked that will claim the patrocinie of conscience, when that he doth plainly offend against God's will revealed. And why will ye not grant as much in this matter which now standeth in controversy? Because (say you) external crimes have no affinity with matters of religion; for the conscience of every man is not alike persuaded in the service and honouring of God, neither yet in such controversies as God's word hath not plainly decided. But I ask, If that be a just excuse why pernicious errors shall be obstinately defended, either yet that God's established religion shall be contemptuously despised. To make the matter more plain, Israel and Judah were not both of one mind in the honoring of God, after that the ten tribes departed from the household of David. Yea, Judah in the self was often corrupted with pestilent idolatry, insomuch that the fathers did offer their children to Moloch; which I am assured they did not without some zeal, which they thought to be good conscience. But notwithstanding those controversies, divers opinions, and forged consciences at their own appetites, Elijah did kill the priests of Baal; and was he born, I pray you, of the flesh? or was he not rather regenerated by God's Holy Spirit? Josiah [2 Kings 23] did kill all the priests of the high places, and did burn men's bones upon their altars; and was he, I beseech you, brother to Cain; or rather fellow-heir of the kingdom promised with Abel? But that he was God's most faithful king, after David, I trust ye will not deny, except that ye will say, as before boldly ye have affirmed of other, that God revenged blood with blood, in that he suffered him to fall in battle. But the Spirit of God, speaking in the Prophet Jeremiah, is more mild of judgment, for he absolveth him, and doth affirm that he was taken away for the sins of the people. Consider these things, and convict us if ye can by Scriptures. We say, the man is not persecuted for his conscience, that, declining from God, blaspheming his Majesty, and contemning his religion, obstinately defendeth erroneous and false doctrine. This man, I say, lawfully convicted, if he suffer the death pronounced by a lawful Magistrate, is not persecuted, (as in the name of Servetus ye furiously complain,) but he suffereth punishment according to God's commandment, pronounced in Deuteronomy, the 13th chapter. To put end to these your calumnies for this time, two things I would require of you. First, That thus foolishly ye abuse not the name of conscience, which you say constraineth you to write, to the end that ye might awake us out of our dreams. Conscience, for assurance of the self in well-doing, must have a testimony of God's plain will revealed; which ye shall not find to be your assurance, that so odiously ye may accuse us of those crimes whereof ye be never able to convict us. The second is, That by plain Scriptures and solid reasons ye study to confute our doctrine, and not by raging words, spoken, as it were, by men in a frenzy. You shall never be able to prove, either that our doctrine is poisoned, either yet that we draw the people to a secure, idle, and careless life. Blessed be God, the Father of our Lord Jesus Christ, who of his mere mercy hath caused our doctrine somewhat to fructify; our good hope is, that with us and his afflicted Church He will continue his fatherly favour, in such sort, that from time to time he will leave documents to the ages following, that His heavenly doctrine is not sent in vain. To Him be glory for ever. Footnotes: 1. Michael Servetus was burned for heresy at Geneva, on the 27th October 1553. Calvin's share in his condemnation has given rise to much obloquy. But in vindication of such a sentence, he published his "Defensio Orthodoxæ Fidei de sacra Trinitate, contra prodigiosos errores Michaelis Serueti Hispani: vbi ostenditur hæreticos iure Gladii coercendos esse, et nominatim de homine hoc tam impio iustè et merito sumptum Geneuæ fuisse supplicium. Per Iohannem Caluinum [Genevæ,] Oliua Roberti Stephani, M.D.LIIII." 8vo. 2. Elizabeth Barton of Aldington, in Kent, was commonly called the holy maid of Kent. The story of her alleged trances, revelations, and prophecies, is mentioned by the various historians of the reign of Henry VIII. After a period of eight years, she was detected, and confessed her impostures to Archbishop Cranmer, as he himself relates in a letter, dated 20th of December 1533.—(Todd's Life of Cranmer, vol. i. p. 89-94.) She was hanged for treason and heresy, in 1534.—(Strype's Cranmer, p. 22.) But the allusion is rather to Joan Bucher, usually called Joan of Kent, who was tried and condemned for various heretical opinions, in April 1549: after vain attempts to reclaim her, she was consigned to the flames, in 1550. (Ib. 181.) 3. These be the detestable errors of Johan of Kent. 4. The Adversaries look also to be Christs at length. 5. The present error of the Anabaptists. Return to Homepage [Wholesome Severity reconciled with Christian Liberty, by George Gillespie.] VVholesome Severity reconciled with C H R I S T I A N   L I B E R T Y. OR, The true Resolution of a present Con- troversy concerning Liberty of C O N S C I E N C E. Here you have the Question stated, the middle way betwixt Popish Tyranny and Schismatizing Liberty approved, and also confirmed from Scripture, and the testimonies of Divines, yea of whole Churches: The chief Arguments and Exceptions used in The Bloudy Tenent, The Compassionate Samaritane, M.S. to A.S. &c. examined. Eight Distinctions added for qualifying and clearing the whole matter. And in conclusion a Parænetick to the five Apologists for choosing Accommodation rather than Toleration. Imprimatur. Ia. Cranford. Decemb. 16. 1644. L O N D O N, Printed for Christopher Meredith, and are to be sold at the Signe of the Crane in Pauls Churchyard. 1644. By George Gillespie To the Christian and courteous Reader. IT cannot be unknown to any, except such as are ignorant of Satan's devices, and altogether strangers to the Histories of former times, that when the Church cometh out of Idolatry, and out of bitter servitude and grievous pressures of conscience, all her storms are not over her head, but she begins to be assaulted and afflicted more than before with heresies, schisms, and home-bred disturbances. Which through the manifold wisdom and over-ruling dispensation of God, who worketh all things according to the counsel of his will, is England's lot this day, that this may be to those in whom the Lord hath no pleasure, a stone of stumbling, and a rock of offence, that they may go and fall backward, and be broken; & snared, and taken: that others, who are approved, may be made manifest; yea, that many may be purified, and tried, and made white; and that in the issue God may have the greater glory in making a sovereign remedy out of poisonous Ingredients, and his people may say, blessed be the Lord God of Israel who only doth wondrous things. But now will the Sectaries be contented (as Christ's witnesses in former times were) to be examined and judged according to the word of God, and if they be found to be what they are accused to be, then to suffer accordingly? Nay, if so, they fear they shall run too great a hazard. Therefore, they cry out for toleration and liberty of conscience, hereby going about not only themselves to fish in troubled waters, but to improve at once the manifold advantages of sympathizing with the principles of the most part of men amongst us; for as it is a common plea and bond of union among all heretics and sectaries; how many soever their divisions and subdivisions be among themselves; yea, they give (in this) the right hand of fellowship to the Prelatical and malignant party, for they also put in for liberty of conscience: and as carnal and profane men desire nothing more than that they may not be compelled to any religious duty, but permitted to do what seem good in their own eyes. So liberty of conscience is a sweet and taking word among the less discerning sort of godly people, newly come out of the house of bondage, out of the popish and Prelatical tyranny; I say the less discerning sort, because those of the godly who have their senses exercised to discern good and evil, know that liberty of heresy and schism is no part of the liberty of conscience which Christ hath purchased to us at so dear a rate. But is there no golden hook and taking bait for the Magistrate? yes sure; for his part he is told that he may punish any breach of peace or civil justice, or a trespass against the State and against civil authority, but yet not put forth his power against any man for heresy or schism, being matters of religion and of conscience. As if both Politicians and Divines had been in a great error when they said that the end and use of Magistracy is to make bonum hominem, as well as bonum civem, a good man as well as a good commonwealths man. Shall I add further, that all who wish well to the public from principles either of religion or policy, want not here their own tentations, persuading to a toleration of sectaries, in regard of the necessity of an union against the common adversary, and the great hazard, if not certain ruin, of the cause, by our own ruptures? Under these fair colours and handsome pretexts do sectaries infuse their poison, I mean their pernicious, God-provoking, Truth-defacing, Church ruinating, & State-shaking toleration. The plain English of the question is this: whether the Christian Magistrate be keeper of both Tables: whether he ought to suppress his own enemies, but not God's enemies, and preserve his own ordinances, but not Christ's Ordinances from violation. Whether the troublers of Israel may be troubled. Whether the wild boars and beasts of the forest must have leave to break down the hedges of the Lord's vineyard; and whether ravening wolves in sheep's clothing must be permitted to converse freely in the flock of Christ. Whether after the black Devil of Idolatry and tyranny is trod under our feet, a white Devil of heresy and schism, under the name of tender consciences, must be admitted to walk up and down among us. Whether not only pious and peaceable men, (whom I shall never consent to persecute) but those also who are as a pestilence or a Gangrene in the body of Christ, men of corrupt minds and turbulent spirits, who draw factions after them, make a breach and rent in Israel, resist the truth and reformation of religion, spread abroad all the ways they can their pernicious errors, and by no other means can be reduced; whether those also ought to be spared and let alone. I have endeavoured in this following discourse to vindicate the lawful, yea necessary use of the coercive power of the Christian Magistrate in suppressing and punishing heretics and sectaries, according as the degree of their offence and of the Church's danger shall require: Which when I had done, there came to my hands a book called The storming of Antichrist. Indeed, The recruiting of Antichrist, and the storming of Zion, (if so be that I may anabaptize an Anabaptist's book) Take one passage for instance, page 25. And for Papists, saith he, though they are least to be born of all others, because of the uncertainty of their keeping faith with Heretics, as they call us, and because they may be absolved of securements that can arise from the just solemn oaths, and because of their cruelty against the Protestants in divers Countries where they get the upper hand, and because they are professed Idolaters, yet may they be born with (as I suppose with submission to better judgments) in Protestant government, in point of religion, because we have no command to root out any for conscience, &c. Why then? is this to storm Antichrist? or is it not rather a storming of this party, in the prevailing whereof God will have far more glory than in the prevailing of the Popish and Prelatical party, as himself speaketh, page 34. And if he will storm, sure some of his Ladders are too short. If any one rail against Christ (saith he, p. 23.) or deny the Scriptures to be his word, or affirm the Epistles to be only letters written to particular Churches, and no rule for us, and so unsettle our faith, this I take may be punished by the Magistrate, because all or most Nations in the world do it. That all the Nations in the world do punish for these things, I am yet to learn: and those that do, do they not also punish men for other ways of unsettling the grounds of faith besides these? The declining of some of the Epistles as being letters written upon particular occasions, and no rule for us, is an error which hath been pretended to be no less conscientious than those errors which now he will have indulged. Lastly, if he would needs storm, why would he not make some new breach? I find no material arguments in him for liberty of conscience, but what I found before in the bloudy Tenent, the compassionate Samaritane, and M.S. to A.S. so that my ensuing answers to them shall serve his turn. And now Reader buy the truth, and sell it not. Search for knowledge as for hid treasures. If thou readest with a unprejudiced mind, I dare promise thee through God's blessing a satisfied mind. THE TRUE RESOLUTION of a present Controversy concerning Liberty of Conscience. Concerning this Question there are three opinions; two extremes, and one in the middle. So it is resolved not only by D. Voetius, in his late Disputations De Libertate conscientia, but long before by Calvin, in his Refutation of the errors of Servetus, where he disputeth this very question, Whether Christian Judges may lawfully punish Heretics. The first opinion is that of the Papists, who hold it to be not only no sin, but good service to God, to extirpate by fire and sword, all that are adversaries to, or opposers of the Church and Catholic Religion. Upon this ground Gregorius de Valentia [In 2am 2æ disp. 1. quæst. 11. punct. 3.] tells us there were 180 of the Albigenses burnt under Pope Innocentius the third; and in the Council of Constance were burnt John Hus and Hierome of Prague. Suarez de triplice virtute, Tract. 1. disp. 23. sect. 2. layeth down these Assertions. (1.) That all Heretics who after sufficient instruction and admonition, still persist in their error, are to be without mercy put to death. (2.) That all impenitent Heretics, though they profess to be Catholics, being convict of heresy, are to be put to death. (3.) That relapsing Heretics; though penitent, are to be put to death without mercy. (4.) That it is most probably, that Heresiarchs, Dogmatists, or the authors of an heresy, though truly penitent, yet are not to be received to favour, but delivered to the civil sword. (5.) That a heretic who hath not relapsed, if before sentence past against him, he convert of his own accord, he is not to be punished with death, but with some smaller punishment, such as perpetual imprisonment, or the like. Ibid, Tract. 3. disp. 12. sect. 12, he saith, that Schismatics may be punished with almost all the punishments of Heretics. Azor. Institut. moral. Tom. 1. lib. 8. cap. 14. Utriq verò, tum relapsi, tum alii, quando pertinaces sunt, vivi igne exuruntur: si verò pertinaces non sint, prius strangulari solent, & postea comburi. See the like, Becam, Summa part 3. Tract. 1. quæst 6. & 9. Turrian, in 2am 2æ disp. 56. dub. 1. Some of them also maintain the compelling of Infidels to be baptized, as Scotus in lib. 4. Sent, disp 4. quæst. 9, and they who follow him. The second opinion doth fall short, as far as the former doth exceed: that is, that the Magistrate ought not to inflict any punishment, nor put forth any coercive power upon Heretics or Sectaries, but on the contrary grant them liberty and toleration. This was the opinion of the Donatists, against which Augustine hath written both much and well, in divers places: though himself was once in the same error, till he did take the matter into his second and better thoughts, as is evident by his Retractations, lib. 2. cap. 2. & epist. 48. In the same error are the Socinians and Arminians. See Peltii Harmonia, Artic. 21. Nic. Bodecher. Sociniano. Remonstrantismus. cap. 25. See also Grotii Apologeticus, cap. 6. page 130. Theoph. Nicolaid, Refut. Tractat. de Ecclesia, cap. 4. p. 33. The very same is maintained in some Books printed amongst ourselves in this year of confusion: viz. The bloudy Tenent: Liberty of Conscience: The Compassionate Samaritan: John the Baptist: and by Mr. Goodwin in his QEOMACIA, page 50, and in his Innocencies Triumph, page 8. In which places he denieth that the Magistrate and particularly that the two Houses of Parliament may impose any thing pertaining to the service and worship of God under mulcts or penalties. So M.S. to A.S.page 53-55, &c. disputeth against the coercive power of the Magistrate to suppress Heresies and Sects. This power the Presbyterians do ascribe to the Magistrate, as I shall shew by and by: Therefore I still aver, that Mr. Goodwin in denying and opposing this power, doth herein (as in divers other particulars) ascribe much less to the Magistrate than the Presbyterians do: which overthroweth that insinuation of the five Apologists, page 19. The third opinion is, that the Magistrate may and ought to exercise his coercive power, in suppressing and punishing Heretics and Sectaries, less or more, according as the nature and degree of the error, schism, obstinacy, and danger of seducing others, doth require. This as it was the judgment of the orthodox Ancients, (vide Optati opera, edit, Albaspin. pag. 204, 215.) so it is followed by our soundest Protestant Writers; most largely by Beza against Bellius and Monfortius, in a peculiar Treatise De Hareticis à Magistratu puniendis. And though Gerhard, Brochmand [de magist. polit. cap. 2. quæst. 3. dub 2.] and other Lutheran Writers, make a controversy where they need not, alleging that the Calvinists (so nicknamed) hold as the Papists do, that all Heretics without distinction are to be put to death: The truth is, they themselves say as much as either Calvin or Beza, or any other whom they take for adversaries in this Question, that is, that Heretics are to be punished by mulcts, imprisonments, banishments, and if they be gross idolaters or blasphemers, and seducers of others, then to be put to death. What is it else that Calvin teacheth, when he distinguisheth three kinds of errors: some to be tolerated with a spirit of meekness, and such as ought not to separate betwixt brethren: others not to be tolerated, but to be suppressed with a certain degree of severity: a third sort so abominable and pestiferous, that they are to be cut off by the highest punishments? And lest it be thought that this is but the opinion of some few, that the magistrate ought thus by a strong hand, and by civil punishments suppress Heretics and Sectaries: let it be observed what is held forth and professed concerning this business, by the Reformed Churches in their public Confessions of Faith. In the latter Confession of Helvitia, cap. 30. it is said that the magistrate ought to root out lies and all superstition, with all impiety and idolatry. And after; Let him suppress stubborn Heretics: In the French Confession, art. 39. Therefore he hath also delivered the sword into the hands of the Magistrates, to wit, that offences may be repressed, not only those which are committed against the second Table, but also against the first. In the Belgic Confession, art. 36. Therefore hath he armed the Magistrate with the sword for punishing them that do evil, and for defending such as do well. Moreover it is their duty not only to be careful and watchful for the preservation of the civil government, but also to defend the holy Ministry, and to abolish and overthrow all Idolatry, and counterfeit worship of God. Beza de haret, à magistr. puniend, tells us in the beginning, that the Ministers of Helvitia had declared themselves to be of the same judgment, in a book published of that Argument. And toward the end he citeth the Saxon Confession, Luther, Melancthon, Brentius, Bucerus, Wolfangus Capito, and Bullinger. The Synod of Dort, Ses. 138, in their sentence against the Remonstrants doth not only interdict them of all their Ecclesiastical and Academical functions, but also beseech the States General by the secular power further to suppress and restrain them. The Arguments whereby this third or middle opinion is confirmed (that we may not build upon human authority) are these. First, the law, Deut. 13.6-9, concerning the stoning and killing of him, who shall secretly entice people, saying, Let us go after other gods. If it be said, that this law did bind the Jews only, and is not moral nor perpetual: I answer, Jacobus Acontius, though he be of another opinion concerning this question than I am, yet he candidly and freely confesseth, that he seeth nothing in that law, which doth not belong to the New Testament, as well as the Old; for saith he, the reason and ground of the law, the use and end of it, is moral and perpetual, verse 11. All Israel shall hear and fear, and shall do no more any such wickedness, as this is among you. But yet, saith Acontius, this law doth not concern Heretics, who believe and teach errors concerning the true God or his worship; but only Apostates who fall away to other gods: In this I shall not much contend with him; only thus far, if Apostates are to be stoned and killed according to that law, then surely seducing Heretics are also to receive their measure and proportion of punishment; The moral equity of the law requireth thus much at least, that if we compare Heresy and Apostacy together, look how much less the evil of sin is in Heresy, so much and no more is to be remitted of the evil of punishment, especially the danger of contagion and seducement, being as much or rather more in Heresy than in Apostacy; yea, that which is called Heresy being oftentimes a real following after other gods. But the Law, Deut. 13, for punishing with death, as well whole Cities as particular persons, for falling away to other gods, is not the only law for punishing even capitally gross sins against the first Table. See Exod. 22.20, He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed. Exod. 31.14, Every one that defileth the Sabbath shall surely be put to death. Levit. 24.16, And he that blasphemeth the Name of the Lord, he shall surely be put to death. Deut. 17.2-5, If there be found among you within any of thy gates, which the Lord thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing his Covenant, and hath gone and served other gods and worshipped them, &c. Thou shalt bring forth that man or that woman unto thy gates, even that man or that woman, and shalt stone them with stones till they die. It will be asked, But how doth it appear that these or any other Judicial Laws of Moses do at all appertain to us, as rules to guide us in like cases? I shall wish him who scrupleth this, to read Piscator his Appendix to his Observations upon the 21-23 Chapters of Exodus, where he excellently disputeth this question, Whether the Christian Magistrate be bound to observe the Judicial laws of Moses, as well as the Jewish Magistrate was. He answereth by the common distinction, he is obliged to those things in the Judicial law which are unchangeable, & common to all Nations: but not to those things which are mutable, or proper to the Jewish Republic. But then he explaineth this distinction, that by things mutable, and proper to the Jews, he understandeth the emancipation of an Hebrew servant or handmaid in the seventh year, a man's marrying his brother's wife an raising up seed to his brother, the forgiving of debts at the Jubilee, marrying with one of the same Tribe, and if there be any other like to these; also Ceremonial trespasses, as touching a dead body, &c. But things immutable, and common to all Nations are the laws concerning Moral trespasses, Sins against the Moral law, as murder, adultery, theft, enticing away from God, blasphemy, striking of Parents. Now that the Christian Magistrate is bound to observe these Judicial laws of Moses which appoint the punishments of sins against the Moral law, he proveth by these reasons. 1. If it were not so, then it is free and arbitrary to the Magistrate to appoint what punishments himself pleaseth. But this is not arbitrary to him, for he is the Minister of God, Rom. 13.4. and the judgment is the Lord's, Deut. 1.7; 2 Chron. 19.6. And if the Magistrate be Keeper of both Tables, he must keep them in such manner as God hath delivered them to him. 2. Christ's words, Matt. 5.17, Think not that I am come to destroy the Law or the Prophets, I am not come to destroy, but to fulfill, are comprehensive of the Judicial law, it being a part of the law of Moses; Now he could not fulfill the Judicial law, except either by his practice, or by teaching others still to observe it; [but it was] not by his own practice, for he would not condemn the Adulteress, John 8.11, nor divide the Inheritance, Luke 12.13,14. Therefore it must be by his doctrine for our observing it. 3. If Christ in his Sermon, Matt. 5, would teach that the Moral law belongeth to us Christians, insomuch as he vindicateth it from the false glosses of the Scribes & Pharisees; then he meant to hold forth the Judicial law concerning Moral trespasses as belonging to us also: for he vindicateth and interpreteth the Judicial law, as well as the Moral, Matt. 5.38, An eye for an eye, &c. 4. If God would have the Moral law transmitted from the Jewish people to the Christian people; then he would also have the Judicial law transmitted from the Jewish Magistrate to the Christian Magistrate: There being the same reason of immutability in the punishments, which is in the offences; Idolatry and Adultery displeaseth God now as much as then; and Theft displeaseth God now no more than before. 5. Whatsoever things were written aforetime, were written for our learning, Rom. 15.4, and what shall the Christian Magistrate learn from those Judicial laws, but the will of God to be his rule in like cases? The Ceremonial law was written for our learning, that we might know the fulfilling of all those Types, but the Judicial law was not Typical. 6. Do all to the glory of God, 1 Cor. 10.31; Matt. 5.16. How shall Christian Magistrates glorify God more than by observing God's own laws, as most just, and such as they cannot make better? 7. Whatsoever is not of faith is sin, Rom. 14.23. Now when the Christian Magistrate punisheth sins against the Moral law, if he do this in faith and in assurance of pleasing God, he must have his assurance from the Word of God, for faith can build upon no other foundation: it is the Word which must assure the Conscience, God has commanded such a thing, therefore it is my duty to do it, God hath not forbidden such a thing, therefore I am free to do it. But the will of God concerning Civil justice and punishments is no where so fully and clearly revealed as in the Judicial law of Moses. This therefore must be the surest prop and stay to the conscience of the Christian Magistrate. These are not my reasons (if it be not a word or two added by way of explaining and strengthening) but the substance of Piscator's reasons: Unto which I add, (1.) Though we have clear and full scriptures in the New Testament for abolishing the Ceremonial law, yet we nowhere read in all the new Testament of the abolishing of the Judicial law, so far as it did concern the punishing of sins against the Moral law, of which Heresy and seducing of souls is one, and a great one. Once God did reveal his will for punishing those sins by such and such punishments. He who will hold that the Christian Magistrate is not bound to inflict such punishments for such sins, is bound to prove that those former laws of God are abolished, and to shew some scripture for it. (2.) That Judicial law for having two or three witnesses in judgment, Deut. 19.15; Heb. 10.28, is transferred even with an obligation to us Christians, and it concerneth all judgments, as well Ecclesiastical as Civil, Matt. 18.16; 2 Cor. 13.1, and some other particulars might be instanced in which are pressed and enforced from the Judicial law, by some who yet mind not the obligation of it. To conclude therefore this point, though other judicial or forensical laws concerning the punishments of sins against the Moral law, may, yea, must be allowed of in Christian Republics and Kingdoms; Provided always, they be not contrary or contradictory to God's own Judicial laws: yet I fear not to hold with Junius, de Politia Mosis cap. 6, that he who was punishable by death under that Judicial law, is punishable by death still; and he who was not punished by death then, is not to be punished by death now; And so much for the first argument from the Law of God. A second argument we have from divers laudable examples in the Old Testament; Moses drew the sword against Idolaters, Exod. 32.27; the children of Israel resolved to go out to war against the Reubenites and Gadites, when they understood that they were building another Altar, Josh. 22.12; Elijah commanded to slay the Priests of Baal, 1 Kings 18.40; In Asa's time there was a Covenant for putting to death such as would not seek the Lord God of their Fathers, 2 Chron. 15.13; Jehu slew the Priests of Ahab, and the worshippers of Baal, 2 Kings 10.11,24. First, searching and making sure that there were none of the servants of the Lord among them, verse 23. Josiah sacrificed the Priests of Samaria upon their own altars, 2 Kings 23.20; Nebuchadnezzar, though an Heathen, being convinced that there was no god like the God of Israel, made a Decree, that whosoever speaketh blasphemy, or uttereth any error against God, shall be cut in pieces, and their houses made a dunghill, Dan. 3.29. As for those whose errors and corruptions in religion were not so great, there was some (though not the highest) severity used against them: Moses was so angry with the people that were seduced into Idolatry, that he burnt the Calf which they had worshipped, and ground it to powder, and strewed it upon the water, and made the Children of Israel to drink of it, Exod. 32.20. Thereby teaching them (as Hierome and others give the reason) to abhor that Idolatry, while their Idol did pass from them among their own excrements. Asa did remove his mother Maachah from being Queen, because of an Idol which she had made in a grove, 1 Kings 15.13. Josiah caused all that were present in Jerusalem and Benjamin to stand to the Covenant, 2 Chron. 34.32, which could not be without either threatening or inflicting punishment upon the transgressors; there being many at that time disaffected to the Reformation. O but saith M.S. to A.S. pages 51,52. Idolatry and Idolaters were the adequate object of that coercive power in matters of religion, whereof we read in the Old Testament. Nor do we read that ever the Jewish Kings or Magistrates attempted any thing against Sectaries or Schismatics. I answer, (1.) The object of that coercive power of Josiah, 2 Chron. 34.32, was generally the matter of the Covenant, that is, the taking away not only of Idolatry, but of all abominations, and a walking after the Lord, and keeping of his Testimonies, and Statutes, and Commandments, verses 31,33. Nehemiah did drive away the son of Eliashib the High Priest, not for Idolatry, but for marrying the daughter of Sanballat, and thereby defiling the Covenant of the Priesthood, Nehem. 13.28,29. Ezra made the Chief Priests, the Levites, and all Israel to enter into a Covenant and to swear, that they would put away the strange wives, and that it should be done according to the Law, Ezra 10.3,5, and whosoever would not come to Jerusalem for this thing, was not only himself excommunicated from the Church, but all his goods forfeited, verse 8. Artaxerxes decreed punishment for all who should oppose the Law of God, and the building of the Temple: wherein he is so far approved, as that Ezra blesseth God for it, Ezra 7.26,27, Whosoever will not do the law of thy God, and the law of the King, let judgment be executed speedily upon him, whether it be unto death, or unto banishment, or to confiscation of goods, or imprisonment, &c. which doth not concern Idolatry only, but generally the laws of God, verse 25, Set Magistrates and Judges which may judge all the people, all such as know the laws of thy God. He who wrote Liberty of Conscience, p. 27,28, is so far confounded with this laudable Decree of Artaxerxes, that he can say no more to it, but that it was the commandment of God, not an invention of men which Artaxerxes did thus impose, which is as much as we desire. But (2.) Sects and Schisms are to be punished as well, though not as much as Heresy and Idolatry. There are degrees of faults, and accordingly degrees of punishments. Augustine wrote an Epistle to Bonifacius [Tom. 2. Ep. 50.] upon this occasion, to shew that the Donatists had nothing to do with the Arrians, and so were not to be punished with such rigour and severity; yet he adviseth that moderate mulcts and punishments may be laid upon them, & that their Bishops or Ministers may be banished. In his 127 Epistle, he intercedeth most earnestly with the proconsul of Africk, that he might not put to death the Donatists, but repress them some other ways. We have also a scripture example for punishing Sectaries who are not Heretics. It is agreed among interpreters, there were in Judah two sorts of high places, some on which God was worshiped, others on which idols were worshipped, & it is most manifest from 2 Chron. 33.17, and from the reconciling of 2 Chron. 15.17, with chapter 14.3,5, the one sort was the high places of Idolatry, the other, the high places of will-worship; yet the Priests of the latter, as well as of the former, were punished by Josiah, as Tostatus proveth from 2 Kings 23, and the text itself is clear, for he put to death the Priests of Samaria, who had sacrificed in the high places of Idolatry, verse 20, but as for those who sacrificed in the high places of will-worship, because they sacrificed to the Lord only (as the word is, 2 Chron. 33.17.) therefore Josiah did not put them to death, only he caused them to go out of all the Cities of Judah, and to cease from the Priests office, so that they durst not come up to the Altar of the Lord at Jerusalem, only they were permitted to eat of the unleavened bread among their brethren, verses 8,9, which is parallel to that law, Ezek. 44.10-14, a prophecy concerning the Christian Temple, and the times of the New Testament, which reacheth a blow to another silly & short-sighted evasion, used both in the Bloudy Tenent, and in M.S. to A.S. that all this coercive power exercised in the Old Testament was typical, & therefore not imitable now in the New Testament. Whereunto I further reply, [1.] The reason of all that coercive severity was moral and perpetual, as was shewed before from Deut. 13.11. [2.] Next, why did they not prove that it was typical? shall we take their fancy for a certainty? They have neither Scripture nor Interpreters for it. [3.] They confound the Judicial laws of Moses with the Ceremonial, making the Judicatories and Justice typical no less than the Ceremonies. [4.] They do utterly overthrow the investiture of Christian Princes and Magistrates with any power at all in matters of Religion, from the Old Testament. So that one may not argue thus: The godly Kings of Judah did remove the monuments of Idolatry and Superstition, therefore so should the Christian Magistrate do. The most arrant malignant may answer in the words of Mr. Williams, chap. 109, that the Civil power or State of Israel, so far as it attended upon the spiritual, was merely figurative: Or in the words of M.S. page 51. There are two reasons very considerable why the Kings of Judah might be invested by God with a larger power in matters of religion, than Kings or Magistrates under the Gospel have any ground or warrant to claim from them. First, they were types of Christ (but by the way, how doth he prove that Asa, Jehu, and Josiah were types of Christ?) which no King under heaven at this day is. Secondly, not the people only, but the very land over which they ruled were typical. [5.] The punishment of persons was a part of their reformation, as well as the destruction of monuments, and why must we follow their example in the one, more than the other? If we smart under both their diseases, we must apply both their remedies, or neither. The (3.) third argument is drawn from the New Testament. The magistrate beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath on him that doth evil, Rom. 13.4. But I assume; Heretics and Sectaries do evil, yea much evil, especially when they draw many others after them in their pernicious ways. It was the observation of one of the greatest Politicians of this Kingdom, That heresies and schisms are of all others the greatest scandals: yea more than corruptions of manners. One of his reasons is, because every sect of them hath a diverse posture or cringe by themselves, which cannot but move derision in worldlings, and depraved politics, who are apt to contemn holy things. [See Bacons Essays, pages 11,12.] I know it will be answered, If any Sectary make a breach of peace, or disturb the State, then indeed the magistrate ought to redress it by a coercive power. So John the Baptist, page 57. So Mr. Williams, chapter 52, answereth, Rom. 13.4, is not meant of evil against the Christian estate, but of evil against the Civil State. M.S. page 53,54, tells us that he is not for the toleration of Sects and Schisms, except only upon this supposition, that the professors or maintainers of them be otherwise peaceable in the State, and every ways subject to the laws and lawful power of the civil Magistrate. I answer, the experience of former times may make us so wise as to foresee that heresy and schism tendeth to the breach of the civil peace, and to a rupture in the State as well as in the Church. What commotions did the Arrians make in all the Eastern parts? the Macedonians in Greece? the Donatists in Africke? How did the Anabaptists raise and foment the bloody war of the Boores in Germany, wherein were killed above 100,000 men? Tantum relligio potuit suadere malorum. How fanatical was Julian's design to bring the Christians to nought, by granting liberty of conscience to all the heretics and sectaries that were among them? But suppose the Commonwealth to run no hazard by the toleration of Heresies and Schisms, I answer further, [1.] The Text, Rom. 13.4, speaketh generally, and we must not distinguish where the Scripture doth not distinguish. [2.] Those that are in authority are to take such courses and so to rule, that we may not only lead a quite and peaceable life, but further that it be in all godliness and honesty, 1 Tim. 2.2. The magistrate is keeper of both Tables, and is to punish the violation of the first Table, as well as of the second. [3.] Will any man, saith Augustine, [Epistle 50] who is in his right wit, say to Kings, Do not care by whom the Church of God in your Kingdom be maintained or opposed: it doth not concern you in your Kingdom, who will be religious, who sacrilegious: to whom notwithstanding it cannot be said, It doth not concern you in your Kingdom, who be chaste, who whorish, &c. Is the souls keeping faith and truth to God a lighter matter, than that of a woman to a man? He confesseth in the same Epistle, that he and some other African Divines were sometime of that opinion, that the Emperour should not at all punish the Donatists for their heresy or error, but such of them only as should be found to commit any riot or breach of peace, especially the furious and violent Circumcellions. But afterward he confesseth that the Emperour had a good reason to repress their pernicious error, as their furious violence. A (4.) fourth Argument is drawn from the names which the Scripture giveth to Heretics and Sectaries, holding forth the extreme danger of tolerating and letting them alone. [See Calvin's Refutation of the Errors of Michael Servetus.] They are called ravening wolves, Matt. 7.15; and grievous wolves not sparing the flock, Acts 20.29; thieves and robbers, John 10.8; Their word eateth as a canker, 2 Tim. 2.17, and is as a little leaven leavening the whole lump, Gal. 5.9. They are troublers of Israel, Acts 15.24, Gal. 5.12. Shall the troublers of the State be punished, and the troublers of Israel go free? Shall Physicians cut off the member that hath a Gangrene in it, because it endangereth the whole body, and shall the great State physicians suffer the Gangrene to spread in the Church? Shall mens bodies, goods, and purses, be so far cared for, that thieves and robbers must not be suffered, but justice done upon them; and shall those have immunity who steal away souls from Christ, and rob us of the pearl of truth? Nay shall the poor sheep be so much looked to, that the wolf must not be spared; and shall we suffer the soul-destroying wolves to enter, yea abide peaceably among the dear-bought flock of Jesus Christ? Other Arguments might be added, but let them suffice at this present. I come next to answer all the material objections which I have either read or heard (to my best remembrance) alleged against this coercive power of the Magistrate in matters of Religion. First, the Parable of the Tares is objected: Christ will not have the tares to be plucked up, but to grow together with the wheat until the harvest, Matt. 13.29,30. In this argument Mr. Williams in his Bloody Tenent putteth a great deal of confidence. But I am as confident to discover the strength of it to be less than nothing. For first he taketh the tares to be meant neither of hypocrites in the Church, whether discovered or undiscovered; nor yet of those who are scandalous offenders in their life and conversation, but only of Antichristian Idolaters and false worshippers: which is a most false interpretation. Christ himself expoundeth it generally, verse 38, The good seed are the children of the Kingdom: but the tares are the children of the wicked one. And verse 41, the tares are expounded to be all that offend, and which do iniquity. This being the clear meaning, it will follow undeniably, that if the Magistrate must spare those who are meant by tares in the Parable, then he must spare and let alone all scandalous offenders, murderers, adulterers, drunkards, thieves, &c. when any such are discovered in the visible Church. But this cannot be the meaning of the tares in the Parable, saith Mr. Williams, chapter 24, that wicked livers, opposite to the children of God, should be understood. For then, saith he, when Christ saith, Let the tares alone, he should contradict other ordinances for the punishment of evil doers by the Magistrate. But this is a base begging of the question, for he well knew that those against whom he disputes hold that his exposition of the Parable contradicteth the ordinance of God for punishing Idolaters and Heretics, the question being whether this be not an ordinance as well as the punishment of scandalous livers. Besides, if the tares be Antichristian Idolaters, and they must not be plucked up, but suffered to grow till the harvest, as he expoundeth, this contradicteth other Scriptures, which say that the sword must be drawn against Antichristian idolaters, and they thereby cut off, Revel. 13.10, and 17.16. But I proceed to a second answer. If by tares I should suppose only to be meant Idolaters, Heretics, and false worshippers (which is a gloss contrary to the text, as I have demonstrated) yet their argument will not conclude the forbearing or sparing of such, except only in such cases, and so far as the true worshippers of God cannot be certainly and infallibly diagnosed from the false worshippers, as the wheat from the tares: as Jehu would not destroy the worshippers of Baal, till he was sure that none of the servants of The Lord were among them, 2 Kings 10.23. The reason why the tares are not to be plucked up, is, lest while ye gather up the tares, ye root up also the wheat with them, verse 29. Now when a man is sure that he plucks up nothing but tares, or rather thorns, without the least danger to the wheat, how doth the Parable strike against his so doing? If M.S. will not believe me, let him believe himself, page 50, For my part, saith he, when the Civil Magistrate shall be far enough out of this danger of fighting against God, I have nothing to say against his fighting with superstition, heresy, schism, &c. Thirdly, what if I shape yet another answer to the argument out of Mr. Williams own words? chapter 27, I acknowledge, saith he, this command, "Let them alone," was expressly spoken to the messengers or ministers of the Gospel, who have not civil power or authority in their hand, and therefore not to the civil Magistrate, King or Governor. Now therefore what a blockish argument is it, to reason from this Parable against the coercive power of the magistrate in matters of religion? If there must be a forbearance of any severity, we must forbear Church censures and excommunication, a way of rooting out the tares, which Mr. Williams himself justifieth much as we do. Fourthly, and if the utter extirpation and plucking up of Heretics by capital punishments, should be understood to be forbidden in the parable, (as it is not) yet the stopping of their mouths, the dissipating and suppressing of them, some other coercive way, is not forbidden, as Chrysostome noteth upon the place, whom Euthymius and Theophylactus do follow in this, allowing of coercive, though not capital punishments. Fifthly, Calvin, Beza, and our best Interpreters, take the scope and intent of that parable, not to be against the immoderate severity of Magistrates, but against the immoderate zeal of those who imagine to have the Church rid of all scandalous and wicked persons, as wheat without tares, corn without chaff, a flock of sheep without goats, which hath been the fancy of the Novatians, Donatists, and Anabaptists. The parable therefore intimates unto us (as Bucerus upon the place expoundeth it) that when the Magistrate hath done all his duty in exercising his coercive power, yet to the world's end there will be in the Church a mixture of good and bad. So that it is the universal and perfect purging of the Church, which is put off to the last judgment, not the punishment of particular persons. Neither do the servants in the parable ask whether they should pluck up this or that visible tare, but whether they should go and make the whole field rid of them; which field is the general visible Church sowed with the seed of the Gospel; and so much for that argument. Objection 2. Another negative argument is this. Such a coercive power in matters of religion, maketh men hypocrites and seven times more the children of hell. Christ's Ordinances put upon a whole City, or a Nation, may more civilize and moralize, but never christianize them; saith Mr. Williams, chapter 82. I answer, this argument doth utterly condemn Josiah's Reformation as sinful, for he caused all Judah to stand to the Covenant, as we heard before from 2 Chron. 34.32, yet Judah became thereby more hypocritical. Treacherous Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord, speaking of those very days of Josiah, Jer. 3.6,10. 2. This argument maketh also against the punishment of adulteries, murders, thefts, robberies, &c. for unless filthy lust, hatred, and covetousness in the heart be mortified, and men convert freely and sincerely, the reducing of them to a moral conversation maketh them hypocrites, and nearer hell than before. 3. There are two sorts of Christ's Ordinances: some for the communion of Saints: others, for the conversion of sinners: It is far from our thoughts to admit, much less to compel, a whole City, or Nation promiscuously, to the use of the former. But yet converting or reducing ordinances may and ought to put upon all whom they concern. The means must be used and mens hearts left to God. Objection 3. This Doctrine of the Magistrate's coercive power, maketh many to stumble at the Presbyterian Reformation, as a bloody Reformation, as a building of Zion with blood, and Jerusalem with iniquity, Micah 3.10. Answer (1.) We have not so learned Christ, we abominate the Popish and Prelatical tyranny. We know that the servants of the Lord must not strive, but be gentle unto all men, apt to teach, patient: In meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth, 2 Tim. 2.24,25, yet he who said so, could also say, I would they were even cut off which trouble you, Gal. 5.12. It is my soul's desire that the secular coercive power may be put forth upon those only who can by no other means be reclaimed, & who can be no longer spared without a visible rupture in the Church, and the manifest danger of seducing and misleading many souls. A Presbytery is not so ill a neighbour, that no man who hath the least differing opinion may live beside it. But (2.) this objection doth as much strike against the New England government, as against the government of the neighbouring reformed Churches. For in New England there hath been severity enough (to say no worse) used against Heretics and Schismatics. And here I must appeal [to] the consciences of those who now plead so much for liberty of conscience and toleration in this Kingdom, were they able to root out the Presbyterians and their way, & could find civil authority inclinable to put forth the coercive power against it, whether in that case would they not say, that the Magistrate may repress it by strong hand, if it cannot be otherwise repressed.1 It is not without cause that I put this Query to them; for M.S. page 50, (a passage before cited) doth allow of the Magistrate's fighting against a doctrine or way which is indeed superstition, heresy, or schism, and only pretendeth to be from God, when it is indeed from men. Also that pamphlet called As you were, p. 3, tells us that it was neither Gamaliel's meaning nor Mr. Goodwin's meaning, that every way pretending to be from God must be let alone, but that only we are to refrain & let alone, till we are certain that we are out of danger of fighting against God, while we endeavour to overthrow it. Now I assume, there are some who plead for liberty of conscience, who profess that they are certain and fully assured, upon demonstrative proofs, that the Presbyterial way is not from God, nor according to the mind of Jesus Christ (which is hinted to us both in the pamphlet last cited p. 5,6, & in QEOMACIApage 25.) Therefore according to their principles they must allow of the putting forth of the civil coercive power against the Presbyterial way. And if so, what a grand imposture is this? what a deceiving of the world? what a mocking of the Parliament and of the Kingdom? to plead generally for liberty of conscience, when they intend only liberty to themselves, not to others that are opposite to them. Which appeareth yet further by the compassionate Samaritane, page 10, he saith that no man is to be punished or discountenanced by authority for his opinion, unless it be dangerous to the State, page 23,24, he discourseth against the opinion of Presbyterians as most dangerous to the State. Therefore he would have the Presbyterians discountenanced and punished by authority, and intendeth liberty only to the Separatists, Anabaptists, and the like. I have done with three objections, but I have three words more to speak with the compassionate Samaritane, in answer to his three arguments for liberty of conscience, in which though all the strength of his discourse doth lie, I hope to make him ashamed of them, if he can at all blush. His first argument is this, Whatsoever a man's reason doth conclude to be true or false, to be agreeable or disagreeable to God's word, that same to that man is his opinion or judgment, and so man is by his own reason necessitated to be of that mind he is: Now where there is a necessity, there ought to be no punishment, for punishment is the recompence of voluntary actions, therefore no man ought to be punished for his judgment. Answer (1.) The question is not whether a man ought to be punished for his judgment, but whether a man ought to be punished for such professions or practices in religion, as are found to be pernicious, hurtful, and destructive, to the glory of God, the truth of the Gospel, the Ordinances of Christ, the reformation of Religion, the peace of the Church. I know he will be ready still to set on foot his argument, for that a man's judgment and reason doth so necessitate and conclude him that he cannot choose but profess and practice as he doth. Therefore I add (2.) this argument of his striketh against the justice of the Parliament done or to be done upon Malignants, forasmuch as their judgment bindeth them, and their reason doth necessitate them to judge and speak and act as they do. (3.) It striketh at the very justice of God upon reprobate and unbelieving men, forasmuch as they cannot receive the things of God, 1 Cor. 2.14, cannot hear the words of Christ, John 8.34, cannot receive the spirit of truth, John 14.17. But (4.) the formal solution is this; there is a gross fallacy in the argument, for we must distinguish necessity, there is a natural necessity, which takes away the dunamiV [power, ability], and a moral necessity, which takes away the ixousia [authority] of a mans being of another judgment or way. Again, there is an absolute necessity, and a hypothetical necessity. Now the necessity of a Heretic's judging thus, because his reason concludeth him thus, is not a moral necessity or obligation upon him, as if it were not lawful to him to judge or do otherwise, (nay he ought and is bound by the word of God to judge otherwise, and do otherwise) but it is a natural necessity, (I mean of sinful nature) and that not simple and absolute, neither, but hypothetical only, and upon this supposition that he hath not yet opened his eyes to receive more light, nor set his heart singly and in the fear of God to seek more light. So that the plain English of this Samaritan argument is this: Though God's word bindeth a man to such a duty, yet if his own erroneous, perverse, and corrupt judgment conclude him so far that his opinion cannot agree with the word of God, and himself cannot be brought to the practice of that necessary duty; such a man ought not to be punished. Or as if one should argue thus: he that hath borrowed from me a thousand pound, hath by his own fault disabled himself to pay it: therefore I may not call him to an account for it. But let us see whether this Samaritan be happier in his second argument, Which is this: It's known that the Fathers, General Councils, National Assemblies, Synods, and Parliaments in their times have been most grossly mistaken: and though the present times be wiser than the former, &c. yet since there remains a possibility of error, notwithstanding never so great presumptions to the contrary, one sort of men are not to compel another, since the hazard is run thereby, that he who is in an error may be the constrainer of him who is in the truth. Answer 1. Farewell Parliaments, if this argument hold good. The Parliament may fine no man, imprison no man, banish no man: they may compel not man to Assessments, Taxes, Excise, Billeting of Soldiers &c. And why forsooth? because they may not presume of an infallible and unerring spirit, but may err, and have erred as well as other men. 2. He argueth from the hazard of compulsion, it may fall out that he who is in the truth may be constrained and persecuted. True: it may fall out so; and the Lord save us that we never be accessory to the persecuting of any who is in the truth, for so it may be again through men's corruption and abuse of the magistrate's power, (so the best things may be abused.) But the liberty of conscience which he pleadeth for, runs a far greater hazard, even the hazard of not only shaking but overturning truth, and peace, and religion, and ordinances, and Church, and souls, and all. To the ruin of all these, and to a thousand mischiefs, this kind of liberty prepareth a broad way, and openeth a wide door; and it is better, as he said, to live where nothing is lawful, than where everything is lawful. 3. It follows not that because Parliaments may not presume of an unerring spirit, therefore they cannot be certain that they are in the truth concerning this or that particular, so that they may confidently compel men to it, without fear of fighting against God. The acknowledgment of a possibility of error, and that we know but in part as long as we are in this world, may well consist with mens fullness of persuasion from the light of God's word, concerning this or that truth to be believed, or duty to be done. I make haste to this third argument. To compel me, saith he, against my conscience, is to compel me against what I believe to be true, and so against my faith; now whatsoever is not of faith is sin: to compel me therefore against my conscience, is to compel me to do that which is sinful. And, Again I am counseled by the Apostle to be persuaded in my own mind of the truth of that way wherein I serve the Lord, &c. Answer. (1.) This also shaketh loose Parliamentary authority; though the Gentleman who wrote these arguments pretendeth to stand for it, as much as any other. His argument will conclude (if it concludeth at all) that the Parliament may not compel Malignants, disaffected persons, Rebels, to any thing which they are not persuaded in their own minds to be right. It is against my conscience, will the Antiparliamentary malignant say, to contribute to the war, to acknowledge this for a Parliament, as long as the King doth not acknowledge it; to reveal such a design, or to confess this or that plot against the Parliament, when I am examined; therefore I shall sin if I do so, for whatsoever is not of faith is sin, and the Parliament shall compel me to sin, if they compel me to do so. For though the thing may be in itself good, yet if it do not appear to be so to my conscience, the practice thereof in me is sinful, which therefore I ought not to be compelled unto, saith the Samaritan. If he say his argument is only concerning matters of religion, I answer, Whatever his intention be in offering the argument, the very nature and force of the argument itself driveth universally against the compelling of a man to anything whatsoever which is against his own conscience, except he will say that it is a sin to serve God against my conscience, but it is no sin to serve the Parliament against my conscience. Saith not the Apostle, WHATSOEVER is not of faith is sin: and, He that doubteth is damned? But (2.) when the Apostle saith so, he doth not exclude all manner of doubting [see Ames, de Consc. book 1, chapter 5.], as the Casuists well observe, but only practical doubts: for a man may have his conscience morally and practically certain, so that he may do such a thing lawfully, and with confidence that he is doing the will of God, and yet withal he may be perhaps fluctuating in some speculative doubts concerning that very thing. For instance: a Christian may come to the Lord's Table with so much faith (I mean not now the faith of the person which justifieth before God, but the faith of that action) as maketh his coming lawful, though his thoughts be exercised with some doubts concerning the truth of his repentance and faith. A soldier may in faith go out to war, being assured that what he doth he may do without sin, but yet he hath happily his own speculative doubts concerning the nature, causes, and ends of the war. A man may with freedom and persuasion of mind (so far as concerneth his practice) submit to Presbyterial government, who yet perhaps hath not throughly satisfied himself concerning the grounds and warrants which it hath from the word of God. The Samaritan will reply (it may be) that he hath no faith at all concerning the practice itself, and that he may not be compelled to do anything against his conscience, for that were to compel him to sin. To take off this, I add (3.) If the thing be indifferent, I confess no man is to be compelled to it against his conscience, for this hath been the tyranny of Papists and Prelates, to compel men against their consciences to certain rites which themselves acknowledge to be merely indifferent, setting aside obedience to authority in such things, which (they say) is not indifferent. But if the word of God either directly or by necessary consequence, make the thing necessary, and such as we cannot leave undone without sin and breach of duty; if there be such an obligation from the word, then may a man be compelled to it, though against his conscience. But then you will say, I am brought into a necessity of sinning, for if I obey not, I refuse a duty; if I obey, I do it against my conscience. Answer. This necessity is not absolute, but hypothetical, is not per se, but per accidens, so long as a man retaineth the error of his conscience, which he ought to cast away. You will say again, supposing that my conscience cannot be satisfied, nor made of another opinion than now I am of, whether in this case, and so long as it standeth thus with me, may authority compel me to obey against my conscience, and so to sin? or whether ought they not rather permit me not to obey, because my conscience forbiddeth me. Answer. The thing being necessary, as hath been said, it is pars tutior, yea, tutissima, that a man be compelled to it, though it be against his erring and ill informed conscience. I know so long as he hath such an erring conscience he cannot but sin in obeying. But the sin of not obeying is greater and heavier: for this is a sin in the fact itself; that a sin in the manner of doing only, being not done in faith: this is a sin of itself; that is a sin only by accident: this is a sin materially; that is a sin only interpretatively to him, because he thinks so: this is a sin for the substance; that a sin for the circumstance: this cannot be made to be no sin, for the nature of the duty cannot be altered; that may cease to be a sin, for the man's conscience may through God's mercy and blessing upon the means, be better informed. So that there can be no doubt but this is every way a greater sin than that, and consequently more to be avoided. And thus I have dispatched the Samaritane who did undertake to pour oil into the wounds of the Separation. Medice cura teipsum. The next thing comes in my way is an argument brought for liberty of conscience, from Gamaliel's speech in favour of the Apostles, Acts 5.38,39, Refrain from these men & let them alone: for if this counsel or this work be of men, it will come to nought. But if it be of God ye cannot overthrow it, lest haply ye be found even to fight against God. The strength of his argumentation did lie in this Dilemma; this doctrine or way is either of men, or of God. If it be of men, you shall not need to repress it, for it will come to nought of itself, which he proves by two Historical instances of Judas and Theudas. If it be of God, it is in vain to strive against it, for it must prevail, and the counsel of heaven must stand. Therefore be what it will be, there is no danger to let it alone. But on the other side, if ye go about to repress it, ye run the hazard both of fighting against God, and of provoking the displeasure as well of the Romans who have not permitted unto you the liberty of capital punishments, as of the people of the Jews who magnify these men and their way. This is the whole substance, sense, and scope of that speech of Gamaliel in the Council. Hence did some argue for a toleration of Servetus and other Heretics. And though this their way was then discovered to be their folly, yet their posterity approve their sayings. The same argument is used in that pamphlet called Liberty of Conscience, p. 34,35. Upon the same foundation doth Mr. Goodwin build in his QEOMACIA, and the Parænetick for Christian liberty, page 2, and 11, supposing the credit and authority of Gamaliel's speech, for matter of truth to be one and the same with other scriptures, and that there is nothing in all that speech but what is fully consonant with the word of God, unquestionably so acknowledged. So Mr. Goodwin affirmeth, p. 10, and after him one P.P. which is by interpretation, Poor Pamphleter, falls in the same ditch; he might well call it As you were, for he makes that party to be never a jot more in the right. First of all he will contend with us that Protestant Interpreters do commend Gamaliel's speech, and justify Mr. Goodwin's Doctrine. Sure I am, Calvin [see his Refutation of the Errors of Michael Servetus] takes Gamaliel to be a godless Politician, and a Neutralist, and his speech to have a great error in it. So saith Pelargus upon the place. But to save me a labour in looking upon other Interpreters, because the Poor Pamphleter appealeth first to Piscator and Beza, and afterwards to Gualther, (as Mr. Goodwin did before him) let him be judged by these and no other. Piscator saith plainly, that Gamaliel's speech was not right, while he saith, If this counsel or this work be of men, it will come to nought, his meaning being that therefore they should let it alone. Beza thinks Gamaliel spake not from love to the Apostles, but from fear of the Romans. Gaulther thinks it a most pernicious Tenent which some build upon this place, concerning the toleration of heresies and errors. Yea, Beza, de Hæreticis à Magistratus puniendis, citeth and approveth Calvin's judgment, condemning Gamaliel for Neutrality, and his speech of error. These learned Divines have so well opened and cleared the point, that there is no place left for what the Poor Pamphleter hath said, yet two things more I must take notice of in him. He saith it was not for any fear of the Jews or Romans that Gamaliel gave this advise. Not for fear of the people of the Jews, for that would be but at the Apostles apprehension, not execution. What non-sense is here? the people were angry at laying hands on the Apostles, but there was no fear of their wrath if the Apostles should be killed. Not for fear of the Romans wrath, which, saith he, they often regarded not, as Acts 23.27. A place which confuteth himself, for when the Jews would have killed Paul, Claudius Lysias came with an army and rescued him: a danger which we must think the wisdom of Gamaliel & the council could better foresee, than that rude and furious multitude, which would have killed Paul. Next he will not yield so much as that Gamaliel did doubt whether the Apostles doctrine were from God or not, and that he made it an uncertain case. In this Sir you have faced about, sure you are not As you were, for Mr. Goodwin himself, QEOMACIA, page 11, saith, that Gamaliel in point of judgment or conscience, was still but where he was, doubtful and in suspense with himself about the business. Well, but why hath he now denied that Gamaliel made it a doubtful and uncertain case? He might, saith he, and in all likelihood did thus express himself for fear or policy: So did Hushai strangely for an honest heart in that case of David's, in his counsel to Absalom, 2 Sam. 17, yet Hushai made a round lie, even against his knowledge. Look about you my Masters, know whom ye trust; here's a generation of men, pretending to a more perfect and Saint-like reformation than others, but yet they think it no fault to lie and dissemble for good ends. Nay that's not all, page 4, answering to an objection made against those who do commend and magnify themselves, for greater gifts and graces than other men have; He tells us it is no fault for a man not only to compare, but prefer himself to another and that on purpose to heighten his own estimation. Which how sweetly it agrees with Paul's doctrine, Phil. 2.3. In lowliness of mind let each esteem other better than themselves; let every sober and moderate spirit judge. How now, poor Pamphleter? is it not enough for you to defend a lying tongue, but you will needs defend pride too? those are two (I am sure) of the seven things which are abomination to the Lord, Prov. 6.16,17. And here I leave the poor Pamphleter with this black mark upon him; I will not proceed to answer a fool in his foolishness, lest, I be like unto him; thus far I have answered, lest he be wise in his own eyes. Only I add one thing more in answer to that argument for liberty of conscience, from Acts 5.38,39. Suppose Gamaliel's principles to be good, and his speech to be of truth and authority, (which I have proved it is not) yet it is not applicable to the toleration of heretics and sectaries now, that case of the Apostles being extraordinary, and great miracles wrought by them, to the conviction of their most malignant opposites, Acts 4.16. Some it may be will object further from Isa. 11.9, a place objected in the Parenetick, page 3, They shall not hurt nor destroy in all my holy mountain. And Luke 9.54, And when his disciples James and John saw this, they said, Lord wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned and rebuked them, and said, Ye know not what manner of spirit ye are of, for the Son of man is not come to destroy mens lives, but to save them. A place objected by Nicolaides Refut. tract. de Eccl. cap. 4. Answer. That prophecy concerning the Christian Church, Isa. 11.9, is not to be understood generally, as the word soundeth, for then adulterers, murderers, &c. are not to be hurt and destroyed by the Christian Magistrate. The meaning therefore is, that those who have formerly been as Lions & Wolves to the poor Lambs of Christ, shall either be renewed and changed in their nature, or (which is more probable) shall be so restrained and overawed by the power and providence of God, that it shall not be in their power to hurt or destroy any of the Saints for the truth of the Gospel's sake. Neither shall they be able to destroy any: So the Septuagints. God shall so preserve and protect his Church, that she shall be liked a Lamb among Wolves, or like a Kid among Leopards, or like a Child putting his hand on the Cockatrice den, and yet shall not be hurt nor destroyed thereby. And as this prophecy guardeth and protecteth none but those who are in God's holy Mountain, professors and lovers of the Gospel, and the ordinances of Jesus Christ: So our Lord Christ's rebuke, Luke 9.54,55, striketh not against any just and necessary severity, but against a private vindictive spirit, and carnal blind zeal: It being the purpose of Christ, then, most of all other times, not to exercise violence, (as tyrants do in conquering new dominions) but to conquer and subdue souls by his doctrine and miracles, with a spirit of meekness, especially having to do with the Samaritans, or any other who had never yet known nor received the Gospel. Even those who say most for a coercive power to be put forth against Heretics and Schismatics, do not allow of the compelling of Infidels, Pagans, or Jews, by external punishments to receive the Gospel. But now after all this debate upon the question in hand, and after all these arguments for the affirmative and for the negative, some will happily desire and expect some further modification and explanation of the matter in certain positive conclusions or distinguishing assertions. For whose satisfaction I say, FIRST, there are five sorts of toleration proceeding from five different principles. (1.) Of indifferency. (2.) Of policy. (3.) Of pretended conscience and equity. (4.) Of necessity. (5.) Of charity. The first is when the Magistrate is a Nullifidian, Neutralist, and Adiaphorist, esteeming as Gallio did, questions of the law and of the Ordinances of Christ, to be of words & names, or things which he careth not for, Acts 18.14,15. The second is when the Magistrate tolerateth heretics and sectaries for his own profit, or some such interest of policy, such as maketh he Pope to tolerate the Jews in Italy, yea in Rome itself, where they have their synagogues, circumcision and liturgies, because his profit by them is greater than by the very Courtizans; yea, besides their certain tribute, he doth sometimes impose on them a subsidy of ten thousand crowns extraordinary for some service of the State, as Europæ speculum, pages 221,222, hath represented to us. And whether the States of the united Provinces do not grant tolerations upon the like interests of their own profit, I leave it to the judgment of their own consciences. The third is the toleration pleaded for here, by Mr. Williams, the compassionate Samaritane, &c. as if justice, equity, duty, and conscience should make the Magistrate forbear all coercive power in matters of religion. All these three I utterly condemn, and the former arguments do strongly militate against them. The fourth kind of toleration, arising from necessity which hath no law, may well be mourned for as an affliction, it cannot be condemned as the Magistrate's fault. Even a David may have cause to complain that the sons of Zeruiah are too strong for him. In such cases as these, our Divines have given a relief to the conscience of the Christian Magistrate, purging him of the guilt of this kind of toleration; provided always, that he hath endeavoured so far as he can to extirpate heresies, and to establish the true religion only. Which hath nothing to do with that principle now defended, that the Magistrate though he may never so easily, yet he ought not nor cannot without sin exercise a coercive power in matters of religion.2 The fifth and last is that kind of toleration whereby the Magistrate when it is in the power of his hand to punish and extirpate, yet having to do with such of whom there is good hope either of reducing them by convincing their judgments, or of uniting them to the Church by a safe accommodation of differences, he granteth them a Supersedeas; or though there be no such grounds of hope concerning them, yet while he might crush them with the foot of power, in Christian pity and moderation, he forbeareth so far as may not be destructive to the peace and right government of the Church, using his coercive power with such mixture of mercy as createth no mischief to the rest of the Church.3 I speak not only of bearing with those who are weak in the faith, Rom. 15.1, but of sparing even those who have perverted the faith, so far as the word of God and rules of Christian moderation would have severity tempered with mercy: that is (as hath been said) so far as is not destructive to the Church's peace, nor shaketh the foundations of the established form of Church government, and no further: these last two kinds of toleration are allowed; the first three are wholly condemned. My SECOND distinction is concerning the punishments inflicted by the Magistrate upon Heretics.4 They are either exterminative, or medicinal. Such as blaspheme God or Jesus Christ, or who fall away themselves and seduce others to Idolatry, ought to be utterly cut off according to the law of God. But as for other Heretics, they are to be chastened with medicinal punishments as mulcts, imprisonments, banishment, by which through God's blessing they may be humbled, ashamed, and reduced. Not that I think the proper end of civil and coercive punishments to be the conversion and salvation of the Delinquent, (which is the end of Church censures & of Excommunication itself) but that the right method of proceeding doth require that the Magistrate inflict the smaller punishments first, that there may be place for the offenders bringing forth of fruits worthy of repentance, and he may be at least reduced to external order and obedience, being persuaded by the terror of civil power, which may and doth (when blessed of God) prove a preparation to free obedience, as the needle is to the thread, or the law to the Gospel, servile fear to filial fear: and that the Magistrate step not up to the highest justice till other punishments have proved ineffectual: which made Constantine punish the Heretics of his time not with death, but with banishment, as is manifest by the Proem of the Council of Nice. In such cases it may be said to the Heretic of the Magistrate, He is the Minister of God to thee for good, more good I am sure, than if the golden reins of civil justice should be loosed, and he suffered to do what he list. Therefore, Augustine likeneth this coercive punishing of Heretics to Sarah her dealing roughly with Hagar, for her good and humiliation. [Ep. 50. See also Beza, de Hæret. à Magistr. puniend.] I conclude, connivance and indulgence to Heretics is a cruel mercy: correction is a merciful severity, and a wholesome medicine, as well to themselves as to the Church. THIRDLY, we must distinguish betwixt the coercive power of the Magistrate in matters of religion, and the abuse of that power; when we justify the power, we justify not the abuse of it; and when we condemn the abuse, we must not therefore condemn the power. Acontius Stratag. Stat. book 3, page 147, buildeth much upon this notion, let a man imagine that his lot is fallen in those times when the truth is persecuted by authority, when the Magistrate justifieth the wicked and condemneth the godly, (which hath been the more ordinary condition of the Church) and then let him accordingly shape his resolution of the question concerning the Magistrates punishing of Heretics. Will not a man think (saith he) it had been better that Heretics had not been punished, than that upon pretence of coercive power against Heretics, the edge of the Civil sword be turned towards the Preachers and Professors of the truth? But notwithstanding of all this, truth must be truth, and justice must be justice, abuse it who will. Parliaments and Synods have been many times enemies to the truth, and have abused their power in matters of religion: must we therefore deny the power of Parliaments and Synods? or must we cast off any ordinance of God because of the abuse of it? If the thing were indifferent, the abuse might take away the use: not so, when the thing is necessary. I add (which is well observed by Calvin) when Jeremiah was accused and arraigned as worthy to die, his defence is not this, You ought not to vindicate religion with the sword, nor put any man to death for the cause of conscience, but this is it, Know ye for a certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the Lord hath sent me unto you to speak all these words in your ears. Jer. 26.15. Neither did ever the Apostles (though often persecuted) plead the unlawfulness of persecuting men for heresy, but they pleaded the goodness of their cause, and that they were no Heretics. FOURTHLY, I distinguish betwixt bare opinions or speculations, and scandalous or pernicious practices,5 as Mr. Burton doth in his Vindication of the Independent Churches, page 70. You must distinguish, saith he, betwixt mens consciences and their practices. The conscience simply considered in itself is for God the Lord of the conscience alone to judge, as before. But for a man's practices (of which alone man can take cognizance) if they be against any of God's commandments of the first or second Table; that appertains to the civil Magistrate to punish, who is for this cause called Custos utriusque Tabulæ, the keeper of both Tables: for this he citeth Rom. 13.3,4, and addeth: So as we see here what is the object of civil power, to wit, actions good or bad, not bare opinions, not thoughts, not conscience, but actions. And this is his answer to the Interrogatory concerning the lawful coercive power of civil Magistrates in suppressing heresies. In which he handsomely yieldeth the point, for who doth advise the Parliament to punish men for their thoughts, or bare opinions, or for conscience simply considered in itself? It is for preaching, printing, spreading of dangerous opinions, for schismatical, pernicious, and scandalous practices, for drawing factions among the people contrary to the Covenant, for resisting the reformation of religion, for lying and railing against the Covenant, the Parliament, the assembly of Divines, or against the reformed Churches. FIFTHLY, we must distinguish the persons who are in the Error, whether Heresiarchs and ring-leaders, or whether followers only, and such as do acti agere; whether schismatizing, or schismatized; whether more weak, or more willful; whether seducers, or seduced; whether pious, or profane, or Pharisaical; whether peaceable, moderate, calm, docile, or turbulent, factious, fierce, railing, obstinate, incorrigible.6 So that when the thing is brought from the Thesis to the Hypothesis, there is very much to be trusted to the prudence, circumspection, and observation of those who are in authority, to set apart those for punishment who resist Reformation, as Jannes and Jambres did resist Moses, 2 Tim. 3.8, and are said to trouble the Churches, Acts 15.24; Gal. 1.7; & 5.12, and to trouble them more or less, as they are more or less troublers of Israel. Let not the Magistrate fear to say to every Achan, Why hast thou troubled us? the Lord shall trouble thee this day, Josh. 7.25. Other seduced ones the Magistrate is to command sub pœna [under penalty], and cause them stand to the Covenant of God, as Josiah did, if they cannot be persuaded to do it willingly. If the Magistrate miscarry in a misapplication of his coercive power, let him answer to God and his conscience for his error. It is not in my thoughts either to plead for or allow of the persecuting of pious and peaceable men. SIXTHLY, as the reformation and preservation of religion differ much from the propagation of religion: so the coercive power put forth in the suppressing of Heresy or Schism, is a thing of another nature than the compelling of Infidels by the sword to receive the Gospel. Let the Pope, and the Spaniard, and Mahomet propagate religion by the sword; that is not it I plead for. None of the Gentiles was of old compelled to be circumcised, but being circumcised he might be compelled to keep the Law of Moses. Also if strangers of the Gentiles were sojourning or trading in the land of Israel, they might be compelled to abstain from the public and scandalous breaking of the moral Law, Nehem. 13.16,21; Exod. 20.10, which things did belong to the preservation, but the propagation of religion. SEVENTHLY, to establish by a law the toleration, liberty, and immunity of such a Sect or Way, so as all that will may join in it, is a thing of most dangerous consequence. But to permit such or so many persons of a Sect to enjoy the liberty of their own consciences and practices, with such limitations as shall be found necessary, is a tolerable Toleration, I mean a thing though not to be wished, yet to be allowed. The Romans in their Heathenish way did put a difference7 betwixt these two: when they abolished the Bacchanalian festivity and discharged it, they granted no toleration to such as pleased still to observe it: only they were content that some few upon leave first obtained from the Senate, and upon certain conditions, might be permitted to continue their own practice, as to their part. EIGHTHLY, there is also a great difference betwixt Toleration and Accommodation. By accommodation I understand an agreement of dissenters with the rest of the Church in practical conclusions, so that if any difference be, it is in their principles, not in their practices, and so not obvious, apparent and scandalous to people. I had rather go two miles in an Accommodation, (yea as many as the word of God will suffer me) than one mile in a Toleration. For in that way there is no schism, no rent in Israel, but the Lord one, and his name one. In this way there is Temple against Temple, and Altar against Altar, Manasseh against Ephraim, and Ephraim against Manasseh, and they both against Judah: a misery from which the Lord deliver us. I do not deny, but if a safe and happy Accommodation be impossible, such a Toleration as I have formerly spoken of, is not to be disallowed. But the Accommodation is a more excellent way, and that which is to be rather embraced, yea endeavoured for and followed after, according to the Apostle's rule, Phil. 3.15,16, (which Isidorus Pelusiota did long since observe to be the best and happiest way of putting an end to divisions and dissentions in the Church) Let us therefore as many as be perfect be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto we have already attained, let us walk by the same rule, let us mind the same thing. If it be said, Quorsum hæc? what do I conclude from all this? It is to leave this confirmed and sealed truth in the bosom of the High Court of Parliament, and of all inferiour Magistrates according to their place and interest, under them, That it is their duty, without respect of persons, to endeavour the extirpation of Heresy and Schism, and whatsoever shall be found contrary to sound doctrine, and the power of godliness, lest they partake in other mens sins, and thereby be in danger to receive of their plagues; and that the Lord may be one and his name one in the three kingdoms: And to endeavour the discovery of all such as have been or shall be evil instruments, by hindering the reformation of Religion, or making any faction or parties amongst the people, contrary to the solemn League and Covenant, that they may be brought to public trial, and receive condign punishment, &c. Which as they had great reason to swear and covenant, so now they have greater reason to perform accordingly; and as it is in itself a duty, and we tied to it by the oath of God, and his vows that are upon us, as straitly as ever the sacrifice to the horns of the altar. So we are to take special notice of the unhappy consequents which follow upon our slackness, slowness, and slothfulness, in fulfilling that sacred Oath, viz. The hindering of uniformity, the continuing and increasing of a rupture both in Church and State, the retarding of Reformation, the spreading and multiplying of Heresies and Sects, while every one doth what is right in his own eyes; the great scandal given both to enemies and friends: to enemies, who are made to think worse of our Covenant, because we do not perform it: The Review of the Covenant, printed at Oxford, upbraideth us with this: that Heresy and Schism was never more suffered, and less suppressed in London, than since we sware to endeavour the extirpation of the same: To friends also, who are mightily stumbled by our promising so much, and performing so little in this kind: which the Wallachian Classis in their late Letter to the Reverend Assembly of Divines at Westminster (printed before Apollonius his Book) doth sadly and seriously lay to our consciences. A Parænetick. Before I end, I have a word of exhortation for the five Apologists, and such others as shall (I trust) agree with the Churches of both Kingdoms, not only in one Confession of Faith, but in one Directory of Worship. Methinks I hear them calling to me to say on. Et tu me fili? said Cæsar. And must you also brethren, give a wound to the body of Christ? Do not, O do not involve yourselves in the plea of Toleration with the Separatists and Anabaptists. Do not partake in their Separation, lest you partake in their suppression. Let us hear no more Paræneticks for Toleration, or liberty of Conscience: but as many as you will for a just and merciful Accommodation: a thing mentioned by that Author, page 3, but not sought after. If you be the Sons of peace, you shall be characterized by this Shibboleth, you will call for Accommodation, not for Toleration; for one way, not for two. Let there be no strife between us and you, for we be brethren: and is not the Canaanite and the Perizzite yet in the land? [Gen. 13.7,8.] O let it not be told in Gath, nor published in the streets of Ashkelon. Let it not be said, that there can be no unity in the Church without Prelacy. Brethren I charge you by the Roes and by the Hinds of the field, that ye awake not nor stir up Jesus Christ till he please [Cant. 2.7.]; for his rest is sweet and glorious with his well-beloved. It shall be no grief of heart to you afterward, that you have pleased others as well as yourselves, and have stretched your principles for an Accommodation in Church government, as well as in Worship, and that for the Church's peace and edification; and that the ears of our common enemies may tingle, when it shall be said, The Churches of Christ in England have rest, and are edified, and walking in the fear of the Lord, and in the joy of the Holy Ghost are multiplied. [Acts 9.31.] Alas how shall our divisions and contentions hinder the preaching and learning of Christ, and the edifying one another in love! Is Christ divided? saith the Apostle. There is but one Christ, yea the head and the body makes one Christ, so that you cannot divide the body without dividing Christ. Is there so much as a seam in Christ's garment? Is it not woven throughout from the top to the bottom? Will you have one half of Israel follow Tibni, and another half to follow Omri? O brethren, we shall be one in heaven, let us pack up our differences in this place of our pilgrimage, the best way we can. Nay, we will not despair of unity in this world. Hath not God promised to give us one heart and one way? [Jer. 32.39; Ezek. 11.19.]and that Ephraim shall not envy Judah, and Judah shall not vex Ephraim, but they shall flee upon the shoulders of the Philistines toward the East, they shall spoil them of the East together? [Isa. 11.13,14.] Hath not the Mediator (whom the Father heareth always) prayed that all his may be one? [John 17.21.] Brethren, it is not impossible, pray for it, endeavour it, press hard toward the mark of Accommodation. How much better is it that you be one with the other Reformed Churches, though somewhat straitened and bound up, than to be divided though at full liberty and elbow-room? Better is a dry morsel and quietness therewith, than a house full of sacrifices with strife. [Prov. 17.1.] Doth not the Solemn League and Covenant bind you sincerely, really, and constantly to endeavour the nearest (mark nearest) uniformity and conjunction in religion: and that you shall not suffer yourselves directly or indirectly to be withdrawn from this blessed union and conjunction. I know there is a spirit of jealousy [suspicion] walking up and down. O beware of groundless fears and apprehensions. Judge not, lest you be judged. [Matt. 7.1.] Judge not according to appearance, but judge righteous judgment. [John 7.24.] Many false rumours and surmises there have been concerning the Presbyterian principles, practices, designs, Expertus lequor. I am persuaded if there were but a right understanding one of anothers intentions, the Accommodation I speak of would not be difficult. Brethren, if you will not hearken to wholesome counsel, you shall be the more inexcusable. I have in my eye that law of God, Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. [Lev. 19.17.] Faithful are the wounds of a friend, [Prov. 27.6.] Therefore love the truth and peace. [Zech. 8.19.] Yea, seek peace and pursue it. [1 Pet. 3.11.] Consider what I say. The Lord guide your feet in the way of peace. And O that God would put it in your hearts to cry down Toleration, and to cry up Accommodation! Amen, Amen. F I N I S. Footnotes: 1. This doth Augustine argue against the Donatists who pleaded so much for liberty of conscience to themselves, and yet give no liberty of conscience to others where they were able to hinder it. Contra Litteras Petiliani, Book 2, Chapter 84: "Do not therefore say, 'Far be it, far be it from our conscience, to force any one to embrace our faith.' For you do it when you can; and when you do not do it, it is because you are unable, either from fear of the laws or the odium which would accompany it, or because of the numbers of those who would resist." 2. See also Kekerman, curs. philos. disp. 35. probl. 14. which doth agree to the words of the Jesuit Becanus. Likewise, Polanus com. in Dan. 3.29. Both these Writers do purposely frame this answer to the question concerning toleration. 3. See Calvin's Refutation of the Errors of Michael Servetus. 4. Bullinger, Decade 2, Sermon 8. (page 361 in Parker Society edition) Furthermore, in punishment and penalties there is great difference. They that err stubbornly, and do their endeavour to draw in and keep other men in their errors, blasphemers, troublers, and subverters of churches, may by law be put to death. But it followeth not thereupon, that every one which erreth must therefore by and by suffer loss of his life. The things, that by threats and fault-finding may be remedied and amended, must not be punished with sharper correction. A mean in everything is always the best. There is a penalty by payment of money. There are prisons for them to be shut up into, which are corrupted with the poison of false doctrine and lack of belief, lest peradventure they infect others with their contagious disease. There are also other means to punish the body, whereby to keep them under that err from the truth, to keep them from marring those that are sound, and to preserve themselves that they perish not utterly, but that through repentance they may fall to amendment. But the fear of God, justice, and the judge's wisdom shall by the circumstances make him perceive how he ought to punish the naughty doctrine and stubborn rebellion of malicious seducers, and how to bear with the foolish, light belief of silly seduced men, grounded upon simplicity, and not envenomed rancour. 5. So speaks Bullinger, Decade 2, Sermon 8. (page 363 in Parker Society edition) For while false faith doth lurk and lie hid within the heart, and infecteth none but the unbeliever, so long the unbelieving infidel cannot be punished: but if this false and forged faith, that so lay hid, do once break forth to blaspheme, to the open tearing of God and the infecting of his neighbours, then must that blasphemer and seducer be by and by plucked under, and kept from creeping to further annoyance. Not to suppress such a fellow as this, is to put a sword in a madman's hand to kill unwise and weakly men. 6. The Papists fall very far short in distinguishing the persons and proportioning the punishments. For instance see Tannerus, Theol. Schol. Tom. 3. disp 1. quæst. 8. dub. 6. n. 129. As for that punishment commonly called Irregularity, they will have it to fall not only upon the Heretic himself, but upon his sons and nephews! Ib. n. 111. 7. T. Livius, Decade 4, book 9, p. 696. edit. Basil, 1549. Return to Homepage   A brotherly and free Epistle to the patrons and friends of pretended Liberty of Conscience. By SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews in Scotland. IT is a question not easily determined whether the Church of Christ suffer more by brethren, her mother's sons Edom within, or by strangers, Babel without her walls: It is undeniable that thousands of godly people are carried away to Familism, Antinomianism and love to follow strangers because people are floods and seas, and teachers sit upon the waters as fair or stormy and rough winds; I have been long silent, but when I did see not long ago privileges of state, if in a feather violated must be judged bloody and unexpiable by sacrifice, or any way else, and heresies, fundamental blasphemies, foul inventions of men, are thought to be zealous errors, godly fancies, things of the mind not to be spoken against, except M. Tho. Edwards, or any other who out of zeal to God, cry against the New altar, would be charged to sin against the Holy Ghost, therefore I dare not but give a Testimony for the truth. Silence may be a washing of the hands with Pilate, saying, I am innocent of the blood of lost souls, but it washeth away the guilt with waters of ink and blood. And except my heart deceive me, give me leave to borrow an expression of Job, If I lift up my hand, or a bloody pen against the truly godly, or have a pick at holiness, Let mine arm fall from my shoulder blade, and mine arm be broken from the bone. [Job 31.21,22.] I am not to oil any man's head who hath been exorbitant in his superpluses or overlashings against personal infirmities of the true godly, as if godly and elect men, and elect Angels were terms reciprocal (I would the Antinomians had not biased too many with such an opinion) for Judas the Traitor, for ought we read, was orthodox in point of doctrine, and Peter not so in playing Satan's part to dissuade Christ from suffering, and in complying with the masters of out-dated ceremonies, nor should cumin and mint divide us, though there may be a little pearl of truth in these, and I would not willingly side against lower and under-ground truths, that Christ will own, though little and small. But sure it is not Christian, but Ass's patience, to open the bosom and the heart to lodge Familists, Antinomians, Arminians, Arrians, and what not under the notion of the godly party, and to send to hell others sometime judged the godly party, because of two innocent and harmless relations of Scottish and Presbyterial: As touching the former M. Henry Burton [Conformities deformity. p. 17.] is pleased to call the Scots the vilest of men, and if I mistake him not [Preface to the L. Major of London.] partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of Parliament and City, that they may reign, whose violent and fraudulent practices proclaim them to be not friends, but such as in whom to put the least confidence, is to trust in the reed of Egypt, whereon if a man lean, it will pierce him through. And [pages 20,23.] speaking of the General Assembly of the Kirk of Scotland, he saith, Thus in reference to the spirituality or the Church there seems to be set up in their National Assembly the like Supremacy, which the Pope himself claimeth over Kings, States, Kingdoms, Common-wealths, and M. Rutherfurd in his government of the Church of Scotland tells us that though none in this Grand Assembly have decisive voices, save only Commissioners, yet the acts of the Assembly oblige all the absents not present in all their members, and that because, what is by these Commissioners determined and concluded is matter necessary and agreeable to God's word, as being no less infallible than those decisions of the Apostles, Acts 15.—And whosoever shall not conform in all things to the constitutions of that General Kirk Assembly, when once the horn is blown, then ipso facto imprisonment, confiscation of Goods, banishment, and what not?—What? to set up in the Church an Oracle of infallibility and such a Supremacy, as no true bred English Christian can interpret for other than Antichristian Tyranny—and thereby shall our fundamental Laws, privileges, and power of Parliaments, liberties, and freedom of all true bred English subjects be brought under perpetual bondage—worse than that either of Egypt or Babylon. But that we may speak for our selves. I answer to all these, in the following considerations, without recrimination. 1. If any truths of Christ because holden by the Church of Scotland leave off to be truth than shall we say, these that by divine providence (which casts a measuring line of acres and lands to every Nation) have obtained the warmer side of the Sun in South Britain, and a fatter soil have the more excellent Christ, as if Gods grew in gardens, as they said they did in Egypt.1 But as Religion should not wear the shape, fashions & hew of men, so sure England and Scotland differ non specie & natura sed accidentibus meris, a little vicinity to, or distance from the Sun is a poor difference, when we come up to our father's house the higher Jerusalem (which he who bringeth many children to glory, I pray, and hope shall do) I trust we shall not stand in a vicinity to, or a distance from his face who sits on the throne and the Lamb, as English and Scottish, and though Scotland be resembled to Egypt, as M. Burton says, we have not pierced through our brethren, but are the causes under God far more now, why M. Burton and our brethren breath in English air, than when we came first into this land, for M. Burton said himself, to some of our number then, we was then the Kingdom of Judah, helping the Ten tribes their brethren against the Taskmasters of Egypt, and spoilers of Babylon, and our General Assembly in Scotland was then beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners. But now the tables are so far turned, that our General Assembly is a Papal throne above Kings and Kesars [Cæsars], and we ourselves are worse than Egypt or Babylon. Doth a fountain send forth at the same place sweet water and bitter? My brethren, these things ought not so to be. But what although Scotland by Egypt and Assyria, Esaias saith, ch. 19.18. And in that day shall five Cities in the land of Egypt speak the language of Canaan and swear by the Lord of hosts. And though we be Assyria (as M. Burton the title page saith) we like that better of the same Prophet, verse 24, In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in the midst of the land, whom the Lord of hosts shall bless, saying, blessed be Egypt my people, and Assyria the work of my hands. But I am afraid, that Familists, Antinomians, Arminians, Socinians, whom M. Burton calleth the Saints, shall not be found the only true Israel of God. 2. We pass not to be judged the vilest of men by M. Burton, or partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of the English Parliament, Antichristian and Papal Tyranizers over the bodies, estates, consciences of the free born English, under the notion of Presbyterians. For 1. M. Burton is but a man, and speaketh thus from the flesh, and hath three times changed his mind or profession touching Church-government and other points of tolerating Arminians, Socinians, and the like against which he gave a testimony in his Apologie and other writings, he that changeth thrice, may change four times and ten times. But if we should stand or fall by the Testimony of men, I should rather name Apostolic Calvin, renowned Beza, godly and learned Cartwright, Prophetical Brightman, with other worthies, M. Dod, M. Hildersam, M. Dearing, M. Greenham, M. Perkins, M. Baynes, M. Pemble, D. Ammes, D. Sybs, D. Preston. I speak not of many eminent lights in Scotland, who now shine in another firmament, of M. Knox, M. Bruce, M. Welch, and many the like worthies, if these who are asleep in the Lord, were now living, they would deny you, and your Independency, and separation, your Schisms, Atheistical and Epicurean tenets of toleration of all Sects, Religions, false ways, your Antinomians, Familists, Socinians, Arminians, Arrians, Antitrinitarians, Antiscripturians, Seekers, Anabaptists; all which I cannot but judge to be yours, because you are so far from writing against them, or denying them, that in your books, to write against them, is to persecute the Saints of the most high, few or not any of your way wrote ever one jot against them. But you spend all the blood and gall of your pen on Presbyterians, on the Scots, the City of London, the Assembly of Divines, on Sion College, as against Egypt, Assyria, Babylon, Antichrist, tyrants over the conscience, persecutors of the Saints, such as would enslave England. You plead for a toleration to them all, they are the Saints, the godly party, the only Anointed ones. I deny not but many carnal men may, and do crowd in amongst Presbyterians, but are they owned by them? plead they for them? do they book them in their accounts as the godly party? But the Presbyterians spread a thousand lies of them: yea to say no more of them then what their Printed books speak, which were never disclaimed by them. They cannot be lies when the Authors and Patrons who plead for toleration to them, are not only silent, but reply and duply in Press and Pulpit for the vindication of their innocency. But if Antitoleration may go pari passu equal foot and pace with Antinomianism, Arminianism and Socinianism, and such like heresies, and false ways as consistent with godliness and Saintship; why should Presbyterians be blotted out of the Kalender of Saints? and ought ye not also to restore them with the spirit of meekness? to oppress, imprison, fine and confine them, to decourt them out of places, judicatures, offices, societies, is no persecution, why should devouring pens be sharped and inked with gall and venom of Asps against them only as Antichristian, Popish, Tyrannical, profane, bloody persecutors, the sons of Pope and Prelate? you are more debtors to them for your lives, free-holds, estates, victories, free sitting Parliaments, peace, plenty, freedom from grievous Taskmasters of Egypt, ceremonies, will-worship and other toys, which the godliest rather tolerated than approved, than to any sects in England. Your Antinomians, Familists, Socinians, Antiscripturists, the Gideons, and Saviours of the land of whom the maids in their dance sing, they have slain their thousands, and their ten thousands, when both Kingdoms were in the post way toward Babylon were as men buried, and in the congregation of the dead, and as still as salt, we heard nothing then, not one sound, nor the least still whisper of the wars of the Lamb, of a two edged sword in the hands of the Saints. M. Del then to some purpose, as a man in the streets might have said of men of these times, what he most unjustly and calumniously saith of the Reverent Assembly of Divines, if they approve not his Familism. They are the enemies of the truth of Christ, and (he hopes) the last prop of Antichrist in the Kingdom. This is the bloodiest tongue-persecution ever I read of, to lay such a charge on men godlier than himself, because they cannot, and dare not command their conscience to come up to the new light of H. Nicholas, and such blasphemers: yea at that time there were faint and cold counsels and encouragements given to their brethren for the prosecuting the innocent and harmless defensive wars of the Lamb, Gideon's sword was then among all the sects of England no better than an oaten reed; not one sect then durst face the field against the Antichrist, they were like silly Doves and fainting Does, if I may have leave in humility to say it, desiring that Christ lose not, when Instruments gain, motions owe much to the first mover. And posterity will know to the second coming of Christ, from whence came the first stirring of the wheels of Christ's Chariot in Britain, and who first sounded the retreat to return back again from Babylon. Partial and lying stories cannot prevail against a truth known to all the Christian world; Europe and the Sun are witnesses of lies, and partial reports made on the contrary. The sects were innocent men of convening of a free Parliament. Now the worst representation ye can put on our judgment of Antitoleration, is that we maintain that opinion, not out of weakness and want of light as the Saints do all their opinions, which you plead ought to be tolerated, but out of wickedness, and that we would with high hand force upon the consciences of others our opinions, which is the most direful persecution ever was heard of. But brethren, why do ye break windows in our consciences to charge us with wickedness, in our opinion of Antitoleration, and will have all your own errors (if they be errors) to be veiled with mere weakness, measure out to us some scruples and grains of charity, if you would have pounds and talents of meekness, and forbearance, weighed out to your selves. You will not buy and take in with a little weight, and sell and give out with a great measure? Double weights are abomination to the Lord. Give us but quarter measure, and charge us not with persecution, and slaughtering of the Saints, because we judge a toleration to all, even to such as will not come up to the unity of one faith, and confession thereof, that is, Socinians, Anabaptists, fleshly Familists & Antinomians, Arrians, Arminians, Antiscripturians, Enthusiasts, Seekers, and the like, to be right down Atheism, we conceive the godly Magistrate does not persecute the Saints, if he draw the sword against adulteries, murderers, rapts, robberies, even in Saints, and we hope you, at least some of you are of the same mind with us: now spiritual whoredom, perverting of the right ways of the Lord, Socinianism, professed and taught to others, even in Saints, to us is worse and more deserves the sword than adulteries: for false teachers are evil doers, and so to be punished with the sword, Rom. 13.3,4. and called evil workers, Phil. 3.2. such as rub the pest of their evil deeds upon others, and therefore not to be received into any Christian society, house, or Army, 2 John 10. such as the Holy Ghost said, under the Kingdom of the Messiah when the Spirit was to be poured on the family of David, and the fountain opened, should be thrust through, wounded and killed, because they prophecy lies in the name of the Lord, Zach. 13.1-6; 12.10. all the godly think of Antitoleration as a truth of God, they are persuaded of in conscience must stand, when the hay and stubble of Liberty of conscience, Antinomianism, and the like, shall be consumed with fire, so do the godly in the Churches of N. England think with us: refute this opinion of ours, and of these whom you esteem to be Saint-murderers with reasonings, and not railing, nicknaming us Antichristians, Babylonish Lords over the conscience, to shame us out of this opinion which is the truth of Christ with the odious and bloody charge of persecutors of the Saints, sons of Babel, Tyrants over the consciences of the godly; this is the heaviest club-law on the conscience, and the saddest tongue-persecution we know, else the sharp arrows of the mighty, the coals and firebrands of Juniper, with which M. Burtons writings are salted against his sometimes dear brethren the Presbyterians, the sometime Saviours and Redeemers of the oppressed and crushed Saints, are not persecution, contrary to Psalm 52.1-4. Psalm 120.2-4. Jobs friends persecuted him, Job 19.20. sure they lifted neither sword, nor spear against him; whether our Brethren did counsel in private and public to send an Army against their brethren of Scotland to destroy them, who in the sincerity of their hearts did sacrifice their lives for their safety, peace, liberties, and Religion, or no, I leave to their own consciences. As for the forcing of our opinions upon the consciences of any; It is a calumny refuted by our practice, and whole deportment since we came hither. Our witness is in heaven, it was not in our thoughts or intentions to obtrude by the sword and force of Arms, any Church-government at all on our brethren in England, but we conceive that Master Burton, and the renowned Kingdom of England, are engaged by the oath of God to receive such a Government as is most agreeable to the word of God, and the example of the best reformed Churches, and are obliged sincerely, really, and constantly, through the grace of God to endeavour in their several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in doctrine, worship, discipline, and government against our common enemy. Now if M. Burton have sworn the covenant, he hath engaged himself in the first Article thereof really, sincerely, and constantly, to endeavour in his calling the preservation of the like supremacy which the Pope himself claimeth over Kings, Princes, States, Kingdoms, commonwealths, the preservation of infallible General Assemblies on earth, of that spirit of Antichristian pride and tyranny, of Rebellion and Treason in lifting up a Papal throne above Kings and Kesars, above Kingdoms and Commonwealths, to the enslaving of the whole Nation (of England) in their souls, bodies, and estates,—whereby the fundamental Laws, privileges, and power of Parliaments, liberties, and freedom of all true bred English subjects, are brought under perpetual bondage, worse than that either of Egypt or Babylon. [Confor. defor. pag. 20,21.] Now I desire Burton to awake, and all our brethren of the way of Liberty of conscience in England, who I suppose have sworn the Covenant sincerely and really, if a Preacher of the Gospel, and Saints who preach, cry, print, that the government of the Church of Scotland, and of all the Reformed Churches, is Antichristian, Tyrannical, rebellious, treasonable, destructive to the liberties, laws and freedom of the English subjects, worse than that of Egypt or Babylon, do in their callings of preaching the Gospel professing the truth sincerely, really and constantly endeavour the preservation of the government and discipline of the Churchof Scotland? O but they do endeavour its preservation only in their callings against the common enemy. What is this, but they swear to defend Antichrist in the Presbyterial government against Prelates, that is, against Antichrist in Prelacy, and yet black it as Antichristian: and how? in your several callings: Now M. Burton and our brethrens callings is to preach and write for the truth, then must their calling bear them to preach and print to the Prelatical party, and to Cavaliers, that the government of the Church of Scotland is lawful, Apostolic, and of Divine right, otherwise they cannot in their several callings defend it against the common enemy, (for it is not Pastors calling, nor I suppose, a lawful calling in our brethrens mind to defend it with the sword) and must the preaching and printing to Antinomians, Socinians, Arminians, to Saints hold forth an Antichristian, a worse than Egyptian and Babylonish government, exclaim against it as undefendable, and yet defend it against the common enemy the Prelates? But whether our Brethren did swear the Covenant with a purpose to keep it or no; and whether they have not endeavoured not to preserve but to destroy and extirpate the Reformed Religion, doctrine, worship, discipline, and government in Scotland, and persecuted us because we assert it, or if more can be done than the proposals of the Army and the Parliament hitherto have done (if they do no more) to promove all heresies and errors contrary to sound doctrine, we must remit in silence to the only final determination of the most High. They are stronger than we; but I am confident the earth shall not cover the blood that is shed in Scotland, but it shall stand before the Lord against such of the Kingdom of England (for many generations) who engaged their faithful and well-minded brethren in a blind cause to establish abominable Liberty of conscience, Familism, Antinomianism, Socinianism, Prelacy, Popery, &c. And the righteous Judge of the world knows we never intended any such thing; but we might have believed the words of King Charles, who told us they minded not Religion in that war. But now when we are wasted, ruined, dispeopled, we are not only forsaken by these (whose safety, peace, religion and happiness, we minded with loss of our own lives—I with many others dare appeal to the Sovereign Judge of all the earth, in the sincerity of our hearts) but almost utterly destroyed, yet divers of the Sectaries profess they had rather fight against the Scots as against Turks. O Earth cover not our blood, arise O Judge of the world, and plead the cause of the oppressed, let all the Nations about, and the Reformed Churches, and all the generations not yet born, bear witness to this oppression and violence. For if such as did swear the Covenant, which was the only thing that engaged us, had said ingenuously at that time, "we swear to endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to sound doctrine—lest we partake in other mens sin. But in the mean time we purpose to plead, print, write, preach, and in our places endeavour both in Parliament, and out of it; in the Assembly, and out of it; in our Ministry and Christian walking for toleration and brotherly forbearance of Popery, Prelacy, Superstition, Heresy, separation and gathering of Churches out of true Churches; judging the Presbyterians of Scotland (whom by the oath of God they are to defend) the Schismatics, and indulgence by Law and otherwise to be yielded to Papists, Arminians, Socinians, Arrians, Familists, Antinomians, Seekers, Antiscripturists, Enthusiasts, &c. but none to Presbyterians at all: we should have blessed your right down ingenuity, yet have our Brethren really so sworn, and so practiced. But (saith Burton) the Scots are the vilest of men, p. 17. partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of Parliament and City, &c. Words of butter and oil, soft and sweet, would sooner convince us, and arguments of iron and brass, that are strong, hard, invincible, should more edify and persuade. The truth is fire, but not passion; Burton speaks fire, not always truth. These are not the words of such as war under the banner and colours of love, and fight the battles of the Lamb. Passion is a paperwall to a weak cause: your Brethren stood once in your books for talents and pounds; but now for halfpennies, consider where the change is, we was at that time the same you call Presbyterians now, and professed the same to you. Dear brethren, be humble and lowly to your old friends, be not perjured for ill will to us, we shall mourn to God for that wicked revenge, the Covenant will pursue you, and God in it; dally not with God, they shall all be broken and splitted upon the Covenant of God, who labour to destroy it. Now when you have the sword, the purse, the Army, the Parliament for you, insult not over your brethren. Quem dies vidit veniens superbum Hunc dies vidit fugiens jacentem ——summisque negatum stare diu.   He was but an Atheist and a misinterpreter of providence who said, Victrix causa diis placuit, sed victa Catoni. Success in an evil cause is not happiness, believe it, Heresy when she is heir to her mistress, is a burden that the earth trembles under: ye know Heresies goeth with broad Peacock wings through the Land, and takes in Towns and Castles, but they had good help from Presbyterians, their Antichristian brethren, as they like to call them. Sects are courted, multitudes take hold of the skirt of a sectary nowadays. But the Court is paved with glass, and to you, all the faithful Ministers of Christ are but Antichrist's Priests. The white golden breathings of success may blow you asleep, but cannot secure you: your Brethren have been low in Scotland for your cause; I shall be satisfied without recrimination. The Scots are not the vilest of men, they are not partakers with murderers: but I shall only answer that I judge that in England the Lord hath many names, and a fair company that shall stand at the side of Christ as his conquesse in the day, when he shall render up the Kingdom to the Father, and that in that renowned Nation, there be men of all ranks, wise, valorous, generous, noble, heroic, faithful, religious, gracious, learned. And I hope to reap more peace in naming England from the choicest part, then M. Burton can find comfort in his passion, in denominating the Scots or their Army from the worst and vilest part; not to deny but there be too much wickedness, and profaneness in both the Nation and Army: yet shall I desire all the Sects whom M. Burton and his brethren would have tolerated, to look at their brethren as men compassed with infirmities, and let these of such, as thus accuse them that are without sin, cast the first stone at them, which were a good way to try, if Antinomians would not arise and stone to death so many as they were able to master, alleging God cannot see such violence and bloodshed to be sin in them: also we profess, to be orthodox and a strong Presbyterian is but a poor old rotten Coach to carry men to heaven, there is more required of these who shall be heirs of salvation, but this cannot justly impeach the Presbyterian way of Antichristianism. And wherein is the General Assembly of Scotland, Papal, and set up above Kings and Kesars, and may bring Presbyterians under a premunire? Had M. Burton any arguments to make out this sad charge against his brethren, but the stolen and reprinted, not reasons, but railings of Prelates, and Oxford opposers of Reformation, and particularly out of a lying Treatise called Issachers burden, the father of which was the excommunicated Apostate Jo. Maxwel, sometimes pretended Bishop of Rosse? for M. Burton hath nothing in this passionate Treatise of his own, but is an Echo in grammar and matter to Whitegift, Bancroft, to lying Spotswood, to the flattering timeserving Balaams, who to gratify King James, and Bishop Laud, and these of the Prelatical gang, objected the same with more nerves and blood against the Scottish-Geneva discipline, than M. Burton does. That book of discipline was the Prelates eye-sore, and Mr. Burton must bring the weapons of his indignation out of the Armory of Babylon against Presbyterians. I love not to compare men with men; only good Reader, pardon me to name that Apostolic, heavenly, and Prophetical man of God, Mr. John Welch, a Pastor of our Church, who for this same very cause was first condemned to death, and then the mercy of King James changed the sentence to him and other six faithful and heroic witnesses of Christ, and Ministers of the Gospel, into banishment to death: this worthy servant of Christ preached everyday, & in France, in his Exile, converted many souls; the King of France gave the same command concerning him, when the Town he preached in, was sacked and taken (as the man of God foretold them publicly it should be razed,) that the King of Babylon gave touching Jeremiah, do him no harm, see well to him, his person, wife, children and servants; from the godly witnesses of his life I have heard say, of every twenty-four hours, he gave eight to prayer, except when the public necessities of his calling did call him to preach, visit, exhort in season and out of season; he spent many nights in prayer to God, interceding for the sufferers for Christ in Scotland, England, France; when he was in prison and condemned, he and his brethren as traitors, he hath these words as a full answer to the Prelatical railings against the meeting of a General Assembly at Aberdene, and all the Erastian party and to M. H. Burtons present words, & his objecting of a poor premunire by the Laws of England against Christ Jesus his free Kingdom: Who am I that he should have called me, and made me a Minister of the glad tidings of the Gospel of salvation, these sixteen years already, and now last of all to be a sufferer for his cause and Kingdom? To witness that good confession, that Jesus Christ is the King of Saints, and that his Kirk is a most free Kingdom; yea as free as any Kingdom under heaven, not only to convocate, hold and keep her meetings, Conventions and Assemblies, but also to judge of all her affairs in all her meetings and conventions amongst her members and subjects. These two points, first that Christ is the head of his Kirk; secondly, that she is free in her government from all other jurisdiction except Christ's. These two points are the special cause of our imprisonment, being now condemned as traitors for the maintenance thereof; we being waiting with joyfulness to give the last testimony of our blood in confirmation thereof, if it would please our God to be so favourable as to honour us with that dignity: yea I do affirm that these two points above written, and all other things that belong to Christ's Crown, Scepter, and Kingdom, are not subject, nor cannot be, to any other Authority, but to his own altogether, so that I would be most glad to be offered up upon the sacrifice of so glorious a truth. The guilt of our blood shall not only lie upon the Prince, but also upon our own brethren, Bishops, Counsellors and Commissioners: It is they, even they, that have stirred up our Prince (King James of great Britain) against us, we must therefore lay the blame and burden of our blood upon them, especially however the rest above written be also partakers with them of their sins. And as the rest of our brethren, who either by silence approve, or by crying peace, peace, strengthen the arm of the wicked, that they cannot return, in the mean time make the hearts of the righteous sad, they shall all in like manner be guilty of our blood, and of high Treason against the King of Kings, the Lord Jesus Christ his Crown and Kingdom. [A letter of M. Iohn Welsh. An. 1605.] Now I but propone to the real conscience of M. Burton that speaketh in his dialogue [Confor. Defor.]: 1. If there be not more of Christ in this one letter (if he will read it all) than in all the virulent pieces he hath written against his brethren, who when he suffered, did intercede for him, and lie in the ashes, and behaved themselves as one at his mother's grave. 2. Whether or not, he and his brethren who did plead against the Assembly of Divines in favours of an Erastian party, do not stir up both Prince and Parliament in both Kingdoms in this very cause, to bring on a National guilt on the land to enslave the free Kingdom of Christ to the powers of the world, and whether in this do they not build the sepulchers of the Prophets, and bring upon their own heads the blood of the slain witnesses of Christ? 3. Whether a distinction will help them at the bar of God's justice, that they sided in hatred of the Presbyterial government, and of their brethren of Scotland, with Erastians, in opposing truths of Christ in these and the major proposition, against the light of their own conscience, in laying the headship of the Church of Christ on the shoulder of King and Parliament, and then keep in their mind, a mental reserve of the Presbyterial Church only? Now they knew that the question between Erastians and us, was, whether there be a power of government distinct from the power of the Civil Magistrate in the Church of Christ: but they strike in with Erastus against Christ to reach a blow to the Presbyterians; but since that time God hath brought down the sects lower and lower in the hearts of the godly in this Kingdom, and I hope shall lay their honour in the dust; In the same manner M. Burton saith, the giving of this power to the General Assembly above the Parliament, incurs a premunire against the Laws of England, so saith the Erastian. But M. Burton knows that is not the question, and that his congregational way makes no bones of a far higher premunire. For 1. The Parliament hath nothing to do at all in Church matters, more to judge of them, or to punish heretics than if they had no souls. For M. Burton saith, p. 14. Confor. Deform. if it be true that Christ hath left such a power to any state then to a Popish state. But I deny your consequence. Christ hath given to no state a power to enact wicked Laws, or to ratify wicked Popish constitutions, ergo, he hath not given to a Christian state a power cumulative to bring their glory to the N. Jerusalem, and to be Christian nurse-fathers to see the bride of Christ suck healthsome milk, it follows just as this doth. God hath not given Kings any power to butcher and destroy the sheep of Christ, ergo he hath not given to Kings power to rule and govern a Christian people in equity and justice. 2. Our Brethren put a stranger premunire on us. For would they speak out the mysteries and bottom of Independency, they acknowledge not this Parliament in any other sense than they would do a Parliament of Pagans or heathen, for there be no Christian Magistrate at all to them, but such as are members of their Congregational Church, that is, such as they conceive to be regenerated; and had they a world at their own will, then not the twentieth man of this present Parliament, nor Judge, nor Justice of peace could be chosen Magistrates, if the congregations of England, were all of the Independent stamp. But you may say I slander them, they pray for the Parliament as a Parliament, and obey Justices of peace and the King as lawful Magistrates. I answer, it's true; so would they pray for Nero, Dominitian, and heathen Justices of peace, sent by them as lawful Magistrates, but not as Christian Magistrates, nor such as they would choose to reign over them, because in their apprehension of them, they are no less without the Church than heathens; then let the world be judge of their candor in contending for a power of Premunires, and in voting that heathen Justices of peace and unchristian Parliaments should be above a free General Assembly of England, but they could not endure either Magistrates or Parliaments, or the gang they are now in England, to be above one of their Congregations, though consisting of seven. 3. They are jealous of any supremacy of General Assemblies. But say the Congregations of England were all Independent, they would not baptize the children of the twentieth Parliament man, Judge and Justice of peace, nor of the King or most professors in England as they are now in England, nor admit them or their wives or children to the Ordinances, because they are no Church-members, and no better than Ethiopians or Indians to them; and if Parliament or Justices of peace should take on them to judge or punish them for this; I believe, M. Burton and our brethren, would tell them, these that are without the Church, as you are, have no power to judge the Church of Christ, are to judge of Church administrations, or to whom Ordinances should be dispensed, or not dispensed. Judge, if this be not a supremacy given to seven above the Parliament, and Judges of the Kingdom, which M. Burton so much condemned in a National Assembly of all the godly Ministers and Elders in England. But its a fault [to him] that the General Assembly hath power to make rules according to the word of God, appertaining to the good behaviour of all the members of the Kirk, and abrogate Statutes and Ordinances about Ecclesiastical matters that are found noisome and unprofitable without the Magistrate: So did the Assembly at Jerusalem appoint such rules as should bind Cæsar, so he had been a good Constantine, and though they cannot abrogate Ordinances and Acts of Parliament by making or unmaking Acts of Parliament (our book of discipline never meant that, as M. Burton, ignorant of the discipline of our Church, saith) yet as the Ministers of Christ, they may juridically declare, yea and preach authoritatively that Acts of Parliament establishing the Mass, are unlawful and godless laws, commanding Idolatry, and denounce a woe against unjust decrees and laws, as Esay 10.1. else when M. Burton preacheth against such laws, he then must incur a premunire, before God, and set himself in a Papal throne above the Parliament, and enslave the English Subjects; for he preaches that Statutes of Parliament that establish Mass, and the burning of heretics, that is, Protestants, are to be abrogated, as well as the General Assembly of Scotland doth; and so M. Burton must set himself above Kings and Kesars. And when a Synod or Church convened in the name of Christ binds on earth according to the word of God, Matth. 18. there is no lawful appeal from them to any Civil judicature; not because they are not men, but because they are a Court acting in the name of Christ according to his word, and Christ with them binds or looses in heaven, yea there is no reclamation to be made, nor any appeal from one faithful Pastor speaking in the name and authority of Christ, according to that, He that heareth you, heareth me, he that despiseth you, despiseth me, and there is no danger to be feared either of Papal tyranny, or Parliamentary breach, or premunire. But M. Rutherford saith, The decisive voices of a General Assembly binds the absent as well as present. Answer. So saith the Holy Ghost, the Churches of Antioch, Syria, and Silicia, were bound to receive and obey the decrees of the Synod so soon as they hear them, Acts 15.22,23,26-28; Acts 16.4; Acts 21.25, as they that despise the doctrine of faithful Pastors dead and buried, despise Christ: so saith that learned and godly man M. Cotton, and all the Churches of N. England, who to M. Burton must set up a Papal throne, as well as the Church of Scotland, if this be Popery; for what need Churches absent (saith Cotton, Keys of the Kingdom p. 26.) send to a Synod for light and direction in ways of truth and peace, if they be resolved aforehand how far they will go? and if they be not obliged to submit thereunto in the Lord. M. Burton saith further, p. 21. that M. Rutherfurd saith ch. 20.312. Gov.Chur.Scot. The acts of the Assembly oblige all the absents, not present in all their members, and that because whatsoever is by these Commissioners determined and concluded is matter necessary and agreeable to God's word, as being no less infallible than those decisions of the Apostles, Acts 15. Answer. I dare appeal to the conscience of M. Burton well informed, and to all the godly, if they conceive any such thing to be my judgment to assert with Bellarmine & Papists, the infallibility of any Counsels, now on earth: yea if he had read, what I have said, ch. 14. p. 209,212. I prove that the Apostles acted not in that Synod as Apostles, but as ordinary Elders, and Doct. Whittaker and M. Cotton say the same, though M. Tho. Goodwin and M. Nye, contradict both M. Cotton, and Whittaker, and Calvin, and all both Papists and Protestants, yea and Independents, who acknowledge Acts 15. to be a pattern for Synods to the end of the world. But the Independents now in England, and Anabaptists side with Bridgesius, Grotius, Socinians, and Arminians, the enemies of Synods; and say that Synod, Acts 15, was an extraordinary Apostolic meeting that obligeth not the Churches now. The Seekers say, there shall never be Synods till Apostles arise again, which they say without all word of Scripture. 2. I speak not one word page 312, of that purpose, but page 322. I speak, and M. Burton both detracteth from, and addeth to, and perverteth my words, which I impute not to malice, as others do, but to his ignorance of the Discipline of the Church of Scotland; my words, ch. 20. page 322. are these: The acts of the Assembly oblige all the absents not present in all their members, as Acts 23.24,28; Acts 15; 16.4; ch. 21.25, not because of the authority of the Church, but because of the matter which is necessary and agreeable to God's word. Besides that M. Burton leaves out all the Scriptures I cite because he could not answer them, he leaves out these words, not because of the authority of the Church, which cleareth my sense, and directly excludeth all infallible authority of Church or Assembly. For I hold they oblige the consciences not for men, or the Authority of the Church, or because, so saith the Church, as Papists make the testimony of the Church the formal object of our faith, and the Church to be as infallible as the Scripture, which I expressly deny, and law the rationem credendi, all the weight, burden, and warrant of the obligation of conscience, that the decrees or constitutions of an Assembly can lay on, not on the fallible and weak authority of the Church or men, but on the matter of the decrees, because or in so far as it is the necessary matter of the word, or agreeable to the word of God. Now may not the Reader consider this logic. The Gospel that M. Burton preacheth obligeth all his flock absent or present (for their presence maketh it not to be Gospel) and that not because of the authority of M. Burton, who is but a sinful man, but because of the Gospel he preacheth is necessary truth and agreeable to the Scriptures, ergo, whatsoever M. Burton preacheth is no less infallible than the decisions of the Apostles. The Antecedent is most true, and more I do not say; but the consequence is most blasphemous and false, yet are all the lawful Pastors in Britain to preach the sound word of God, after the example of the Prophets & the Apostles, ergo, whatever all the faithful Pastors in Britain preach, is as infallible as the decisions of the Apostles; the Antecedent I can own as a truth of God, but the consequence is M. Burtons. 2. He adds to my words, and saith, M. Rutherfurd tells us—whatsoever is by these Commissioners determined and concluded, is matter necessary and agreeable to the word of God. This I say not, I never thought whatsoever they say, is matter necessary: find these words under my hand, and I will crave M. Burton and all the Church of England pardon. But I know General Assemblies can reel and err, Every man is a liar. I never say, whatsoever is concluded by them is necessary. I say, what is determined by them is de jure, that is, ought to be agreeable to God's word, for I shew that General Assemblies have their warrant from Acts 15, and my meaning and words are clear. These are M. Burtons words, not mine, What is determined by them, binds not as, or because its from men, but as agreeable to the word of God. M. Burton expones my is as he pleaseth best, and hath need to crave God pardon for that he rashly and ignorantly (I say no more) fathers untruths on his innocent brother, who writeth and speaketh honourably and respectively of him; for let logic of conscience be judge, if this be a good consequence: What a General Assembly determines, bindeth no farther but as it is necessary, and as it is agreeable to the word, ergo, Whatsoever a General Assembly determines is necessary, and is agreeable to the word of God, it followeth in no sort at all, yea the just contrary followeth, ergo, if it be not necessary, and in so far as it is not agreeable to the word, it obligeth neither these that are present nor absent, and is not infallible at all. 4. I may say without any just ground of offending either M. Burton or any of his way, that write against Synods, that had they rightly understood the state of the question between Protestants and Papists they would not have so inconsiderately clashed with the word of God, and all the Reformed Churches in Christendom, for we deny, 1. All absolute, unlimited, and infallible authority, to Synods. Papists press that Counsels cannot err, and in so doing they make them Lords and Masters of the conscience of the people of God: and Independents and others charging this upon us, cannot before the bar of the alone King and head of the Church, bear out their charge, and the like unlimited and boundless power of Civil and politic ratifying and passing in penal laws, what the Church or Synods determine we deny to any Magistrate on earth. M. Burton 9-12 [Confor. defor.], will not, and cannot make good his bitter, virulent and unchristian challenge he lays on his innocent brethren, who may, and I hope do in humility and confidence claim a Saintship and interest in the Lord Jesus as well as he; That they with Diotrephes, exalt mans power above all that is called God, are Antichrists, Apostates from the truth, do carry on the mystery of iniquity, this he also must answer for, as a slander laid on all our Reformers, Calvin, Luther, Beza, yea on Reynold, Whittaker, Perkins, &c. all the Protestant Churches, all the host of Protestant Divines. But, 2. All the power and authority of Synods we conceive to be ministerial, not Lordly, limited, regulated by the only word of God in the scripture, and in matters circumstantial, of order, and decency, as time, place, persons (observe I say not in mystical Religions, Ceremonies, called, by unjustly, indifferent, or the like) by the law of nature, rules of piety, charity, and Christian prudency, for the edification of our brethren, and the glory of God, and a lawful Synod, we judge hath power ministerial from Christ, to pass constitutions dogmata decrees, Acts 16.4. (Laws I do not call them, because Christ is the only Law-giver, King, and head of his Church, his Officers are only servants, and Heralds to hold forth his Laws) and these constitutions condemning Arminianism, Socinianism, Familism, Antinomianism, &c. as sometimes Mr. Burton being but one single Pastor by word and writ condemned them; and that in that name, and authority of Christ (as he then said) and commanding in the Lord that they consent to the form of sound doctrine, rebuking all that subvert souls, and trouble the Churches, Acts 15.23,24, are to be obeyed, and the conscience submitted to them, not absolutely, not for the sole will, and mere authority of the Heralds, as if they were infallible, not with blind obedience, not without reclamation, or appeal, if they be either contrary or beside the scriptures, but conditionally in so far as they are agreeable to the Word of God, even as the single Independent Congregation is to be heard in things lawful under pain of excommunication, as our brethren say from Matth. 18. and yet, Matth. 18, sets not up Antichrist, and caries not on the Mystery of iniquity. And we teach that the Magistrate, as the Minister of God, after due examination according to the word, is obliged to add his civil sanction to these constitutions, and to guard the Ministers with his Sword; and to punish Arminians, Socinians, Familists, &c. as Mr. Burton cried against them of old, and appealed to the supreme Magistrate, the Kings Majesty against them: though we judge the Magistrates sword in all this, keeps such a distance from the conscience, that this is so far from being a State Government of the Church, that these constitutions have no power at all over the conscience from the sword, and are alike binding, and were, Acts 15, Though the Magistrate were not on earth, and though he should oppose them, as he did then. And we think Arminians, Socinians, and Familists, who deny all power of Synod, less or more, except only, Sir, if it please you this is Gods mind, if not, Sir, you are where you was, be a Skeptic to Christ's second coming, and change your faith every New Moon, we have nothing to say, but fare ye well, are the Antichrists in this, not we. Nor dare we conceal our fear of the sad judgments of God, and his highest displeasure for the breach of the Covenant of God in this Land. And that, First, since so many victories, and great deliverances bring forth no other fruit, but persecution of the Godly and faithful Ministers of Christ, and more virulent hating of, and railing against the Church and Kingdom of Scotland, these that are most zealous for Reformation, and most conscientious and sincere for the Covenant, and settling of Religion: Above, and beyond all that Prelates or those of their way ever attempted. Yea, and the crushing, and ruining of these that have wrought a greater salvation for the Kingdom than all the sectaries in England, when such are persecuted, impeached, imprisoned, cast out of the Parliament and Kingdom for no cause (if the bottom of the business were examined) but for their adhering to the Presbyterial Government, Covenant of God, their brethren of Scotland, opposing (as the Covenant of God obligeth them) the Heresies and Blasphemies abounding in this Land, when vile and naughty men, because they side with sectaries, such as blaspheme God, deny the deity of the holy Ghost, not only go free, but Familists, Antinomians, Libertines who join in these blasphemies, Arminians & Socinians, the old Courteours and darlings of the late Prelates and popish affected, Seekers, Anabaptists, Separatists, and Independents of another stamp than these of New England, Covenant breakers and the like, are not only connived at against the Covenant, but sit in Parliament, are advanced to highest places in the State and Army, and such Familists as Mr. Del and Saltmarsh are allowed and authorized to be ordinary preachers to the Army. But know (I beseech you) that the Lord will discern between him that feareth an oath, and feareth not an oath. 2. God must reckon with the Land because the Ambassadors of Jesus Christ are despised, hated, and persecuted. 3. The City that have born the weight and burden of the charge of the War, is badly requited, to say no more. 4. When cursed Pamphlets, uncharitable railings against the Covenant, Reformation, Reformed Religion, the godliest in the Parliament, the Church and Kingdom of Scotland, the Assembly of Divines, the razing of the foundation stones and principles of the Gospel, pass Press and Pulpit uncontrolled, whereas even Papists (as Calvin said against Libertines) have not dared, in terminis, to remove such marchstones of Christ Jesus as do disterminate Christian Religion from Judaism, Paganism, Turkism, may not the Lord say to England and to the Parliament, that which he said to the people of old, Jerem. 2.9. Therefore I will yet plead with you, saith the Lord, and with your children's children will I plead. 10. For pass over the Isles of Chittim and see and send to Kedar, and consider diligently, and see if there be such a thing. 11. Hath a Nation changed their Gods, which are yet no Gods? But my people have changed their glory for that which doth not profit. 12. Bee astonished O ye heavens, at this, and be horribly afraid, be ye very desolate. And Esa. 29.21. They make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. 5. And what can we answer to all the Sister-Churches in Christendom, who have heard of so many Declarations, Letters, Ordinances, Remonstrances, promises before God, the world, and the elect Angels, that we came to this Reverend Assembly as willing to join with the professed desires and invitation of the honourable Houses of Parliament to remove not only government by Archbishops, but likewise to settle such a government as is most agreeable to the word of God, most apt to procure and preserve the peace of the Church at home, and a happy union with the Church of Scotland, and other Reformed Churches abroad, in doctrine, worship, government, and one form of Catechism, and to establish the same by Law.2 To oppose heresies, errors, schisms, enjoin the National Covenant by Ordinance of Parliament to be taken by all; when now indulgence and more is yielded to all heresies, blasphemies, and sects, and an army pleading for Liberty of conscience to all Religions, Popery not excepted, is owned and authorized by the Houses, whereas other humble and modest petitioners for a government according to the word of God, against the Erastian and unwarrantable government set up but in quarters and pieces, of which the Lord may say, Offer it now to your Governor, will he be pleased with it and accept your persons? have been checked and dismissed without an answer till this day, yea, and censured as guilty of breach of privilege of Parliament, as it faired with the Reverend Assembly of Divines, for a submissive and humble supplication, for the Royal Prerogative of Jesus Christ in his own free Courts and Assemblies. 6. Shall not the Reformed Churches abroad who have hitherto prayed for the sad calamities of the Church of England, when they hear (as they must hear in languages known to them) that the Parliaments of both Kingdoms have made their humble address to the King's Majesty, and the Ambassadors of Christ, and the godly have lain at the footstool of the throne of Grace, soliciting the Lord, in whose hands is the heart of the King, that he would graciously incline his spirit to take the National Covenant, for the extirpation of Popery, Prelacy, superstition, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine. Wonder and be astonished, when it is reported that the Parliament of England joined in the same Covenant with us! have not only, not pressed the same on the Subjects, which they desire of their Prince, but suffer satires, railings, reproaches to be cast upon the Covenant of God in Press, and Pulpit, highly promote those that are greatest enemies thereof, and countenance an Army, who labour with all their power to render the heart of the Prince averse to the Covenant, and the sincere promoters thereof, and do require the open toleration (not the extirpation) of all heresies, blasphemies, yea of the Kingdom and throne of Antichrist, against which we Covenanted, and to take off all Laws for pressing the Covenant, that so it may be buried in England, though many of the Army, and Independents, Antinomians, Socinians, and others, did solemnly with their hands lifted up to the most High, engage themselves to the Lord, never to suffer themselves directly or indirectly to be divided and withdrawn from that blessed union and conjunction: So that what the Kingdom and Church of Scotland, and the most faithful adherers to the Covenant, labour to build in public, with this underhand dealing is destroyed and casten down. I do not say this of all, I am confident there be divers in the Honourable Houses, many in the Church and Kingdom, who abhor from their souls the ways of heresy, superstition, schism, Popery, profaneness, treachery, wicked policy, which never did so much prevail in this land as since we did swear to endeavour the extirpation of all these, and that though this Covenant were buried, it must rise from the dead again, and that the Lord must make his Jerusalem in Britain a cup of trembling, a burdensome stone, a hearth of fire among the wood, a torch of fire in a sheaf [Zech. 12.], against all her enemies, both Babylon without, and Edom within, that no weapon formed against them shall prosper, that every tongue that rise against them in judgment shall be condemned, and that the Lord shall clear the judgments of his chosen ones that they shall not finally be seduced, and shall bring the blind by a way that they know not, and return to a people of a poor language that they may all call upon the name of the Lord, and serve him with one shoulder, and the Lord may be one, and his name one, and his going forth, in the three Kingdoms, may be as the morning. O that the Lord who hath founded Zion, and hath chosen Jerusalem would do this in his time. S.R. Footnotes: 1. Juvanalis. O sanctas Gentes quibus hoc nascuntur in hortis numina— 2. Returne from the Parliament of England to the Commissioners of the Generall Assembly. an. 1642. Ordinance of Parl. an. 1643. Feb. 9. Declarat. of both Kingdoms. an. 1643. Declaration to the General Assembly of the Kirke of Scotland. an. 1642. Declarat. to the Parl. of Scotland. 1642. Declarat. given to the Commissioners. August. 1643. Ordinance 1645. Oct. 20. Ordinance 1645. Mar. 14. Ordinance 1645. Nov. 9. Ordinance 1646. Feb. 4. Ordinan. for Oxford. 1647. May 1. Treaties between the Kingdoms. Ordin. 1643. Sep. 18. Declarat. of the House of Com. an. 1646. April 18. Letters of the Assembly to the Reformed Churches. an. 1644. Ordin. 1644. Iun 3. Return to Homepage   A T E S T I M O N Y  TO THE  Truth of Jesus Christ, AND TO Our Solemn League and Covenant; AS ALSO Against the Errours, Heresies and Blasphemies  of these times, and the Toleration of them. Wherein is inserted A Catalogue of divers of the said Errours &c. All of them being collected out of their Authors own Books alleadged in the margin, and laid down in their own words; except one that was maintained in a dispute in Oxford, Decemb. 11.1646. and six or seven which were asserted before a Committee of the Honourable House of Commons in the Star-Chamber, and reported to the House, Sept.12.1643.  Subscribed by the Ministers of Christ within the Province of London, Decemb. 14 &c. 1647.     Stand, having your loynes girt about with T R U T H; and having on the brest-plate of righteousnesse; and your feet shod with the Preparation of the Gospel of peace. Eph.6.14,15.      For God hath not given us the spirit of fear, but of power, of love and of a sound minde. Be not thou therefore ashamed of the T E S T I M O N Y of our Lord. 2 Tim.1.7,8. De Cyprian. in Epist. Lxviij. §. 9. Edit S. Goulartij. 1953. Viderit vel prevaricatorum numerus, vel proditorum, qui nunc in Ecclesia contra Ecclesiam surgere, & fidem pariter ac veritatem labefactare cæperunt.  L O N D O N,  Printed by A.M. for Tho. Underbill at the Bible in Woodstreet. 1648. A TESTIMONY TO THE Truth of Jesus Christ AND TO Our Solemn League and Covenant; AS ALSO Against the Errours, Heresies, and Blasphemies of these times, and the Toleration of them. SUBSCRIBED By the Ministers of CHRIST within the Province of London, Decemb. 14. &c. 1647. THE glory of the most high God being of all things dearest to himself, and his presence of Grace, of all enjoyments most comfortable to us, We the Ministers of Christ within the Province of London, account it our Duty to express our deepest sorrow for, and detestation of all those abominations, which directly oppose the advancing of the one, and the continuing of the other amongst us. We cannot therefore, but most sadly resent the Denial of the standing and perpetual Ordinances of Jesus Christ,1and that not in point of their exercise only (as heretofore) but even of their very present Being; The spreading Heresies, The cursed Blasphemies, The general looseness and profaneness of our times, The daring contempt of the Authority and Government of our Lord Jesus Christ; all which are swollen to such an heightened inundation, that they have in a manner born down before them, The Authority of the sacred Scriptures, The life and power of Godliness, and our Solemn League and Covenant.2But above all our souls are wounded to think with what hope and industry, a Toleration of all these evils is endeavoured (in hopes whereof sundry Sectaries from other parts resort hither,) and with what a welcomed boldness, sundry odious heretics (which in other places have been banished and branded with infamy) do vent their poisonous opinions amongst us, as if they intended to make England a common Receptacle of all the sinful dregs of foreign Countries, as well as of former ages. Against these recited evils, (1) The Zeal we owe to the Glory of God, and his Truth. (2) The Duty of our Places, as Ministers, by office set for defence of the Gospel,3and bearing witness to the Truth against all opposing corruptions: (3) The dreadful judgments of an angry God both felt and feared, for these among other provocations: (4) The imitable examples of Ministers and others in all ages, raised up by God to bear witness to his truth against the errours and corruptions of their times:4 (5) The exemplary acquitting of our selves, as guiltless of those growing abominations, both to this present age, and to posterity. (6) The just expectation of the Reformed Churches, that in these evil times some should stand up for Jesus Christ, and give an honourable testimony to his Truth and Cause, that now lies a bleeding: (7) The unsuccessfulness of our former endeavours for England's healing: And in fine (8) the satisfying and supporting of our own hearts and consciences, if God should call us forth to suffer, enforce us to express our selves, not with a bitter, but a bleeding heart, in this ensuing Testimony. I. Touching matters of Faith: having seriously perused and weighed, The humble Advice of the Assembly of Divines, now by Authority of Parliament sitting at Westminster, Concerning a Confession of Faith. &c. and finding it (to the abundant satisfaction of our judgments, and rejoicing of our spirits) most singularly pious, prudent, sound, full, faithful, and agreeable to the Holy Scriptures, and Confessions of other reformed Churches; Hereupon we embrace and assent unto the whole, and with the Reverend Assembly concur in our humble and hearty desires that it may receive the approbation and Sanction of Authority, as the joint Confession of Faith, for these three Kingdoms, in pursuance of our Covenant. II. As for all contrary unsound opinions, especially those abominable Errours, damnable Heresies [2 Pet. 2.1.], and Horrid Blasphemies (to be lamented, if it were possible, with tears of blood) which in these wicked and licentious times, are broached and maintained amongst us here in England, under the notion of New lights and New Truths: In as much as we have just cause to judge (1) many of them destructive to the very fundamental Truths of Christianity, and the Power of Godliness; and (2) all of them utterly repugnant to the Sacred Scriptures; (3) The causes of much grief of heart to all the friends of Truth and Piety at home; (4) The Scandal and Offence of all the Reformed Churches abroad; (5) The imparalleled Reproach of this Church and Nation; (6) Totally inconsistent with our solemn National Covenant with the most high God, and the Covenanted Reformation. And in a word (7) The very dregs and spawn of those accursed Heresies, which have been already condemned, dead, buried, and rotten in their graves long ago, and are now in these unhappy days by evil men and seducers raked out and revived, to the poisoning and subverting [Acts 15.24.] of many thousands of precious souls, who being children in understanding, are tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive [Eph. 4.14.]; Of whom the Apostle prophesied, saying, The time will come when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears: and they shall turn away their ears from Truth, and shall be turned unto fables. [2 Tim. 4.3,4.] We therefore as the Ministers of Christ, and Stewards of the Mysteries of God [1 Cor. 4.1.], in zeal to God's Glory, Truth and Gospel, (far dearer to us than our dearest lives,) do for present, and hope we shall to our dying day from our very hearts and souls utterly detest and abhor [Gal. 1.8,9.] all the errours, heresies, and blasphemies whatsoever, swarming amongst us in these times, howsoever minced, masked, and palliated, and by whomsoever embraced and countenanced: most humbly and earnestly beseeching the God of all grace [1 Pet. 5.10.] and truth, to keep us, our families, Congregations, and the whole Church of England from falling into these, or any such like sinful snares; & to deliver them from such entanglements, who are ensnared already, that at last he may present us faultless before the presence of his glory with exceeding joy. [Jude 24.] But more particularly we abominate these infamous and pernicious Errours of late published among us, and hereafter recited in this ensuing Catalogue. viz. Errours against the Divine Authority of the Holy Scriptures. That, The Scripture, whether true Manuscript or no, whether Hebrew, Greek, or English, it is but Human; so not able to discover a Divine God. Then where is your command to make that your rule or Discipline, that cannot reveal you God, nor give you power to walk with God? —Pilgrimage of Saints by Lawr. Clarkson. p.4. That, It is no foundation of Christian Religion, to believe that the English Scriptures, or that book, or rather volume of books called the Bible, translated out of the Original Hebrew and Greek copies, into the English tongue, are the word of God. —Hagiomastix. by J Goodwin. Lond. 1646. Sect. 18. p.37. That, Questionless no writing whatsoever whether Translations or Originals, are the foundation of Christian Religion. —The Divine Authority of the Scriptures. by I. G. Lond. 1648. p.18. Errours against the Nature and Essence of God. That, God hath a personal shape. Adam was made according to the likeness of God in personal shape. It is said, God shewed unto Moses his back-parts, but his face should not be seen: therefore if he have back-parts and a face, he hath a shape, which when he pleaseth he can make visible, as then he did. —Little Non such. Lond. 1646. p. 3,4. That, God is the name of a person, wherefore to take God otherwise than personally, is to take him otherwise than he is, and indeed to mistake him. —12. Arguments by John Biddle. 1647. p.8. That, it's a wretched distinction, to distinguish betwixt Essence and person. —12. Arguments by John Biddle. 1647. p.7. That, the Father, Son, and holy Ghost, the whole Godhead set itself bodily in Christ to suffer for the transgressing creature. —Divine light. 1646. pag. 5. That, God is the Author not of those actions alone, in and with which sin is, but of the very Pravity, Ataxy, Anomie, Irregularity, and sinfulness itself which is in them. Yea God hath more hand in men's sinfulness, than they themselves. —Comfort for believers, &c. p. 36,37. [See the Declaration of the Assemblie of Divines by way of Detestation &c. 1645. p.5.] Errours against the Trinity of persons in Unity of Essence. That, The Father is God essentially, the Son vicentially, the holy Spirit potentially.—But for the Son to be coequal to the Father, or the holy Spirit a distinct coequal person, I cannot find, (saith the Author.) —Mysteries discovered. by Paul Best. 1647. p.4. That, that of three coequal persons, is but the Chappell of Rome, for the Church of Christ, and that which keepeth the rest of the world in the Popes pound forth of his fold, both the Jews that believe the old Testament, the Turk and the great Mogoll, &c. according to the dictate of common intelligence, not corrupt in this kind by a contrary habit, who cannot be brought to believe in a Trinity, implying Polytheosy, or Apotheosy, i.e. many Gods, or a man-God. —Mysteries discovered. by Paul Best. 1647. p.5. That, The great whore is made Stigmaticall by her brand in the forehead, Rev. 17.5. by that which is in the very frontispiece of all the Catholick's Confessions concerning the Trinity. —Mysteries discovered by Paul Best. 1647. p.11. Errours against the Deity of the Son of God. That, Christ being of his Father's most intimate Counsel, is a mighty God (not almighty God) above all appellative Gods, 1 Cor. 8.5. —Mysteries discovered by Paul Best. 1647. p.6. That, the better part of Christ's person is man: there being but a gradual difference betwixt him, and Moses, and us. —Mysteries discovered by Paul Best. 1647. p.4. That, To make Christ coequal to his Father, is to make another or a false Christ, or (to deal plainly with friends) an idol Christ, or two Gods, (as much as in us lieth) the great indignity to his imparalleled Father, with the indignation of his most pious Son, in wounding the father through his sides; and that which we now and others hereafter shall suffer for, as, Rev. 6.16,17. For as it is high treason to equalize even the King's son with the King himself: So it is high blasphemy to equalize the first born of every creature, Col. 1.15. with the Creator himself, Rom. 1.25. and that blasphemy of the beast with seven heads and ten horns, Rev. 13.1,3,5, &c. and that mystery of iniquity written in the forehead of the great whore, 17.5. diametrically opposite to that of the father's name written in the fore-heads of the 144000. [Rev.] 14. 1.7.7.3. &c. —Mysteries discovered by Paul Best. 1647. p.4. Errours against the Deity, and Divine Worship of the Holy-Ghost. That, The Holy-Ghost is only a ministering Spirit; so that as there is one principal spirit among the evil Angels, known in the Scriptures by the name of Satan, &c. even so there is our principal spirit among the good Angels, called by the name of the Advocate, or the Holy Spirit. —12. Arguments by John Biddle. 1647. p. 1,2. That, The Holy Ghost is no more omni-present than the Devil, The Holy Spirit is no otherwise omni-present in the hearts of the faithful, than Satan the unclean Spirit is in the hearts of the wicked. —12. Arguments by John Biddle. 1647. p. 18. per. tot. That, the preaching of the worshipping of the holy Spirit as God; is such a plant as God never set in his word. —12. Arguments by John Biddle. 1647. p. 4. Errours against God's eternal decree of Election and Reprobation. That, They labour to deny God, and Christ, and their own Salvation, under cunning pretences, wresting the whole Scriptures, falsifying and misconstructing the case of Election, and Predestination, who make as though none should every be saved, but the elect and predestinated. —Divine light. 1646. pag. 14. That, they who preach that none shall be saved, but the Elect, and Predestinate, are notable liars. —Divine light. 1646. pag. 25. That, If the love of God be limited to a few, it is far from being infinite. He that doth good, or sheweth mercy to one in misery, and passeth by another in the like condition, in every respect; the defect must be in his heart, or in his ability: Now we know that it is not for want of ability, if God shew not mercy to all; and to ascribe it to his heart, his disposition, will, or pleasure, is to blaspheme his excellent name and nature. —Fulnesse of Gods love manifested, by L.S. 1643. p. 1,2. That, It is not suitable to God to pick and choose amongst men, in shewing mercy; for he may as well cease to be, as to withhold mercy from any one in misery. —Fulnesse of Gods love manifested, by L.S. 1643. p.2. That, the Reprobate condition of men and Angels, shall be regained. We call them Reprobates only for distinction sake. —Divine light. 1643. p.7. Errours about Original Sin. That, No man shall ever perish in Hell for Adam's sin, yea men have no more reason to blame themselves, for what Adam did before they were born, than an heir hath to blame himself, because his father spent his inheritance before he was born. —Fulnesse of Gods love manifested by L.S. 1643. p.80,81. That, If we had been to suffer in Hell in Relation to Adam or the Law, then Christ also should have suffered in Hell for us, which he did not. —Fulnesse of Gods love. by L.S. 1643. p.56. Errours against Jesus Christ our Mediatour. That, Hypostatical union and communion of Properties, are but real Contradictions, and the frog-like croaking of the Dragon, the Beast and false Prophet, Rev. 16.13. by virtue of a Hocus Pocus, and a Babylonian mouth. —Mysteries discovered. by Paul Best. 1647. p.14. That, From Acts 1.31. It is clear, that Spirit, Life, Breath, or Soul are subject to the grave as well as body or flesh: For Christ's soul as well as his flesh was in hell, that is, the Grave, or bonds of death; So that he wholly or throughly died for us. —Mans Mortality. by R.O. 1643. p.57. That, Christ did not by his death purchase Life and Salvation, no not for the Elect, for it was not the end of God in the loving of Christ, to purchase Love and Life, but Christ himself was purchased by love, that he might make out love, and purchase us to love: For Christ came not to reconcile God to men, but men to God. For though Christ doth hold forth Love and Life, yet he did not purchase it, but was purchased by it. —Paul Hobsons Serm. Christ the effect not the cause of the love of God. p.47. That, Christ ascended upwards from the Earth into some part of the Celestial bodies above; Acts 1.10. Therefore without doubt, he must be in the most excellent, glorious, and heavenly part thereof, which is the Sun. —Mans Mortality. by R.O. printed at Amsterdam by John Canne, 1643. p.33,34. Errours touching universal, or general Redemption. That, Christ was given to undergo a shameful death, voluntarily upon the Cross, to satisfy for the sin of Adam, and for all the sins of all mankind. —Pract. Catechisme, by H. Hammond, 2. Ed. Lond. 1646. p.4,5. That, It evidently appears that Christ intended the benefits of his death, viz. Remission of sins, and eternal Life, to those who by trusting in lying vanities forsake their own mercies, drawing back to perdition: as well as for those who believe to the saving of their souls. —Fulnesse of Gods Love manifested. by L.S. 1643. p.34. & p.29,33. That, As the death of Christ was extended to all: so likewise the benefits thereof, were both by the Father and Son intended for all. —Fulnesse of Gods love. by L.S. 1643. p.35. That, If God command the Gospel to be preached to all, and Christ died only for some, then God commands a lie to be preached to the most part of men. —Fulnesse of Gods love. by L.S. 1643. p.15. That, Those that teach, that Christ died only for a few, take away the true Gospel, and ground of Faith; and introduce a false Gospel, which affords men no ground to believe. —Fulnesse of Gods love. by L.S. 1643. p.16[?]. That, The Damned shall be saved, for Christ descended into Hell, to break their bands, preaching peace to them. —Divine Light. 1646. p.8. That, The true Christian vocal Faith always maintaineth the Covenant of general Redemption, and that Christ laid down his life a ransom for all, to take away in due time the sins of the whole world, in manifestation, that all shall see, feel, and possess the blessedness of it to their everlasting Salvation and comfort. This Christian vocal Faith worketh to receive all things from God's free love, and great Jehovah mercies: seeing and believing, that although there were but three persons believers in the earth with Christ, yet God will have his whole creation, although not any else did believe but these three, in and with Christ.—These are the seed of blessedness, maintaining the Christian Faith, That Christ laid down his life a ransom for all, and that every immortal creature is made perfect by God himself in Christ, These are those believers in whom all nations shall be blessed through Christ.—These believers are that seed of blessedness unto all the Creation: with them, in them, and by them the whole Creation shall receive blessedness through the mighty power of God in Christ. —Divine Light. 1646. p.13. That, Heathens, Hypocrites, and Devils have for a time damned themselves; many thousands for a time have been imprisoned in the pit wherein there is no water, But by the Covenant of General Redemption, Our God will deliver the prisoners out of the pit wherein is no water; Zech. 9.11,12. which out of Question is the pit of Hell. —Divine Light. 1646. p.19,20. That, They are Devils incarnate, who are or shall be found to deny the Covenant of General Redemption. —Divine Light. 1646. in Epist. To the Reader. That, For a time Millions of Thousands were damned, yet not damned to perish forever, for there is none can be damned totally, but only in their own account they are damned. —Divine Light. 1646. p.11. Errours about Natural mans free will, and Power to good supernatural. That, If God should deprive men of all ability and power to repent and to believe, and then should be still moving and persuading, still entreating and beseeching, urging and pressing them to believe with that patheticalnesse of affection wherein he expresseth himself in the Scriptures, even to those that perish, as well as to those that are saved, this would seem very hard, yea somewhat harder than injustice itself, but this is not so. If a King have caused a man's legs to be cut off, suppose he hath done it in a way of justice, yet if he should urge, press, and persuade such a man as this, whose legs he hath cut off, to run a race with those that have their limbs and are swift of foot, and should promise him with many expressions of Love exceeding great rewards, if he would quit himself in the race like a man, and come as soon to the goal, as they that run with him, this would be a carriage savouring more of a bloody and unmanlike insolency over the poor wretch in his misery, than of any real affection, grace, or respect towards him, or of any desire of his good: In like manner to conceive that God applieth himself with such moving and melting expressions of mercy, tenderness of bowels, love, grace, bounty, &c. towards his creature man (as Scripture from place to place emphatically asserts that he doth) yea towards very sinful and unworthy men, promising unto them life and glory and the great things of the world to come if they will believe, repent, and turn to him; and yet to suppose withall that these men to whom he maketh these rich and sweet applications of himself, are wholly destitute of all power to do what he requires of them in this case, to save them from destruction, and to confer the great things promised upon them, as viz. to believe and repent, is to represent the glorious God in his greatest expressions of mercy and grace and love unto the world, rather as laughing the world to scorn in that great misery wherein it is plunged, than as a God any ways truly desirous, or intending to relieve it. —The Divine Authority of the Scriptures, Asserted by John Goodwin, Lond. 1648. p.168,169. That, If Salvation were not to be had by Christ but through Faith, and condemnation came upon them through unbelief, and the condition of men were such that they could not believe, and God afforded them not power, then the eternal Ruin and damnation of the most part of men, was an inevitable effect of the death of Christ. —Fulnesse of Gods Love by L.S. 1643. p.61,62. compare also. p.64. That, If men in the state of nature, were unable to believe the Gospel when they heard it preached by the Ministers of Christ, then would it be the Ministry of life and righteousness no more than the Law was. —Fulnesse of Gods Love by L.S. 1643. p.47. That, The Gospel is the Ministry of life, not in itself only, but in respect of men's power to believe it, when it is preached or declared unto them. —Fulnesse of Gods Love by L.S. 1643. p.48. That, If Christ had spoken the things of God, plainly (not in Parables) it was possible if not probable, that they had seen, understood, and been converted. —Fulnesse of Gods Love. by L.S. 1643. p.116,117. That, If God should not make men capable of believing, I mean, endue men with such principles, abilities, or gifts of reason, judgment, memory, understanding, by the diligent improvement whereof, they might come to be convinced of a willingness or readiness in him to receive them into grace and favour, upon their repentance and turning to him (upon which conviction, that repentance and turning unto God, which we speak of always follows) they which are condemned would have their mouths open against God's proceedings with them thereunto, and furnished with an excuse. —Divine Authority of the Scriptures Asserted by John Goodwin. p.200. That, It were a needless thing, for Satan to blind the eyes of natural men, least the light of the glorious Gospel of Jesus Christ, should shine unto them, if they had not eyes to see and receive this glorious light of the Gospel, when it was declared unto them. Indeed men are not blind for want of eyes, but for want of light: and when light or truth is discovered to them, they have faculties suitable, fit and apt to receive it. —Fulnesse of Gods Love. by L.S. 1643. p.75. That, If the Gospel were the power of God only to believers, and to unbelievers a dead letter, then unbelievers were as right in their thoughts (to whom it was foolishness) as believers to whom it was the wisdom and power of God; yea it had been foolishness in unbelievers to have esteemed it any other then foolishness in the point of their salvation, as a means unto which end it was propounded to them: for their condition was more desperate, considered with these means then before, it being unable to bring them to faith, and so to life, and yet bringing condemnation on them for their unbelief. —Fulnesse of Gods Love. by L.S. 1643. p.43,44. That, Men, though wicked and sinful, yet would not be obnoxious to the judgment of God [i.e. sinful and wicked enough for him to destroy] if they could plead any tolerable excuse for their sins, or why they should not be destroyed. Now of all, and all manner of excuses in the world, that ever were alleged, or can be alleged by any man, for not doing what he was commanded to do, there is none more plausible, none more reasonable, or fair than this; to say that he was not able to do it, neither mediately nor immediately, or that it was a thing impossible for him to do; yea to be able to say this with truth, and out of knowledge, it is not properly to make an excuse (as we commonly take the word) but it is to speak that, which according to the strictest rules of reason and equity, ought to exempt a man from all censure and punishment, though he doth not that which was commanded him. —Divine Authority of the Scriptures. Asserted by John Goodwin. Lond. 1648. p.201. And a little after he adds; As to the objection wherewith this opinion perhaps is burthened in the thoughts of many, as viz. that it is an Arminian doctrine, and maintains free will with the like; We shall answer no more for the present but this, that if it be a doctrine asserted by Paul and Peter (as most assuredly it is) it ought to suffer no disparagement for being found among the Tenets of Arminius. —Ibid. p.202. That, It is a vain thing (and far from God) to exercise forbearance, and long-suffering in expectation of impossibilities, to wait when the Creature will do that which is impossible for him to perform: and then the forbearance of God could not (in any sense) be said to lead wicked men to repentance, but to destruction and ruin: For if God forbear never so long, they cannot repent, and the wrath of God comes on them for despising his patience and forbearance; and so the forbearance of God (instead of being rich in goodness) is rendered by this Doctrine, rich in wrath, in fire and brimstone, and such goodness might well be despised. —Fulnesse of Gods Love by L.S. 1643. p.45. That, Natural men may do such things as whereunto God hath by way of promise annexed grace and acceptation. A most dangerous errour, and of a sad consequence, as that which was charged upon Paul, when his adversaries accused him for teaching, that they were no Gods which were made with hands, Acts 19.26. For (doubtless) men are natural men, before they are spiritual and supernatural; and spiritual or supernatural they cannot be made, but by believing, and unto believing we all confess that God hath promised grace and acceptation. Therefore unless it be possible that natural men may believe; it is impossible that ever they should become spiritual, and if it be possible that they may believe, then may they do such things, whereunto God hath by way of promise annexed grace and acceptation. —The Divine Authority of the Scriptures asserted by John Goodwin. Lond. 1648. p.26. Errours against the true Nature and ground of Faith; and Justification. That, Men say that faith is supernatural, but how can it be above nature to believe that which we see sufficient ground to believe? and to believe any thing of which we have no plain ground or reason, is so far from being above nature, that it is below it, and proper to fools, and not to reasonable men. —Fulnesse of Gods Love by L.S. 1643. p.39 & 43. That, Those that are without (I mean without the Gospel written, or preached, upon such terms as it is preached amongst us daily) they also have sufficient means (if not large and plentiful) for believing. —The Divine Authority of the Scriptures asserted. by J. Goodwin. Lond. 1648. p.183. Yea the same Author saith, That they who have only the heavens, the Sun, Moon, and Stars, and the goodness of God in the government of the world, to preach the Gospel unto them, they also have reason sufficient (if not in abundance) to think the same thought, and judge the same judgment with the other (i.e. that have the letter of the Gospel) in the point in hand (i.e. in believing the Gospel) for having the Gospel (I mean the substance and effect of it, the willingness and readiness of God to be reconciled unto the world) preached unto them, by the Apostles aforesaid, the Sun, Moon, Stars, the patience, goodness, and bountifulness of God in the government of the world, they cannot reasonably think, but that it is of great weight and moment unto them, to believe that which is so taught them by such a glorious Ministry sent from God. —ibid. p.182. That, It is clear from the Scriptures, that all the world, even those that are most straitened and scanted in this kind, those that have not the letter of the Gospel, have yet sufficient means of believing granted unto them, of believing I mean (1.) that God is. (2.) that he is the rewarder of those that diligently seek him: which is all the faith or belief that the Apostle makes simply and absolutely necessary to bring a man unto God, i.e. into grace or favour with him.—Heathen men and those that want the History of the Gospel, have yet a sufficiency of means whereby to believe, and so to prevent the wrath and indignation which is to come. —ibid. p.186. That, Neither Paul nor James exclude or separate faithful actions, or acts of Faith, from Faith, or the condition of Justification, but absolutely requiring them as the only things by which the man is justified. —A Practicall Cathechisme by H. Hammond 2 Edit. Lond. 1646. p28. & p.36. Errours touching the state of those which are in Christ, in reference to the Moral Law, to Sin, and to the Perfection of their Holiness and good-works in this life. That, The Moral Law is of no use at all to a believer; no Rule for him to walk by, nor to examine his life by. And that Christians are free from the Mandatory power of it. Delivered by M. Randall and M. Simson; Witness M. Gataker. —Gods eye on his Israel. By Th. Gataker, BD. 1645. Lond. Epist to he Reader. p.17,18. Whence (it may well be) proceed those exclamations of one of them in the Pulpit, Away with the Law, Away with the Law: And that horrid speech of his, The Law cuts off a man's legs, and then bids him walk. —Ibid. p.18. That, The Law and Christ are two contrary things, whereof the one cannot abide the other. —Honie-comb of free justif. By John Eaton. Lond. 1642. p.449. That, By Sins Believers are as much nurtured and fitted for heaven, as by any thing else: And God fits believers for service in this world, by leading them into sins. —Comfort for believers, &c. p.48. [See the Declaration of the Assembly by way of detestation, p.5.] That, He that believeth that Christ hath taken away his sin, is as clean without sin, as Christ himself. —Honie-comb of free justific. by Jo. Eaton, Lond. 1642. c.3. p.25. That, It is as possible for Christ himself to sin, as for a child of God to sin. By M. Randall at Martins Orgars; witness M. Gataker. —M Gataker, Gods eye, epist. That, A child of God need not, nay ought not to ask pardon for sin, and that it is no less than blasphemy for him so to do. By M. Randall in private, and maintained in public by him. Witness M. Gataker. —M Gataker, Gods eye, &c. epist. p.18. That, Every elect vessel of God from the first instant of his being, is as pure in the eyes of God, I say, from the charge of sin, as he shall be in glory: No more sin shall be reckoned to him now, than he shall have in heaven. —D. Crisp's Serm. intit. Our sins are already laid on Christ, p.274,275. That, The Lord hath not one sin to charge upon any elect person from the first moment of Conception, till the last minute of his life, there is not so much as original sin to be laid on him.—Let me speak freely to you, and in so doing tell you, That the Lord hath no more to lay to the charge of an elect person, yet in the height of iniquity, and in the excess of riot, and committing all the abominations that can be committed, I say, even then, when an elect person runs such a course, the Lord hath no more to lay to that person's charge, than God hath to lay to the charge of a believer; nay, God hath no more to lay to the charge of such a person, than he hath to lay to the charge of a Saint triumphant in glory. —D. Crisp in the same Sermon, p272. That, If a man by the Spirit know himself to be in the state of grace, though he be drunk, or commit murder, God sees no sin in him. Averred by M. Simson; witness M. Gataker. —Gods eye on his Israel By T. Gatak. Lon. 1645. in Epist. to the Reader, p. 18. That, God doth not chastise any of his children for sin: nor is it for the sin of God's people that the Land is punished. Averred by M. Simson; witness M. Gataker. —Gods eye &c. Ibid. p.18. That, the fullness of the Godhead, the same fullness of the Godhead which is in Christ, dwells bodily in the Saints, in the same measure. Asserted by M. Erbury at Oxford, Dec. 11. 1646. —Account to the Parliament by the Ministers sent to Oxford. Lond. 1647. p.30. That, As well our works as persons, are perfectly holy and good. —Assertion of grace by Rob. Town. p.85. That, A Saint in this life, without any addition hereafter, is perfectly just, perfectly holy, completely glorious in this life, and is not capable of any addition after death in the least degree, by only in manifestation. —The Saints perfect in this life or never, by N. Coulin, an officer in the Army, London 1647. p.1,2. Errours against the Ordinances of Christ in general. That, The fullness of time is not yet come for Ordinances. —Smoak in the Temple, p.18. That, There is no Church, nor Ordinance yet; That if they did not end with the Primitive and Apostolic times, yet are they to begin as in the Apostolic times with gifts and miracles. The Seekers opinion. —Smoak in the Temple, &c. by Jo. Saltmarsh p.19. That, Heretofore we have seen much of God in our outward formal fellowships one with another in fleshly Ordinances; as baptism of water, and breaking of bread; but now happily Christ is crucified in all these things to us; and we find nothing but dead flesh there, nothing that can administer any spiritual comfort in any of these things; see nothing but form and bare flesh, bare water, bare bread and wine; insomuch that we now confess, that our highest attainments of the knowledge of Christ, hath been but a knowledge after the flesh; now here lies Christ crucified to all these things, and the soul dead to its wonted discoveries. —Antichrist in man by Joseph Salmon a member of the Army, Lond. 1647. p.31,32. Errours against the Lord's Day Sabbath. That, The true Christian Sabbath was the Father.—So as the spiritual Christian in the true discovery of God's fullness, lives in an eternal, every-day Sabbath, while some live in little more than the bare sign, or one day in the week. —Sparkles of glorie, by John Saltmarsh, Lon. 266,267. Errours against the Sacrament of Baptism. That, (1.) Infant-baptism is not so ancient as is pretended, but as now taught, is a late innovation. (2.) Antipædobaptism hath no ill influence on Church or Common-wealth. (3.) Infant-baptism cannot be deduced from holy Scripture. (4.) Infant-baptism is a corruption of the Ordinance of baptism. —Examen of M. Steph. Marsha's Serm. By Jo. Tombes B.D. Lond. 1645. in Title page. That, The Baptism of water was a legal washing, and therefore reckoned among things that are legal, Heb. 9.10. —Sparkles of glorie, by John Saltmarsh, Lon. 1647, p.29,30. That, John's Baptism, which was by water, did end at the coming of Christ. —Webbs Pamphlet against M. Edwards, p.6. That, There must be a second institution of Baptism with water, or else it is not of that weight, as many of our friends take it to be. Which institution (saith the same Author) I read not of in any part of the N. Testament. That, Baptism being but a shadow of Christ in the N.T. it is to go out, as the substance comes in; if not in use, yet in our esteem. —Becons Catechisme, London 1646. p.194,195. That, None ought to give Baptism now, because they cannot give the holy Ghost with it. —Smoak, &c. by John Saltmarsh, Lond, p.17. That, It is most certain, that the Baptism of infants is the greatest delusion, and a thing of as dangerous a consequence, as ever the man of sin brought into the world. —Vanityie of childish baptisme, par.2. p.30. Errours against lawful Oaths. That, It is not lawful to call a wicked person to swear, to pray; as being actions of God's worship. By Roger Williams. —M. Cottons letter examined and answered by Roger Williams, 1644. p.4,5. That, If it be Adultery to look to lust, it is also forswearing of man's self to swear at all: if one be Adultery, the other is Perjury: So that in preaching the Toleration, nay the duty of an Oath; you preach the Toleration, yea the duty of Adultery itself. —Simplicities defence by S. Gorton, London, 1646. p.22. That, "Thou shalt not take the Name of the Lord thy God in vain" is undoubtedly no more, than "Thou shalt not forswear thyself." —Pract. Catechisme. by H. Hammond, 2.Ed. Lond. 1646. p.120. Errours touching Marriage and Divorce. That, That Marriage is most just, which is made without any ambitious or covetous end: and if this liking and mutual correspondency happen betwixt the nearest of kindred, then it is also the most natural, the most lawful, and according to the Primitive purity and practice. —Little Non-such, Lond. 1646. p.13. That, The very next of kin may join in marriage both by custom and command: for example, we find that Sarah was Abraham's sister, whom he took to wife: a better precedent we cannot have, for he was the father of the faithful.—So naturally confident were the servants of God in propagating by the next of kind, that Lots daughters did not doubt to raise up seed to their father.—Lot might justly be blamed for drinking so liberally.—Yet we find no reproof upon the daughters, because what they did, was only for propagation according to the institution, and not to satisfy appetite. —Little Non-such, Lon. 1646. p.5,6. That, The prohibition of degrees in Leviticus, is to be understood only of fornication, and not of Marriage. —ibid, p.7. That, Indisposition, unfitness or contrariety of mind (betwixt man and wife) arising from a cause in nature unchangeable, hindering and ever likely to hinder the main benefits of conjugal society, which are solace and peace; are a great reason of Divorce, &c. —Doctrine and Discipline of divorce, by J. M. Lond. 1644. p.6. Peruse the whole Book. Errours against the future state of men's Souls after this life; denying the immortality of the Soul, and the actual being of Heaven or Hell till the day of Judgment; and of the torments of Devils till then, &c. That, Whole man (as a rational creature,) is compounded wholly Mortal, contrary to that common distinction of soul and body: And that the present going of the soul into Heaven or hell, is a mere fiction. —Mans Mortality by R.O. Printed at Amsterdam by J. Canne. 1643. Title Page. It is also called, The Hell-hatched doctrine of the immortal soul; in verses in commendation of the Book by N.C. That, Purgatory, limbus patrum, infantum, Prayers unto dead Saints, the Virgin Mary, and a world of such like fancies are grounded upon the invention of the soul: And that it fighteth against the Attributes of God, and undermineth Christ, undervalueth and lesseneth the purchase of his sufferings, and denieth the Resurrection. And the most grand and blasphemous Heresies that are in the world, the mystery of iniquity, and Kingdom of Antichrist depend upon it. —Mans Mortality. Amsterd. 1643. p.56. That, None ever entered into heaven since the Creation. —Mans Mortality. 1643. p.8. I may, and not without ground (saith the same Author) Positively affirm, That the place of glory for the dead Saints, is not yet, and shall not actually be, till the dissolution of those heavens, and this earth. —ibid. p.29. That, By the third Heavens and Paradise, in 2 Cor. 12.2,4. nothing else is meant, but such a rapture, as Daniel, Paul, John, &c. were in, when the Lord appeared to them in visions. —ibid. p.32. That, It is clear in Scripture that there is no resurrection of the natural body; but that resurrection spoken of, is the Resurrection of the body mystical, which is to be understood in two particulars (1.) A resurrection in this life out of a spiritual desertion.—(2.) There is another Resurrection of the mystical body, in respect of the Saints departed, concerning which Christ speaks to Martha.—And so this Resurrection spoken of in Scripture, is to be understood in a spiritual sense. —Scripture Prophecies opened by E. Avery. Lond. 1647. p.43,44. That, In the day of judgment—Christ shall appear, and all his Saints with him, which make but one incomprehensible God, one body, which is Christ: so this incomprehensible God, this Christ, the manifestation of the Father, shall appear in those living Saints, who shall live successively, and so this glorious manifestation shall come in more and more, until this incomprehensible God be comprehended in the Saints. And when it is thus, the body shall be clothed upon, and mortality shall be swallowed up of light, and these very bodies of flesh shall be annihilated, and brought to nothing. —Scripture Prophecies opened by E. Avery. Lond. 1647. p.45. That, The natural body is only a vail; and when this vail, which is the flesh, is put off, then man may be said to die, and then this vail, which is the body, returns to the earth, and the spirit returns to God that gave it. Now this shews that the reasonable soul, which is in all mankind, is God himself, who is in a wicked man, as well as in the Saints. —Scripture Prophecies opened by E. Avery. Lond. 1647. p.38. That, No man is yet in hell, neither shall any be there until the judgment, for God doth not hang first, and judge after. —Fulnesse of Gods love. by L.S. 1643. p.25. Not unlike unto this another saith. That, Hell is to come, else execution must go before judgment, which in a Commonwealth would be ridiculous injustice, as first to hang men, and then to judge them. —Mans Mortality by R.O. Amsterdam, 1643. p.25. That, Hell is a non-entity, and there can be no casting into hell, before hell be, which though it be ordained of old, Isa. 30.33. It is but in posse not in esse, till the Resurrection.—[The place of the damned] is that which we mean by Hell. —Mans Mortality by R.O. 1643. p.24. That, All other creatures as well as man, shall be raised and delivered from death at the Resurrection.—That, The death of the beasts is a part of the curse, that is to be taken away by Christ. —Mans Mortality by R.O. 1643. p.50,51. That, It is clear in Scripture, the wicked are not to be tormented till the day of judgment: for a spirit is not capable of torment, but when it is in the body, and so the spirit of the devil, that is in a wicked man, shall remain unto all eternity. —All the infernal spirits which have acted in the spirits of the children of disobedience, from the beginning of the world, shall be comprehended in one body, which is a spiritual body, the spirit of the devils: and so all these infernal spirits being comprehended in one, shall be manifested in the flesh of the wicked, when God shall say, go ye cursed, &c. And so it is clear from Scripture that all the infernal spirits shall be tormented in the bodies of the wicked who shall live until the day of judgment. —Scripture Prophecies opened. by E. Avery. Lond. 1647. p.45. The Errour of Toleration, Patronizing and promoting all other Errours, Heresies, and Blasphemies whatsoever, under the grossly abused notion of Liberty of Conscience. That, Little can be done, unless Liberty of Conscience, be allowed for every man, and sort of men, to worship God in that way, and perform Christ's Ordinances in that manner, as shall appear to them most agreeable to God's word, and no man punished or discountenanced by Authority for the same. —Compassionate Samaritan. p. 5. That, No detriment could redound either to Church or Common-wealth, by the Toleration of Religions, not Anti-political, but rather benefit, as we see by example in Holland, and Poland. —Mysteries discovered by P. Best. 1647. p. 14. That, (If security may be taken by the wisdom of the State for civil subjection) Why may not even the Papists themselves, and their consciences be permitted in the world? for otherwise, if England's Government, were the Government of the whole world, not only they, but a world of Idolaters of all sorts, yea the whole world must be driven out of the world. —And we desire it may be deeply pondered, what should be the kindling of the jealousy of God, to pour forth the blood of so many thousands of Protestants, by the bloody hands of the Papists (since most just he is and righteous in all his judgments) whether or no the Laws enacted, and violence offered, even to the consciences of the Papists themselves, have not kindled these devouring flames? —Queries proposed to the five Holland Ministers, &c. Lond. 1644. p. 8. That, It is the will and command of God, that (since the coming of his Son the Lord Jesus,) a Permission of the most Paganish, Jewish, Turkish, or Antichristian Consciences and worships, be granted to all men in all Nations and Countries. —Bloudy Tenent. 1644. (presumptuously dedicated to both Houses of Parliament,) Positions before the Epistle, § 6. That, An enforced uniformity of Religion throughout a Nation or civil State, confounds the civil and religions, denies the principles of Christianity and civility, and that Jesus Christ is come in the flesh. —Bloudy Tenent. ibid. § 10. These are some of those many horrid and prodigious opinions which do in these unhappy days swarm amongst us: which (not without much grief and horrour of spirit) we here recite, that by this small taste of their wormwood and gall, all the world may the better judge of the deadly bitterness [Rev. 8.10,11.] of the rest; and the more freely justify the fervour of our indignation against them all. All which, As they are a clear indication to us, of God's heavy judgment upon this Nation, whilest God hath sent upon so many, throughout the land, a spirit of infatuation, and strong delusion, that they should believe a lie, because they received not the love of the truth, that they might be saved [2 Thes. 2.10-12.]: so they are (without timely repentance) evident forerunners of swift destruction, impending those seducers and false-teachers, which have privily brought in such damnable Heresies [2 Pet. 2.1.]. And who ever have been the instruments (like raging waves of the Sea, thus foaming out their own shame [Jude 13.]) yet doubtless that old serpent called the devil and Satan [Rev. 12.9. & 2.24.] hath been the grand agent in propagating these stupendous Errours, with all his power and policy (especially in this time of Reformation,) that the way of truth may be evil spoken of [2 Pet. 2.2.], the endeavoured Reformation blotted and blasted, and his own kingdom advanced. All which Errours, Heresies, and blasphemies, with all others amongst us, we are confident we may, without the least breach of charity,5 to any the Authors, fautours, or abettours of them, utterly loath, execrate and abhor. Hoping that as God hath stirred up the Lords and Commons in Parliament, to publish their Ordinance, Concerning the growth and spreading of Errours, Heresies and blasphemies; setting apart a day of public humiliation to seek God's assistance for the suppressing and preventing the same:6 So in his rich mercy to England, he will at length find out some effectual means, by Authority of Parliament, for the utter abolition and extirpation of them all out of this distressed Church. III. Furthermore we are abundantly convinced, that, for Preservation and defence of the Faith [Jude 3.], against all undermining Errours, and of true Piety and Religion against all corruptions and Scandals of conversation, a well ordered Church Government, is most necessary and effectual. And are well assured that Jesus Christ, whom God hath given to be head over all things to the Church [Eph. 1.22.], hath the Government upon his shoulder [Isa. 9.6,7.], having all judgment and all Authority in Heaven and Earth, committed to him [John 5.22. Matt. 28.18.]: And that he hath sufficiently revealed in his word how he will have his Church governed now under the New Testament [2 Tim. 3.16,17. with 1 Cor. 12.28, Matt. 18.15-22.]: And that the Presbyterial Government (truly so called,) by Presbyteries, and Synods, in a due line of subordination of the lesser to the greater, with prosperous success exercised in the best reformed Churches, is that Government which is most agreeable to the mind of Jesus Christ, revealed in Scripture. Concerning which the Reverend Assembly of Divines, have long since drawn up, and presented to both Honourable Houses of Parliament, their Humble advise: which we conceive so agreeable to the Holy Scriptures, that we can readily submit thereunto our selves, and shall think the Church of England, not a little blessed of God, when by the countenance of supreme Authority, The Presbyterial Government and Discipline, shall be sincerely embraced and duly exercised in all the parts of this Kingdom. And such hath been our desire after the establishment of comely Order in this Church, that we have been willing to act and exercise (some necessary Cautions and Considerations,7 being first premised and published by us, for the clearing of our proceedings therein both to our own and others Consciences) those parts of this Government, which both Houses of Parliament have been pleased to own and establish: being encouraged by these earnests and first-fruits to wait for a more complete entertainment and establishment of the whole, when the Lord shall please further to smile upon us. And then we (with our Brethren) are confident this Government will make the Church of Christ amongst us, terrible as an army with banners, and like a strong and fenced City, against which the adversaries shall despair to prevail, but by making a breach in this wall, for when they have gained ground or gotten advantage, either the wall hath not been built, or being built hath been broken down, or not vigilantly maintained by the watchmen.8 Wherefore we sadly lament England's general backwardness to embrace, yea forwardness to oppose this Government, and therein her own mercy, whilst so many of all sorts set themselves against the Lord and against his Christ, saying, Let us break their bands asunder, and cast away their cords from us [Psalm 2.2,3.], we will not have this man to reign over us [Luke 19.14,27.]. Yet herein we stay and comfort our selves, that the Kingdom is the Lord's [Psalm 22.28. Matt. 6.13.]; at last Jesus Christ will prevail and become Lord of Lords and King of Kings, [Rev. 19.16. & 11.15.] as for all his enemies he will bow them with his Scepter, or else break them with a rod or iron, and dash them in pieces like a potters vessel, [Psalm 2.9. Luke 19.27.] and who knows but Christ may permit us to be unwalled by want of this Government for a while, to convince as by the mischiefs and miseries of an ungoverned Church, of our own folly and the necessity of his Government, and to demonstrate to all the world at last how precious and prevalent his Government is, in healing and recovering this dying Church thereby out of her innumerable, inveterate, and desperate maladies? As it hath been experimentally found successful in preserving the Church of Scotland from Errours, Schisms, and Heresies from their first Reformation hitherto. IIII. In order unto Reformation, and defence of Religion within these three Kingdoms, we shall never forget, how solemnly and cheerfully the sacred League and Covenant was sworn, with hands lifted up to the most high God; wherein the three Kingdoms stand engaged jointly and severally, sincerely, really, and constantly to endeavour the Reformation of Religion, in the Kingdoms of England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best Reformed Churches. On which Covenant the Parliament hath been pleased to lay so great a stress, as that they have not only enjoined it to be taken by all men above eighteen years of age throughout the Kingdom of England, and Dominion of Wales:9 But the Commons have also required it to be published on every monthly Fast-day,10 for the better remembrance and observation of it. We trust that they who have entered into it, did really and sincerely intend to perform it. For our own parts, we were, and are abundantly satisfied that Covenant-making with God, orderly undertaken by the previous conduct of those that are in Authority, in Church or Common-wealth, is a Sacrifice acceptable to God, and the usual and successful course which God's people have taken, both in former and later ages for the better facilitating and carrying on a thorough Reformation in matters of Religion, against all impediments and oppositions.11 That Covenant-keeping with God, is a duty of high importance, sincerely to be performed.12 That Covenant-breaking13 with God or man, is a most heinous and dangerous offence, condemned, threatened, and severely plagued by God.14 And that our Solemn League and Covenant, of September 27. 1643. is not only warrantable for the matter of it, and manner of entering into it, but also of such excellency and importance (if the Contents of it, and parties to it, viz. the three Kingdoms of England, Scotland, and Ireland, be well considered) that it will be very hard in all points to parallel it.15 And therefore as we did sincerely swear this Covenant with God, with all our heart, and with all our soul, much rejoicing at the Oath, with a true intention to perform it,16 and not for promoting any politic design: So we do believe and profess to the world, that we still stand as firmly engaged to the real performance of it with our utmost endeavors, as at the first taking of it; and that it is not in the power of any person or persons on earth to dispense with it, or absolve from it; Neither is this, nor any other Oath,17 otherwise to be interpreted, than according to the common, plain, and true Grammatical sense of it. Yet we cannot but observe to the great grief of our hearts, That this Solemn Covenant of our God, hath been, and is daily neglected, slighted, vilified, reproached, and opposed, even by too many that have entered into it; and that endeavours have been used wholly to enervate it, and render it useless; and that it hath been manifestly violated, to the dishonour of God, the prejudice of a real Reformation, the saddening of the hearts of God's people, and pulling down his dreadful judgments and vengeance upon us, and upon the whole Kingdom. V. But as if all the Errours, Heresies, Sects, Schisms, Divisions, Looseness, Profaneness, and breach of Covenant amongst us were small matters; what secret and subtle endeavours, projects, methods, and practices are there amongst us, (in stead of a much desired union betwixt such as do dissent, that they may walk together in one way, and of a real Reformation long expected and Covenanted for,) to bring in an universal, boundless, lawless, abominable, and intolerable Toleration, to the filling up of the measure of our iniquities, and the pulling down of God's fierce indignation upon this Nation? When under the late Prelatical Government (which yoke far too heavy for us to bear, the Lord hath wonderfully broken, and by our Solemn Covenant, and Covenanted endeavours, removed it from our shoulder, of which great mercy we desire still to retain a most grateful remembrance) when (we say) under Prelacy, Arminianism, Popery, Superstition, Profaneness, and divers sinful Innovations in Doctrine and Worship did secretly slide in amongst us, and were so far connived at and countenanced by some in Authority, as to become the high-way to preferment; How deeply were the hearts of the godly wounded, God being thereby dishonoured, Godliness supplanted and persecuted, and National judgments feared! In midst of which fears and troubles this was some stay, that these were not so much National sins (the public laws and supreme judicatories of the Nation not patronizing them) as the exorbitancies and illegal miscarriages of some particular persons. For healing of these evils, how intensely was a well constituted Parliament longed after and desired! And when this present Parliament was unexpectedly called, all good men promised to themselves a speedy and thorough Reformation of Religion, having from this Parliament many encouraging foundations of hope, not only by their Protestations, Declarations, Remonstrances, and their Solemn Covenant: but also by some hopeful beginnings of Reformation. By all which, not only our hearts, but the hearts of the faithful generally throughout this Kingdom were even lifted up to heaven with joy and expectation of the happy and glorious days of Reformation, which this weather-beaten Church was not like to see. But when we look upon the present rueful, deplorable, and deformed face of the affairs of Religion as they stand at this day, our spirits are amazed; our hearts are overwhelmed; Our words are swallowed up! [Job 6.3.] How shall we speak? how shall we hold our peace? And yet where shall we pour out our complaint? While the people of the Land generally prepare not their hearts for the God of their fathers [2 Chron. 20.33.]; while others politickly say, The time is not come, The time that the Lord's House should be built [Hag. 1.2.]; and while a third sort Tobiah and Sanballat-like [Neh. 4.6-8] oppose, affront, and discourage this spiritual Fabric, Reformation is delayed, and the House of the Lord lies waste. While we have slept, the envious man hath bestirred himself to sow tares. Instead of an establishment of Faith and Truth, we swarm with noisome Errours, Heresies, and Blasphemies: Instead of unity and uniformity in matters of Religion, we are torn in pieces with destructive schisms, Separations, Divisions, and subdivisions: Instead of true piety and power of Godliness, we have opened the very floodgates to all impiety and profaneness: Instead of submitting to the government of Christ, we walk in a Christless looseness and licentiousness: Instead of a Reformation, we may say with sighs, what our enemies heretofore said of us with scorn, we have a Deformation in Religion: and in a word instead of Extirpation of Heresy, Schism, Profaneness, &c. we have such an impudent and general inundation of all these evils, that multitudes are not ashamed to press and plead for a public, formal, and universal Toleration. Forasmuch therefore, as it is clearly evident to us; That Schisms, Divisions, Heresies, and all profane looseness, are manifest works of the flesh, so sinful and damnable in their nature, that they which do such things shall not inherit the Kingdom of God [Gal. 5.19-21. & 2 Pet. 2.1. & 1 Cor. 6.9,10.]; (2) And that the children of light should be so far from having any fellowship with the unfruitful works of darkness, as that they ought to reprove them [Eph. 5.8,11.], to avoid such as practice them [Rom. 16.17. Titus 3.10,11.], to abstain from all appearance of evil [1 Thes. 5.22.], and to hate the very garment spotted with the flesh [Jude 23.]. (3) That the civil Magistrates have sufficient warrant from holy Scriptures, not only to punish Seditions, Treasons, Murders, Adulteries, Thefts, and other offences against Righteousness and Sobriety in the second table; but also to inflict punishment upon offenders for professed Atheism, false Doctrines, Idolatries, Blasphemies, Sabbath-profanations, and other transgressions against true piety and Religion in the first Table of the Decalogue [Job 31.26-28. Deut. 13.6-12. & 17.2-8. Zech. 13.2,3. Levit. 24.11-17. Neh. 13.15-22. Rom. 13.3-5. & 1 Tim. 2.1,2.]. (4) That those in Church and Common-wealth, that have respectively, according to the Sphere of their authority,18 restrained and punished the fore-cited evils have been approved, commended, and sometimes rewarded of God himself: but those who have either practiced them themselves, or have indulged or tolerated them in others, have been reproved, condemned, threatened, and plagued of God for so doing.19 (5) That a public and general Toleration, will prove an hideous and complexive evil, of most dangerous and mischievous consequence, if ever (which God forbid) it shall be consented to by Authority; for hereby, (1) The glory of the most high God will be laid in the very dust; (2) The Truth of Christ, yea all the fundamentals of faith will be razed to the ground; (3) All Christ's Ordinances, officers, worship, Religion and the power of godliness, will be utterly overthrown; (4) Thousands and ten thousands of poor souls which Christ hath ransomed with his own blood, shall hereby be betrayed, seduced, and endangered to be undone to eternity. (5) Magistracy, and Ministry, and with them Religious and comely Order in Church and Common-wealth, will be plucked up by the very roots. (6) Reformation of Religion in Doctrine, Worship, Discipline, and Government, shall be utterly made void. (7) England shall be swallowed up with Sects, Schisms, Divisions, disorders, contentions, and confusions; and become an odious sink and common Receptacle of all the prodigious Errours, lies, heresies, blasphemies, Libertinism and Profaneness in the world, so that Rome itself shall not be a more odious puddle and cage of all abominations and uncleanness. (8) The godly shall sit down and lament us. (9) The wicked shall rise up and insult over us. (10) All the Nations about us shall be amazed at us. (11) All the reformed Churches shall be ashamed to own us: They shall all cry out against us. "Is this England that Covenanted and swore to the most high God, to endeavour such a Reformation, and extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found contrary to sound Doctrine and the power of Godliness; and after so long travail hath she now brought forth an hideous Monster of Toleration? Hath England been nurtured with God's sore judgments, sword, famine, and pestilence: and doth she trespass yet more against the Lord in the days of her distress [2 Chron. 28.22.]? Hath England heretofore had such a large series of Gospel enjoyments, such a long time of peace, such a confluence of prosperity; and of late so many deliverances from heavy pressures, secret plots and open force, and so many reviving unexpected victories over her enemies, and doth she now render to the Lord for all his benefits a detestable Toleration? doest thou thus reward the Lord, oh foolish England and unwise [Deut 32.6.]?" (12) And to conclude, seeing we have just cause to fear, if this Toleration shall be entertained amongst us, the righteous God of heaven and earth will be provoked to plague us yet seven times more, and at last to translate his very Gospel and Kingdom (which is England's only glory) from us unto another Nation [Matt. 21.33-45.]. Therefore upon all these considerations, We the Ministers of Jesus Christ, do hereby testify to all our flocks, to all the Kingdom, and to all the reformed Churches, as our great dislike of Prelacy, Erastianism, Brownism and Independency: so our utter abhorrency of Antiscripturalism, Popery, Arianism, Socinianism, Arminianism, Antinomianism, Anabaptism, Libertinism, and Familism, with all such like, now too rife amongst us; and that we detest the fore-mentioned Toleration, so much pursued and endeavoured in this Kingdom, accounting it unlawful and pernicious. And whosoever they be that shall presume in any respects to make themselves accessory thereunto, and the mischiefs that will inevitably follow thereupon; yet for our own parts we hope that both in the Court of Heaven, and our own Consciences, before God and man, we shall be reputed guiltless. Thus we have thought it necessary for us, at such a time as this is, with all sincerity, fidelity, zeal, and humility, (1) To own the Truth of God, (2) To disclaim the raging Errours and destructive Divisions of these times, (3) To declare for that Government which we conceive to be most agreeable to Scripture; (4) To avouch that Covenant which we have sworn to God in reference unto all these, (5) and to disavow that Toleration wherein we conceive none can engage without much sin. And all this we have done without any desire or intention to discontent or irritate any contrary party by any personal reflexions, or to blaze abroad our selves in any humour of vain-glory: but in the integrity of our hearts to discharge our duty conscientiously, in appearing for God, his Truth and Cause of Religion, when so many appear against them: If the world shall frown upon us for our faithfulness, let them remember, it is for God, and the love of Christ hath constrained us [2 Cor. 5.14.], for whom, we hope, we shall hold neither our liberty, blood, nor our lives dear unto us, that we may do him or his Truth any service thereby [Acts 20.24. & 21.13.] who himself first loved us so dearly, as to wash us from our sins in his own blood [Rev. 1.7.], On him we cast our selves, and the whole cause of Religion in this Kingdom, who is able to do therein abundantly above all that we can ask or think; often Remembering those words of our blessed Lord, Whosoever shall confess me before men, him will I confess also before my father which is in Heaven: But whosoever shall deny me before men, him will I also deny before my father which is in Heaven [Matt. 10.32,33. & Luke 12.8,9.]. And, Whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed when he shall come in his own glory, and in his father's, and of the Holy Angels [Mark 8.38. & Luke 9.26.]. Subscribed by us Decemb. 14. &c. 1647. John Downame Pastor of Great Allhallowes Thames-street. And. Janeway Min. of Allhallows in the Wall. Arthur Jackson Pastor of Michaels Wood-street. Jo. Wall Minister of Michael Cornhill. Char. Offspring Pastor of Antholins. Henry Robrough Pastor of Leonards East-Cheap. John Fathers Pastor of George Southwark. Sa. Clark Minister of Bennet Fynk. Tho. Cawton Past. of Bartholomewes Exchange. Ja. Nalton Pastor of Leonards Fosterlane. Ja. Cranford Pastor of Christophers. Fran. Roberts Pastor of the Church at Austins. Lond. William Jenkyn Pastor of Christchurch. Lond. Elidad Blackwell Pastor of Andrew Vndershaft. Fulk Bellers Preacher of the Gospel at Michaels Cornehill. John Wallis Minister of Gabriel Fen-Church. Ro Mercer Minister of the Gospel. Christopher Love Pastor of Anne Aldersgate. Lo. George Fawler Minister of Bridewell. Matthew Haviland Pastor of Trinity. Pet. Witham Pastor of Albanes Woodstreet. William Harrison Minister of Grass Church. W. Wickins Pastor of Andrew Hubbard. Fran. Peck Minister of the Gospel. John Sheffield Minister of Swithins. Thomas Gouge Pastor of Sepulchers Lond. Ra Robinson Pastor of Mary Woolnoth Lumbardstreet. Lond. William Taylor Pastor of Stephens Colemanstreet. John Glascock Min. of Mildred Bread-street. William Blackmore of Peters Cornhill. Nath. Stanyforth Min. of Mary Bothaw. Lon. Thomas Whately Pastor of Wool-Church. Thomas Watson Pastor of Stephens Walbrook. Lond. John After Minister of Allhallows Stayning. Arthur Barham Pastor of Helens. John Stern of Andrews Wardrobe. Joseph Thompson Pastor of Olaves Silver-street. Stephen Watkins Minister of the Gospel at Saviours Southwark. Iohn Crodacott Minister of the Gospel at Saviours Southwark. Although we whose Names are hereafter subscribed do not think it fitting for us to sign the first and third branches of this Testimony, relating to the Confession of Faith, and Directory for Church-Government, advised by the Assembly, (which we as members of it did tender to the Honourable Houses, and still wait upon their pleasure therein,) yet as Ministers of the Gospel within the Province of London, we do with our brethren willingly subscribe the rest, against Errours, Heresies, Blasphemies, and Toleration of them, and touching the Solemn League and Covenant. William Gouge Pastor of Blackfriers. Lond. Tho. Gataker Pastor of the Church at Rotherhith. George Walker Pastor of Iohn Evangelists. Daniel Cawdrey Preacher at Martins in the Fields. Nicolas Proffet Minister of Fosters. Anthony Tuckney Minister of Michaels Quern. Edm. Calamy Pastor of Mary Aldermanbury. Simeon Ashe Minister of Michael Basingshaw. Tho. Case Minister of Mary Magd. Milkstreet. La. Seaman Minister of Alh. Breadstreet. Stanley Gower Minister of Martins Ludgate. Henr. Wilkinson Min. of Dustans in the East. Anthony Burgesse Minister of the Gospel at Lawrence Jewry. F I N I S. Footnotes: 1.Saltmarsh Smoak, p. 18.; Bacons Catechisme, p 194, 195.; Saltmarsh, Sparkles of glorie, p. 29,30. & p. 266. 2. Solemn League and Covenant, published by authority of Parliament, Septemb. 27. 1643. 3. Phil. 1.7,17. Observa iterum benè locutionem de Evangelÿ defensione. Nam cum tanto honore nos Christus dignetur, que excusation si causæ ejus fuerimus pravaricatores? Aut quid nobis expectandum si illam nostro silentio prodiderimus, nisi ut nostram vicissim deserat qui solus apud Patrem Advocatus, vel Patronus est noster? Calv. in loc. 4. This is evident in the Ecclesiastical Historie of Eusebius and others. In Tertullian, Ireneus, Augustine, and many ancient Fathers, but especially in the Catalogus Testium veritatis. In the Centuriators Ecclesast. Hist. Who in the fifth Chapter of every Century, De hæresibus, recite both the heresies, and those that witnessed against them for 1300 years after Christ, and more succinctly in Alsted. Thesaur. Chronolog. Chron. xxxvij, p. 366 to 377, who brings down his Catalogue to Ann. 1628. 5. Maledicta sit charitas, quæ servatur cum jacturâ doctrinæ fidei cui omnia cedere debent, charitas Apostolus, Angelus è cælo, Luth. in Epist. ad Galat. 6. Ordin. of 4. Feb. 1646. 7. See certain Considerations and Cautions agreed upon by the Ministers of London and Westminster, and within the lines of Communication, June 19. 1646. according to which they resolve to put the Presbyterial government into execution upon the Ordinances of Parliament heretofore published. 8. Reformation of Church Government in Scotland. p. 3. 9. Ordinance of Feb. 5. 1643. 10. Die Veneris 29. January. 1644. Ordered by the Commons Assembled in Parliament, That the Solemn League and Covenant be on every day of Fast, and Public Humiliation, publicly read in every Church and Congregation, within the Kingdom, and that every Congregation be enjoined to have one of the said Covenants fairly printed in a fair letter, in a Table fitted to hang up in some public place of the Church to be read. 11. As in the days of Joshua, Josh. 24.25-27. Asa, 2 Chron. 15.12, &c. of Jehoiada, 2 Chron. 23.16, &c. of Hezekiah it was intended. Of Josiah, 2 King 23.3, &c. with 2 Chron. 34.31,32. of Nehemiah, Neh. 9.18. & ch. 10 throughout. 12. Psalm 50.5. with 14. Eccles. 5.4-6. 13. A Truce-breaker is reckoned up among the vilest of Christians, 2 Tim. 3.3. So a Covenant-breaker is listed among the worst of Heathens. M. Nyes exhort. at the taking of the Covenant. Septemb. 25.1643. p.5. 14. Rom. 1.31. 2 Tim. 3.3. Jer. 34.18-22. Ezek. 17.12-22. 2 Sam. 21.1,2, &c. compared with Joshua 9.15. 15. Such an Oath as for matter, persons, and other circumstances, the like hath not been in any age or Oath we read of in sacred or human stories, yet sufficiently warranted in both. The parties engaging in this League and three Kingdoms, famous for the knowledge and acknowledgement of Christ above all the Kingdoms in the world. M. Nyes Exhort. at taking of the Covenant. Sep. 25. 1643. pag. 1. Again, This Oath is such, and in the Matter and Consequence of it of such concernment, as I can truly say, it is worthy of us, yea of all these Kingdoms, yea of all the Kingdoms of the world; for it is swearing fealty and allegiance unto Christ the King of Kings; and a giving up of all these Kingdoms, which are his inheritance, to be subdued more to his throne, and ruled more by his Scepter, upon whose shoulders the government is laid—ibid. p. 2. 16. And as for your Reverend brethren, that are Ministers of the Gospel, there is yet another obligation will lie upon you; let us look to ourselves, and make provision to walk answerable to this our Covenant for the Gospel's sake; It will reflect a great aspersion upon the truth of the Gospel, if we should be false or inconstant in any word or purpose, though in a matter of less consequence, as you can easily collect from that Apology of Paul, 2 Cor. 1.17,18. how much more in such a case as this is, if we should be found to purpose, nay more, to vow, and Covenant, and to swear, and all this according to the flesh, and with us there should be, notwithstanding all these obligations, yea, yea, and nay, nay, Ibid. p. 5. 17. Synops. Purior. Theolog. Disp. 20. § 21. Andr. Riveti Comment. in Psalm 24 & Explic. Decal. p. 76 b. Lagdun. 1637. G. Ames. De Consceint. l. 4. c. 22. Quest. 6. C. Eras. Brockmand. 18. Artic de Lege c. 8. Quest. 4. De Iurament. promissor. obligatione, A Rob. Sandersono, in Acedem. Oxon. Profess. Reg. Prelect 2. Sect. 3,4, &c. 18. Moses Ex. 32.27,28.; Elijah 1 Kings 18.30-41.; Asa 1 Chron. 15.12-16. compared with 19.; Hezekiah 2 Chron. 31.1,20,21. & 2 Kings 18.1-8.; Josiah 2 Kings 23.4-26.; And Manasses after he was humbled, 2 Chron. 33.15. 19. Solomon 1 Kings 11.4-12.; Jeroboam 1 Kings 12.28-13.2.; Tolerating of the High places. 1 Kings 15.24. & 2 Kings 12.3. & 14.4. & 15.4,35. & 2 Chron. 15.17. & 20.23. & 33.17.; Jehu, 2 Kings 10.31,32.; The Angel of the Church at Pergamus, Rev. 2.14,15.; The Angel of the Church at Thyatira, Rev. 2.20, &c. Return to Homepage   A TESTIMONY OF THE Ministers in the Province of Salop, TO THE Truth of Iesus Christ AND TO The Solemn League and Covenant, As ALSO Against the Errors, Heresies, and Blasphemies of these times, and the Toleration of them. Sent up to the Ministers within the Province of London, Subscribers of the First TESTIMONY. L O N D O N: Printed by F.N. for Tho.: Underhill at the Bible in Woodstreet. M.DC.XLVIII.     THE TESTIMONY OF Divers Ministers in the Province of Salop, to the Truth, &c. Having with singular contentment of minde, and sweet refreshment of spirit, perused the Testimony of our Brethren of the PROVINCE OF LONDON to the truths of Jesus Christ; and against the Errors, Heresies, and Blasphemies of these times, unto which we, as they, by a solemne Covenant with hands lift up to God have ingaged our selves; Our zeal for the glory of God, and regard of the souls of our brethren in which all have equall interest will not suffer us in this common cause to keep silence. And though it were easie to added to the Catalogue of Errors, Heresies, and Blasphemies, under sundrie heads there layd down (our Age being as dishonourably fruitfull as any other in these monstrous births, to the ruine of souls) as also to manifest our attestation, to the opposite truths, according to the clear light of Scripture, and Confession of Reformed Churches; yet we shall at present for the one content ourselves in the avouching of our ready assent, together with our Brethren, to the Confession of Faith presented to both Honourable Houses of Parliament, by the Assembly of Divines, called together, and yet sitting by their Authority, in which the truth of Christ in the necessary concernments of Faith, Worship, and Discipline, we conceive are piously, prudently, solidly, and fully asserted. And for the other, to declare to the world, our utter detestation, as of the particulare errors, heresies, and blasphemies there enumerated, so of all others of like nature, standing in equal opposition, to the orthodox truth before mentioned, yet freely acknowledging, that some stand at a great distance from other in the degree of their danger, few ages bringing forth the parallel to sundrie of those which for everlasting detestation are there witnessed against. And further, we concur with out reverend Brethren, that the happiest expedient for prevention, obstruction, and extirpation as well of errors in Doctrine, as scandals in conversation, is a speedie and happie perfecting of the Government begun, and in many places in some degrees of it now in prosecution; being fully perswaded that it is consonant to the rule of Scriptures and primitive practise in the Apostles times, and are confirmed therein by the happie blessing wherewith, experience testifieth it hath been honoured in severall Reformed Churches, whiles other platforms (how specious soever, with which some piously affected have been taken) have been almost as soon as set up blasted, not alone with wofull divisions and schismes, but abominable heresies, and apostaties. And though we can willingly joyn hands with many brethren, whom we highly reverence, (that are of different judgement from us) yet from our souls we detest, the thought of such licentiousnesse, viz: That opinions eminently destructive to pietie, and publick peace, threatning and working the speedie ruine of Souls, should finde connivance, and TOLERATION amongst us; being well assured, that the Christian Magistrate cannot answer his neglect before Gods tribunall, if he be not a revenger to execute wrath on these evill doers; spirituall as well as temporall adulteries, being an iniquitie to be punished by the Judges, which if our godly Governors in the dayes of our progenitors, had not beleeved, and accordingly acted, they had never served Gods providence in fulfilling the prophesie, that the Ten horns shall hate the whore, and shall make her desolate and naked; Babylon had yet been in her pomp, and we their posteritie had been yet in that blindnesse and bondage. And for that Covenant in which we stand with such solemnitie ingaged, we trust we shall in all junctures of time esteeme to be sacred, well knowing the judgements of God upon Nations and persons false in Covenant, fearing that for this our Nation alreadie suffers. Thomas Cook Pastor of Drayton magna Tho: Porter Pastor of Whitchurch. Francis Boughey Pastor of Hodnet. Aylmer Houghton Pastor of Prees. Andrew Parson Pastor of Wem. John Bisby Pastor of Edstaston. Thomas Wright Pastor of Kinnersley. Peter Nicolls Pastor of Adderly. Isaac Martin Rector of Bolas. Robert Benny Rector of Ightfield. William Gower Minister of Morton Corbet. Robert Powford Minister of Vppington. Humphrey Chambers Minister of Sterchley Richard Fowler Minister of Longford. Henry Vaughan Pastor of Moreston-say. John Malden Pastor of Cheswardine. Richard Sadler Preacher at Whixall Edmund Barton Pastor of Brosely. George Baxter Pastor of Little Wenlock. Geroge Adeney Pastor of Wenlock mag: Gilbert Walden Pastor of Bridgnorth. Thomas Busby Pastor of Kimberton. Michael Thomas Rector of Stockton. JonadabBirch Pastor of Shifnall. Michael Richards Minister of Madely Thomas Adney Pastor of Easthope. Edmund Paston Pastor of Halesowen. Will:Martin Rector of Sidbury and Billingsley. Reginald Corbet Minister of Tasley. Richard Knot Minister of Barrow. Thomas Niccolls Minister of Astley Abbots. Richard Hayes Minister of Morveild. Jacob Iephcot mag:art. John Spilsbury Pastor of Chetton. Thomas Froysel Pastor of Clun. Samuel Hildersam Rector of Westfelton Ia: Wilding Rector of Sillatton. Francis Browne Rector Shrawardine. Stephen Lewis Pastor of Baschurch. Richard Payne Minister of Nestrange Thomas Watmore Vicar of Riton. John Soothil Minster of Monford. William Rock Minister of Aston. Francis Wright jun. Preacher of Hadnal. Francis Garbett Pastor of Wroxeter. James Betton Doctor of Divinitie & Pastor of Worthen. Francis Wright Pastor of Wellington. Thomas Blake Minister of Alkmonds Salop. Samuel Fisher Pastor of Maryes Salop. Robert Alderson Min: of the first portion of Pontisbury. Samuel Smith Pastor of Cund. Timothy Hammonds Minister of the second portion of Pontisbury John Andrews Minister of Pulverback. James Smith Pastor of Vptonmag: George Barkley Rector of Maynston. Edward Wall Minister of Abberbury. William Stammer Pastor of Atcham. The Letter wherein the fore-recited Testimony was inclosed, to some Ministers of London. Reverend and dearly respected Brethren: When the Testimony of the Ministers within the Province of London came first to our hands, and we had perused and weighed the Contents of it; as it gave us occasion to magnifie the Name of God (whose truth and glory to the shame of this famous Church and Kingdome, have been so barbarously torn and wounded) for engaging the hearts, and hands of his servants in such a worke, more worthy of their blood, then of their pens for testimony; so it began to awaken the thoughts of diverse to consider, that all the Lords watchmen through the Nation, were equally concerned, as one man to stand up for the defence of the Gospel, to contend for the faith once delivered to the Saints, to joyne hearts, hands, prayers, tears, and all that they are able to contribute in this Common Salvation. Hereupon though we know that the glory of truth, needs no witnesse from men, being in its own native luster and strength (as the Sun in its brightnesse) able to scatter and dispell all the stinking evaporations of the bottomles pit, which the Prince of darknesse and father of lyes sends out to ecclipse it; And though we are assured that adored providence which now suffers them, (as knowing, how to serve his own glorious purpose by the permission) will in due season look upon them, as Hels cursed of spring, Truths enemies, the Churches troublers, and speake them to their own place againe. Yet being of the number of those that are friends of truth, and (as we trust) receive and love it in sincerity, are imployed in the studie of Truth, have seen, and tasted some what of the beauty, and sweetnesse of it and how unworthy soever, have obtained this grace to be trusted with the keeping, and dispensing of it, in which we tremble at the thought of being found unfaithfull, we have with other of our Brethern freely subscribed the inclosed paper, wherein you have a weake yet hearty expressions of our concurrence with the rest of the Ministers of Jesus Christ, in their faithfull Testimonies, given to Gospel Truth; to the solemn League and Covenant, and against the errors, heresies, and blasphemies of the times, and the licentious Toleration of them. We put it upon our account to be lasht by the tongues of some not onely professed and adversaries, but also such whose discretion hath such forwardnesse in distaste; But this we trust shall not move us, making it our humble request to the Father of lights, that we may be as ready to seal this Testimony with our lives, as to subscribe it with our hands, (not knowing what is reserved for you, or us, but seeming grounds of fear, that the jealous God is at hand, (if his wrath be not averted) to take up a Controversie with this land, (as for other abhominations, so ) for its evident unfaithfulnesse to God, and fearfull Apostacy from the purity of Doctrine; we hold it safest to be found in the discharge of our duties, not amongst those that draw back from the Truth, but bear witnesse to it, casting ourselves upon the streame of Providence, and resting on God for an happy issue. Your Brethren, and fellow-Servant in the Labours of the Gospel. FINIS: Return to Homepage [Solemn Testimony Against Toleration by the Commissioners of the General Assembly of the Church of Scotland.] A S O L E M N   T E S T I M O N Y Against TOLERATION, and the present proceedings of the Sectaries and their Abettors, in ENGLAND, in reference to RELIGION and GOVERNMENT. By the COMMISSIONERS of the GENERAL ASSEMBLY of the Kirk of SCOTLAND. With the Answer, of Parliament, to the said TESTIMONY. [1649] KILMARNOCK: PRINTED BY J. WILSON, BOOKSELLER. M.DCC.LXXXIII. EDINBURGH 16. Jan. 1649. Postmeridiem. A necessary and seasonable Testimony against Toleration, and the present proceedings of Sectaries and their abettors in England, in reference to religion and government; with an admonition and exhortation unto their brethren there, from the Commissioners of the General Assembly of the kirk of Scotland. ALBEIT the work of reformation in these kingdoms hath engraven upon it so many, and so lively characters of the truth, and power, and wisdom of Jesus Christ, as gives unto us sufficient grounds of hope that he will bring forth the head-stone of his house with shoutings, unto the shame of his adversaries and refreshing of his people; yet the sense which we have of our duty, in regard of our station and trust, the danger that threatens religion and government, together with the desire which we have to restore those that are fallen, to strengthen the weak, and to comfort the afflicted in England, calls upon us to give public testimony against the present proceedings of sectaries and their abettors in that land, and to speak a word of admonition and exhortation to our brethren there. It hath been unto us, and we make no doubt unto the protestant churches abroad, matter of much sorrow and grief of heart, that after so many sufferings from, and wrestlings with the popish, prelatical, and malignant party; and after that they are brought down by the mighty hand, and stretched-out arm of the Lord, there should arise in their stead another to oppose his work in these kingdoms: And it adds unto our affliction that they be such as profess for Jesus Christ, and pretend unto holiness, and seemed once to build with ourselves, whilst now their way is become grievous, and goes down unto the gates of death, as tending to overturn religion, destroy the league and covenant, and to raze the foundations of government. It shall not now be needful to fall upon an enumeration of all these errors which have sprung up in England of late: A few years past have brought forth more and more dangerous opinions in that one kingdom, than many preceding generations in all the churches of Christ, so evil and bitter a thing it is to leave every man to his own fancy, and the vineyard of the Lord without a hedge. The late general assemblies of the kirk of Scotland and their commissioners, have born testimony against independency, erastianism, anabaptism, antinomianism, arminianism, socinianism, familism, scepticism, &c. And the ministers of the province of London, and many others have more particularly reckoned and condemned the errors which men of corrupt minds there have run into. We bless the Lord for every faithful witness and desire to put to our seal that his testimony is true; but of all things it most afflicts our spirits, and we cannot but look upon it with horror and amazement, that in a land covenanted with God, after Satan hath been so cunning as to sow the seed of so many heresies and errors, he should now prevail so far upon the spirits of men, as to make them instrumental to plead for a toleration unto all errors, and to endeavour that this monstrous iniquity may be established by a law, and that of so large extent, as carries no exception, but express popery and compulsion. The first whereof leaves latitude enough to take in any papists whatsoever, if he can but a little dissemble the grossness of his way, and the latter doth not obscurely point at those, who plead for the government of Jesus Christ by presbyteries, and hold that all men are to walk according to the rule of the word of God: Is this all the favour and approbation, that such may expect to be ranked amongst the worst of papists? There are many devices in the heart of man; but the counsel of the Lord shall stand; and he will give unto his people a nail in his holy place. We have searched after the mind of Christ, and have traced the footsteps of the prophets and apostles, in the Old and New Testament: and no where can we find in the scriptures of truth, either precept or precedent allowed of God for toleration of any error, much less did it ever come into his mind, or did he speak to any of his servants concerning a toleration of all error. As that infinitely glorious divine Essence is one in himself most holy, most righteous, most true, so hath he given unto the children of men, one eternal, unchangeable law, according to the rule whereof they are to square their profession, and order their conversation: Therefore as his justice requires in the covenant of works that we should walk according thereto without declining to the right hand or to the left, so he in his mercy promises in the covenant of grace to give unto his people one heart and one way to fear him for ever: And in both covenants they are obliged to walk after the rule of this law. It is acknowledged by many of those with whom we have now to do, that no liberty is to be allowed unto men in the breaches of the duties of the second table, which we owe unto our neighbours, but that if a man sin against his neighbour, and disturb the peace of the common-wealth, he is to be restrained and punished: Can there any solid reason be given why it should not also be thus in regard of the duties of the first table which we owe unto God? Is not one Lord author of both? hath not conscience influence upon both? Is not the Lord's glory interested in the one as well as in the other? Doth not his image shine as brightly, and may it not be as much defaced in the one as in the other? Are the things of God less precious than the things of men, and that which concerns the soul less to be cared for than that which concerns the body? or are we more to value our own damage than the Lord's dishonour? We know that no man hath dominion over the conscience: But the Lord who made it, exercises his sovereignty therein; and he hath set a law unto the spirits of men, after the rule whereof they are to order both their judgments and affections; and hath given power to those whom he clothes with authority, which they are to exercise in these things so far as they are manifested in expressions and actions unto the dishonour of his name, and hurt and prejudice of others: All those who have their senses in any measure exercised in the word of God will acknowledge that it is repugnant thereto, that any who are clothed with power œconomic, ecclesiastic or politic, should connive at any error in any of these that are subject to their jurisdiction, or allow it liberty by a law. Abraham did command his children and his household to keep the way of the Lord, and to do justice and judgment, Gen. 18.19. Jacob took order for purging of his household and all that were with him, from all the idols and strange gods that were amongst them, Gen. 35.2. David will have none of those who tell lies, but such as walk in a perfect way, to be in his house, Psalm 101. And the apostle Paul will have all pastors and deacons to rule their houses well, and to keep them in subjection, 1 Tim. 3. Neither is there less required of those who bear charge in the house of God. It was a special part of the office of Aaron and his sons to separate betwixt the precious and the vile: Jehoiada set porters at the gates of the house of the Lord, that none which was unclean in any thing should enter therein, 2 Chron. 23.19. The apostle Paul would not give place unto those by subjection who came in privily to spy out the kirk's liberty for the space of an hour, Gal. 2.5. and he will have an heretic after the first and second admonition to be rejected, Titus 3.10. And are not some of the churches of Asia commended for their diligence, and others of them reproved for their negligence herein, Rev. 2.2,6,14,15,20. And though the power of the magistrate be herein most questioned by the patrons of toleration, yet is the scripture very clear and plentiful both in precepts and precedents, in promises, rewards, in threatenings and judgments, in encouragements and reproofs, that it is the office and duty of the magistrate not only to suppress and punish iniquity and unrighteousness, but also ungodliness and error, and that he beareth his sword in relation to both. As the Lord by his servant Moses, in the 17th of Deuteronomy, requires of him that shall reign over his people, that he have a copy of the law of the Lord by him, and that he read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of that law; so in the 13th [chapter] of that book he gives a command to put to death the false prophet, and the brother that speaks to his people to turn them away from the Lord their God; and the reasons taken from the nature of the duty, whereby he persuades unto the obedience thereof, are perpetual and no less binding unto us now, than to them of old. How strongly doth the Lord plead, in the 22d [chapter] of Deuteronomy, against toleration and false worship, and all the occasions thereof, and provocations and incitements thereto? and how severe is he about the removing and destroying all these, and in tying all his people to one way according to the rule of his word? and what peremptory commands are there given unto them concerning both? Was not the blasphemer stoned unto death, Lev. 24.10. It was the great care and singular commendation of Joshua, Samuel, David, Asa, Jehoshaphat, Hezekiah, Josiah, Ezra, Nehemiah, Zorobabel, and of such as judged or reigned well in Israel or Judah, that they preserved religion and reformation in integrity, restored it when it was fallen and corrupted, by destroying idolatry, and establishing the pure ordinances of God. Asa made a covenant, and commanded Judah to seek the Lord God of their fathers, 2 Chron. 14. Jehoshaphat went out throughout the people, from Beersheba to mount Ephraim, and brought them back unto the Lord God of their fathers, 2 Chron. 19. Josiah made a covenant, and caused all the people to stand to it, 2 Chron 34.32. And the children of Judah, after their return from Babylon, made a covenant, and entered into a curse, and into an oath to walk in God's law, and to observe and do all the commandments of the Lord their God, Neh. 9.38; 10.29. It is left as a note of perpetual infamy upon Jeroboam, that he caused Israel to sin by erecting the calves at Dan and Bethel, and suffering the people to go a-whoring after the same, and as it was the cause of the destruction of his house, so at last of the extermination of Israel; and it is several times observed by the Holy Ghost as a fault in several of the kings of Judah that the high places were not taken away, and Judah itself was also many times sore plagued of God, and at last carried into captivity because of their tolerating of error and idolatry; and whoso well ponders the story of Josephus the Jewish writer, will find that both in divine and politic considerations, the toleration of divers sects amongst them was the main cause of their ruin. Some say, that the coercive power of the magistrate had place in the Old Testament, because of an infallible judgment of direction that was always present with them, in the Urim and Thummim, for applying of the law to those who were guilty; but besides, that this overthroweth all ecclesiastic as well as civil censures under the New Testament, as supposing the necessity of an infallible direction to the right proceeding unto a sentence against a blasphemer or heretic, what needed then any judicial process or the testimony of witnesses against such? This argues that the procedure was to be in an ordinary way, according to a known standing law, as in cases of the second table: And it hath as little strength that the magistrate then did these things, not as a magistrate, but as a type of Jesus Christ, seeing the kings of the heathen, such as Artaxerxes, Nebuchadnezzar, and Darius, made decrees hereabouts, whose practice is commended by the Spirit of God: And some, knowing no other shift, would have the Old Testament laid aside in all the question, and have proofs only from the New; but did not the prophets of old foretell that there should be such a thing under the New Testament? Zachariah, in his 13th [chapter] telleth, that in the day that the fountain shall be opened in the house of David for sin and for uncleanness, the prophet that speaks lies in the name of the Lord shall not live, but be thrust through; and as Jesus Christ commands us to beware of false prophets, Matt. 7.15. and the apostle Paul to mark them who cause divisions, Rom. 16.17. and wishes that those who trouble the churches of Galatia were cut off, Gal. 5.12. So the same apostle, Rom. 13. tells us, that the magistrate is the minister of God, a revenger to execute wrath on those that do evil; neither is this wrath confined to the deeds of unrighteousness, and these things only that are prejudicial unto men, and troubles the peace of the common-wealth, but is also to be extended to these things that are dishonourable to God and the peace of the church; for it cannot be shown that any part of that power which magistrates had under the Old Testament is repealed under the new, neither can any convincing reason be brought, why it should be of narrower extent now nor then. Are not blasphemies, heresies, and errors dishonourable to God, and destructive unto souls as well now as of old? and are not men as prone to run into these things? and have they not need of as many remedies and restraints now as of old? Nay, are not these evil works, as well as the works of injustice and unrighteousness? They are high transgressions against the first and great commandment of the law, and Moses, speaking of the punishing of them, calls them the evil which we are to put away from amongst us, Deut. 13.5. And the apostle Paul desires us to beware of men that are polluted therewith as evil workers, Phil. 3.2. and the same apostle calls them evil men and seducers, 2 Tim. 3.13. And the apostle John calls their works evil deeds, 2 John 10. Therefore if liberty be granted in these, we know no cause why men that can in a handsome way pretend conscience for it, should be denied liberty to run into excess and riot, and to commit all sort of uncleanness and practice all wickedness with greediness? which makes us the less to wonder, that it is propounded that nothing may be punished with death but murder. Thus far do the principles of libertines lead them, that the most monstrous and unnatural abominations that can be are not to be punished with death: neither belike should murder be excepted, if the carnal desire of the preservation of natural life did not lead them to it. We know not with what words of wonder and astonishment to express ourselves upon these things. Pass over to the isles of Chittim, and see, and send unto Kedar, and consider diligently, and see if such a thing hath been heard of of old, or of late amongst the most brutish and barbarous nations? Such a cursed toleration as this will not only make every thing in religion appear to be uncertain, rend the churches and disturb the state, and trample all ordinances, order and government under foot, and bring forth many blasphemies and abominations, but is like to banish religion and righteousness quite out of the land, and at last make a hell upon earth. And the thing in itself is not more strange unto us, than that these who have lifted up their hands unto heaven, and sworn before God, angels, and men to extirpate popery, heresy, error, schism, superstition, idolatry, and profaneness, and whatsoever is contrary to sound doctrine and the power of godliness, and who do so much pretend unto holiness, and have been made partakers of so many mercies and deliverances, should have so far forgotten the oath and covenant of God, as to plead for, and proclaim a liberty unto all these things. The solemn league and covenant was in the beginning, amongst all the means that could be thought of, looked upon and entertained as the strongest bulwark of religion, and surest foundation of a lasting union and peace betwixt the kingdoms, and the best way for bringing down the enemies of both, and being confirmed by the oath of God, cannot be repealed nor altered by any power or authority on earth, but obliges both kingdoms unto all the duties contained therein, which makes us to wonder that men should be so unhappily bold as to sport with the oath of God, and mock the Almighty, who is a severe avenger of all such things. And albeit we have no cause to repent of covenanting with England, as having done a necessary duty, and laid the foundation of a glorious work, which we trust shall be perfected maugre all the opposition of men, and that we resolve to adhere to that solemn league and covenant as long as we live; yet have we reason to complain of the exceeding great levity and inconstancy of some of those with whom we had to do, because of the sad reproach that is thereby brought upon the cause of God, and the great prejudice that doth thereby redound to the kingdom of his son Jesus Christ. Neither is it the least part of our grief, that as a throne is set up for Satan, and the house of God laid waste, so the civil government is exceedingly shaken, if not quite subverted and overthrown. We plead not for tyranny, or arbitrary power either in kings or parliaments, neither are we to own or justify any man in his sin; but we may remember what adversaries have many times cast upon both kingdoms, and what both have oftener than once printed and published to the world for their vindication in this; and if after so many public professions and solemn attestations to the contrary, the foundations shall be razed, monarchy be destroyed, and parliaments subverted by an imaginary and pretended agreement of the people, as it would destroy the league and covenant, and cause the adversary to blaspheme and insult, so it cannot but be the cause of many miseries and calamities unto these kingdoms. If power be originally in the people, and all of them do equally share in the privilege of liberty and freedom, how comes it to pass that a few take upon them to impose this agreement upon others, and that it is desired that the opposers may be punished with death? Let it be yielded that some at first may condescend upon the model without the knowledge of the whole body, yet when it is offered unto them, what if the one half, or the greater part, shall refuse to consent or submit thereto, shall they be compelled by others to do it, and destroyed if they will not obey? Is not this to take power over these that have equal power with themselves, and to encroach upon the freedom of these who are as free as themselves? If it be said, that they do but impose in things necessary, that concern common equity and freedom, we demand who are judges of these things? Have not these who refuse as much power and freedom to judge, as those who would impose it upon them? and if they judge it to be contrary to their freedom, who can control them herein, without encroaching thereupon, and offering violence to their consciences who may conceive such a way neither to suit with religion nor righteousness? And to speak nothing of the troubles that are like to arise otherwise, may not this open again the issues of blood, and embroil the land in a new war betwixt these who shall refuse, and these who shall impose such a model, wherein men may unhappily lose both themselves and their liberty, whilst they seek to be too much free? Were it not better to preserve monarchy and the privileges of parliament, walking in the middle betwixt tyranny and anarchy, betwixt arbitrary government and confusion. We know that such a way is looked upon by some as the best foundation of safety, but we know nothing more like to bring ruin and destruction: And therefore pitying these who are gone out of the way, we do, from the compassion which we have to their souls, earnestly, and in the name of the Lord, beseech all these in England who plead for toleration, the laying aside of the covenant and change of the civil government, to consider these things impartially. (1.) What fair professions and promises were made unto this kingdom, to persuade them to join in covenant with England, and how often before and since that time these things have been renewed by letters, declarations and remonstrances unto these in this land, petitions to the king, ordinances of the houses, and letters to the kirks abroad; all this is still upon record, and will bear witness before the Lord, and unto the following generations, against the levity, perverseness and perjury of those who have sworn the league and covenant, and gad so much about to change their way. (2.) That the league and covenant was the first foundation of their victories and success, and of the ruin of the malignant party in England. We need not put them in mind at what low ebb the parliament's forces were at the contriving thereof, and how soon the Lord gave testimony from heaven, by the victory over the enemy, or his approbation of the same, and how from that day forward they prospered, and the enemy fell before them still. (3.) That the Lord hath always been a severe avenger of the breaches of oaths and covenants personal, and which concerns the things of men, much more national, and which concerns the things of God. (4.) That never any perverted the truth, and corrupted the worship of God and prospered. (5.) What shall be the advantage, nay how great shall be the loss of all the expense of blood and of pains that these kingdoms have been at, if for all this, we shall reap nothing but toleration and confusion? have we laboured in the fire to remove one corrupt religion, and to bring in many in its stead; to put down tyranny and set up anarchy? (6.) Whether this be such a testimony of gratitude, as the Lord calls for at their hand in lieu of all his mercies, and giving unto them victory over all their enemies. (7.) Whether such things beseems those who would be called saints, and pretend to be for the Lord, and use his name in all their professions and undertakings? (8.) Whether such proceedings do not bring a sad reproach and heavy imputation upon the work of God in these kingdoms? In nothing do the popish, prelatical, and malignant party more insult; and is it a light matter to cause the enemy to blaspheme? (9.) How sore the weak and stumbled, and the hearts of the godly throughout all the protestant churches wounded. We have suffered many things, but nothing so heavy to our spirits as this. (10.) If such a way be not contrary to the whole strain of God's word, and to the practice of all saints since the beginning of the world unto this day? (11.) What shall be the end of these things, and the many sad and doleful consequents that shall follow thereupon? If from these and the like considerations any be moved to take warning to desist from the evil of their way, we shall therein rejoice and glorify God in their behalf: But if they shall refuse to hearken, we have discharged our consciences; and, in the name of the kirk of Scotland, whose servants we are, we do dissent from, and protest against such proceedings, as destructive to religion, the solemn league and covenant, the work of uniformity, and the civil government; and shall wait for the salvation of the Lord. In the next place, albeit we do not desire to add sorrow unto any man's affliction, but rather, if any suffer for righteousness sake, to comfort him; yet we were not faithful if we did not put our brethren in England in mind of their slothfulness and negligence in the Lord's work, that in this day of their trouble they may be humbled because of their want of zeal for God and his cause. The Lord put into the hands of the parliament of England many precious opportunities and fair occasions to have extirpated popery, error, heresy, schism, and profaneness, and to have established reformation, and the government of the house of God; many petitions and supplications from many in England, and declarations and remonstrances and letters from the parliament and general assembly and their commissioners in this land, were tendered unto them concerning this thing; yet notwithstanding of all these, did they still suffer the house of God to lie waste, and the evil to grow which had been easily resisted in the beginning, but now is gone over the face of the land like a flood, and hath trodden under foot their own power and authority. It hath been the Lord's way in carrying on of his work, to stain the pride of all glory, and to break and put down all those powers that have not exalted him and promoted the kingdom of his Son. And though we do not justify these insolent attempts upon the houses, yet we cannot but desire the members to behold the hand of the Most High, and to read their sin engraven in their judgment. It is a righteous thing with the Lord to abase all those that will not honour him. The Lord certainly hath a great controversy against them for encroaching upon the royal sceptre of Jesus Christ, and denying unto him any external government over his house, but such as is dependent upon them, by assuming unto themselves the ultimate decision of all ecclesiastic causes and kirk censures: And doubtless the Lord is also highly displeased with their proceedings in the treaty at Newport in reference to religion and covenant, concerning which, they accepted of such concessions from his majesty as were dangerous and destructive unto both. We wish that they may now at last see their negligence and presumption in these things, and be men of wisdom to hear the voice of the rod, and who hath appointed it, if their soul be humbled for their sin, and if they shall take upon them the vows of God for giving unto Jesus Christ his due, and doing whatsoever is commanded by the God of heaven for the house of the God of heaven, who knows but the Lord may take away their reproach, and restore them to their dignity and power. And though we doubt not but many in England have these years past mourned for the desolations of the house of God, and for the rise and growth of so many errors in that land, and have poured forth their supplications before the Lord for a remedy of these things; and that we are not ignorant what a considerable number of ministers have done in their sermons, printed books, and testimonies, yet we shall desire all that love truth and holiness in that land, to consider whether they have so timeously, and with that courage and zeal that was convenient appeared for the Lord, and acquit themselves in their duty in reference to religion and the solemn league and covenant, and if any find themselves faulty, to mourn for it, and to pray for mercy, and more of the Spirit of Christ, that they may hereafter be more faithful, and do their duty boldly and without fear? As many in England mourned with us in the day of our distress before the Lord in our behalf, so we and all the godly in this land, pour forth our supplications to God in private and in public for them: And albeit we will not take upon us to prescribe, yet as the servants of the living God, who have obtained mercy in some measure to be faithful, and have found such a way to be profitable amongst ourselves, we exhort all our brethren in England to acknowledge their iniquities before the Lord, especially the breaches of that solemn league and covenant which was so publicly sworn, before God, angels and men, and to renew their oath and vows in his sight, which we doubt not, if gone about in sincerity, shall be attended with a blessing and success from heaven. It hath been the Lord's dispension in these kingdoms, for the most part, to leave a branch of hope in the one kingdom, when the other was like to perish, and to suffer enemies to grow to a great height of insolence and power, and then to bring them down: And therefore albeit the floods lift their voice and make a noise, yet we know no cause why the Lord's people should wax faint or cast away their confidence, the Lord on high is more mighty than the noise of many waters, yea, than the mighty waves of the sea; his word is established in heaven, and his testimonies are very sure: And beside the many great and precious promises which he hath given unto us, and his goodness to his saints of old, he hath furnished his people in these lands with so many experiences of his mighty hand and stretched-out arm, working salvation and delivery for them, that it were a shame for any amongst them to wax faint, and not to believe. For yet a little while, he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, his soul shall have no pleasure in him. A. KER. EDINBURGH, 18. Jan. 1649. The Return of the Estates of Parliament upon the TESTIMONY, communicated unto them by the Commissioners of the General Assembly, and their concurrence with the same. THE Estates of Parliament presently convened, taking to their most serious consideration the seasonable testimony against toleration, and the present proceeding of sectaries and their abettors in England, in reference to religion and government, with an admonition and exhortation to their brethren there, from the Commissioners of the General Assembly of the church of Scotland communicated unto them by you; and pondering the present sad and strange condition of affairs in their neighbour kingdom of England represented therein, and in several other papers come to their knowledge; they do return unto you their hearty thanks both for your good correspondence (which the parliament will with all cheerfulness entertain) and for your great care and faithfulness in giving such necessary and seasonable warnings and testimonies against the dangers of the times on all hands, at all occasions: And do heartily concur in the grounds thereof against toleration and the present proceedings of sectaries in England, in reference to religion and government, and in the admonitions and encouragements so fully expressed in the said paper: And do most willingly add this our testimony thereunto, that our brethren of England may be the more moved by the mouth of two witnesses, and especially such as together with them stand and fall, and are covenanted with them for mutual good, to lay those things to heart, and to abstain from all such sinful and dangerous courses; and the faithful not to faint under these afflictions, or to omit any necessary testimonies or duty against the corruption of the time: And because there have been several aspersions published in printed pamphlets, for the strengthening of the hands of those who go on in these sinful ways, and for discouraging the hearts of these who are suffering under them; therefore the Estates of Parliament, after diligent enquiry at all the members of this court, upon their public and solemn oath, both concerning themselves and others, Do declare, and can assure their brethren of England, that they cannot find that either this kingdom or any person thereof, had any knowledge of, or accession unto the late proceedings of the English army in relation to the king's person, or the houses and restrained members thereof, but are very confident there is no ground for such aspersions. On the other hand, so soon as this parliament was convened and constituted, and heard of the present posture of affairs, they being no ways satisfied with their proceedings, and the reasons thereof, published to the world; and being convinced of the dangerous consequences thereof, and calamities likely to follow thereupon, they did give present instructions to their commissioners, upon many reasons founded on the obligations and declarations made between, and by both kingdoms (of which the matter of fact is fully expressed by the Paper given in by our commissioners on the 5th of January instant, to the Speaker of the House of Commons, in our name, and according to our mind, herewith communicated to you) to press a delay of all procedures against the king's person, the prince his right of succession, or the fundamental government of the kingdom, until this kingdom were heard to represent their interest and desires; and, in case of their refusal, that they should enter, in the name of this kingdom, their dissent and protest, that as this nation is free from all knowledge of, and accession to these designs and practices, so they may be free of all the calamities, miseries and confusions which may follow thereupon to these distracted kingdoms. And as our constant resolution and earnest desire to preserve inviolably the peace and union between the kingdoms, will evidently appear to any who will read (beside all our former actions and sufferings for it) our Act of Indiction of this present parliament, and our act repealing all past in the last parliament or committee of estates for the late unlawful engagement against England. And as ye are witnesses of our keeping a solemn day of humiliation, not only for our own sins and miseries, but also for the sins and distresses lying on our dear brethren, and for seeking the Lord's direction to us, that we may know and perform all the duties which the Lord requires of us at such a time, after such judgments and deliverances on his part, such an acknowledgment and renewed covenant on our part, not only in relation to our own affairs at home, but also to what may concern religion, king, and kingdoms, according to the Solemn League and Covenant in these united nations; so we declare that it is our constant resolution, with God's assistance, to give all seasonable testimonies, and do all necessary duties within our power and calling, for the preservation of the begun reformation against toleration of all religion, and of the fundamental government against anarchy and confusion; and for continuing and preserving the peace and union between these kingdoms, and all the bands thereof, so often acknowledged and expressed in their treaties, especially one king, one covenant, one religion; and for the observance of the manifold declarations emitted between and by both kingdoms to the world, in the positive and necessary duties for pursuance of all the ends of the Solemn League and Covenant. And to this effect we are and shall be most ready to deal and interpose in all earnestness and sincerity of heart, and by all lawful and necessary means with all whom it may concern, for settling peace and truth in these kingdoms, upon the grounds and propositions so often agreed unto, and so long insisted upon by these two nations, and upon what further shall be found safe and necessary for the removing of these distempers, and preventing new issues of blood, calamities and confusions in these kingdoms, which the Searcher of hearts knoweth to be the earnest desire, and firm resolution of this court and kingdom. LOWDON, Cancell. I.P.D.P The PAPER of the 5th of January, given in by the Commissioners for the kingdom of Scotland, to the Speaker of the House of Commons, mentioned in the aforesaid Return. SIR, THE Committee of Estates of the kingdom of Scotland, understanding that the honourable Houses of Parliament were proceeding in a treaty for peace with his majesty, did, about the beginning of the last month, authorize us to present propositions to his majesty; and particularly, to deal with him and the honourable Houses, for establishing the covenant and presbyterial government, the Confession of Faith, Directory for Worship, and Catechism, for preventing the toleration of idolatry, popery, prelacy, superstition, blasphemy, heresy, and schism, and for perfecting the great work of reformation and uniformity according to the Covenant; the substance whereof hath been formerly communicated, in a letter from the committee of estates to both houses, and by one of our number, upon his reception at the committee of Derby-house, by order from the houses of parliament. But to our great grief, we do perceive, that the distractions of this kingdom are, beyond our expectation, grown exceeding high; that a force hath been placed on the passages to the houses, which, during transactions of highest concernment, hath imprisoned and secluded a great number of members of parliament, and given occasion to many others to withdraw, because they find they cannot act as in a free parliament; that applications are made to you, for proceeding against the king, to take away his life, and for changing the government of this kingdom; and strong endeavours are used to overturn the whole work of reformation, to cast off the ministry, and introduce a toleration of all religions and forms of worship, and so, in effect, to destroy the cause wherein both nations have been engaged, and frustrate all the ends of the solemn league and covenant, which both kingdoms have sworn, with uplifted hands to Almighty God, sincerely, really, and constantly to perform. The consideration of these things doth exceedingly trouble us, and fill our hearts with fears, that, as they are for the present, matter of great provocation of the wrath of God against us, dishonourable to his name, and a reproach to religion; so, if persisted in, that they shall greatly weaken and divide us amongst ourselves, unite foreign enemies against us, advance the popish interest, lose Ireland, and in end, prove destructive to the reformed religion, and to the peace and happiness of these kingdoms. In the year 1640, when these kingdoms were oppressed under the yoke and tyranny of the prelates, who then were far advanced in the design, to introduce popery, the kingdom of Scotland did join their endeavours with this kingdom, to procure a free parliament here, looking upon it, as a chief mean, by the blessing of God, to give a check to the designs of the prelates, who were studying the change of religion, and to the enterprises of evil counsellors about the kind, who were endeavouring to establish an arbitrary and tyrannical government; and afterward, when through power and prevalency of papists, prelates, and malignants, this kingdom was distressed, the kingdom of Scotland did enter into a solemn league and covenant with this nation, for reformation and defence of religion, the honour and happiness of the king, and the peace and safety of the three kingdoms; and particularly, for bringing the churches of God therein, to the nearest conjunction and uniformity in religion, Confession of Faith, Form of Church-government, Directory for Worship, and Catechising; for extirpation of popery, prelacy, superstition, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine; for mutual preservation of the rights and privileges of parliaments, and liberties of the kingdoms; for discovering of incendiaries, malignants and evil instruments, that hinder reformation of religion, divide the king from his people, or one of the kingdoms from another, or make any faction or party among the people, contrary to the league and covenant, that they might be brought to public trial and punishment; for preserving peace and union betwixt the kingdoms, and defending one another in this cause; for continuing therein all the days of our lives zealously and constantly, against all opposition; and for promoting the same, according to our power, against all lets and impediments whatsoever. In pursuance of the solemn league and covenant, both houses of parliament have often declared, that they will establish the reformation of religion, extirpate popery and prelacy, and suppress heresy and schism; and that they will maintain the fundamental government of this kingdom by king, lords, and commons. And when the common enemy being subdued, the Scottish army was to go out of this kingdom, in the beginning of the year 1647, and his majesty, by consent of both kingdoms, was to come to Holdenby; the houses of parliament did declare, both to the king, and to the kingdom of Scotland, that respect should be had to the safety and preservation of his majesty's person, in the preservation and defence of the true religion, and liberties of the kingdoms, according to the Covenant; and when the king should be at Holdenby, and the Scottish forces gone out of this kingdom, that they would join with the kingdom of Scotland, in employing their best endeavours, to procure his majesty's assent to the propositions agreed on by both kingdoms; and in case the king should not give his assent thereto, that the houses were resolved still to maintain the happy union already settled between the two kingdoms, according to covenant and treaties. The parliament of Scotland did at the same time also publish a declaration of their intentions (whereof one copy was delivered to his majesty, and another to the houses of parliament) that in the interim (until his majesty should give satisfaction to both kingdoms in the propositions of peace) there should be no harm, prejudice, injury, or violence done to his royal person; that there should be no change of government, other than had been for the three years preceding; and that his posterity should be no ways prejudiced in their lawful succession to the crown and government of these kingdoms. These being the engagements of both kingdoms jointly together, and severally one to another, for the ends aforesaid; we hold it our duty to endeavour, that reformation of religion be settled and established as is before expressed; and especially, that the toleration of idolatry, popery, blasphemy, heresy, and schism be prevented, lest we partake in other mens sins, and thereby be in danger to receive of their plagues: That the rights and privileges of parliament may be preserved; that there may be no change of the fundamental government; and, that there may be no harm, injury, or violence offered to his majesty's person, the very thought whereof, the kingdom of Scotland hath always abhorred, as may appear by all their proceedings and declarations: And the houses of parliament, have often upon several occasions expressed a detestation thereof, in their declarations. Wherefore, we do expect, that there shall no proceeding against his person, which cannot but continue to increase the great distractions of these kingdoms, and involve us in many difficulties, miseries, and confusions: But that by the free councils of both houses of the parliament of England, and with the advice and consent of the parliament of Scotland (which is now sitting) such course may be taken, in relation to him, as may be for the good and happiness of these kingdoms, both having an unquestionable interest therein. We are Your affectionate friends and servants, Jan. 6th, 1649. subscribitur, For the honourable William Lenthall, esq; speaker of the house of commons. LOTHIAN, JO. CHEISLY, WILLIAM GLENDONING. Return to Homepage   ESSAY ON TOLERANCE. by James R. Willson. There is perhaps no word in the English language, more abused than the word tolerance. If a writer is found vigorously supporting any cause which he believes to be right, and endeavoring to shew that the opposite must be wrong, he is immediately styled intolerant. This is more especially the case in matters of religion. If he is firmly persuaded that the system of doctrines which he believes, is the system of the Bible, he is considered a bigot. If he endeavors to demonstrate that any thing is error, he is marked for intolerance. Nothing is more evident than the being of a God. It is not less evident that he is the creator of all things. It necessarily follows that he must be a lawgiver to all his creatures. They cannot be independent. Moral subjects must be governed by a moral law. All who believe the Bible to be the word of God, admit that it contains the law, by which, all men who have received it, are to governed. I am not now considering the case of infidels, but of such as would view it abuse to be called infidels. All Bible believers admit, that the Scriptures of the Old and New Testaments, are the only rule of faith and manners. They are then the law, by which the Almighty legislator wills, that his rational subjects should be governed. Human laws must, no doubt, be very imperfect, because men are imperfect. On the nature of moral right and wrong, they will necessarily be defective. But none will venture to say so of divine laws. They are predicated on the eternal and immutable principles of rectitude. Did the divine legislator intend that they should be operative [i.e., exerting force or influence]? Is it so that they are capable of being understood? To deny either of these [propositions], would be to nullify them. A law that was never to be acted upon, would not be entitled to the name of a law. An unintelligible law would be a disgrace to its maker. It is presumed, that representing the laws of the ruler of the universe, either as inoperative, or unintelligible, would be to insult him to his face. Is it meant by tolerance, that the divine law in every case, or in some cases, ought to be dispensed with?—that there is no divine law? or if there be, that it ought not to be acted upon? What is this thing called tolerance? Again, what is intolerance? Is it a contending that God has a right to rule—that he has actually given laws—and that they ought to be obeyed? Is the man an intolerant man, who contends that God has given laws to the universe? Some men would exclude religion from having any place in the world; but the modern vocabulary of tolerance and intolerance seems disposed to exclude the Almighty himself, from having any rule in his own creation. But it will be said, no human interference ought to be permitted. If God chooses to make laws, they must not be executed by fallible men. In reply to this, it might be inquired, what if the divine law actually contemplated, and positively required a human executor? "He that sheddeth man’s blood, by man shall his blood be shed." "Thou shall throw down their altars, thou shalt break in pieces their images, and burn their groves with fire." Is this intolerance? It will readily be granted, that there ought to be no human interference without a divine command. Had the Israelites put the Canaanites to death without the command of God, it would, no doubt, have been murder. God has given to every living man his life, and who dare take it away unbidden by the divine giver? Still it will be urged, that although God has a right to give laws, yet men will differ about the meaning of these laws, and the law is, as every one understands it. Is this, or is this not, the destruction of all law? Would the United States suffer their laws to be thus interpreted? Would any state in the union? Yet the executors are all fallible and imperfect men; and some of these laws too, respect life and death. No matter what the reason may be, if a law cannot be put in execution, that law is nugatory [i.e., worthless]. But it will be replied, states have a right to make laws, and human laws can be understood. If this is not meant to say, that God has not a right to make laws, or that his laws cannot be understood, it says nothing. As an isolated truth, it is no objection to what is here contended for, and is out of place, as having no bearing on the subject. But if it is heeded to as an objection, the objection will be welcome to the consequence. It will not avail, to say, as is often said, that there are many deep, mysterious doctrines in the Bible, that men differ widely about articles of faith—who will be the judge, &c. because all this is a palpable evasion. The question is not about mere matters of faith, but matters of practice. It respects the duties required, and the crimes forbidden, by the lawgiver of heaven and earth—what he commands to be done, and what to be avoided. It might not be amiss to enquire, whether God could give laws that men ought to act upon? It is presumed, that few would have the hardihood to say, in so many words, he could not. And yet this often the consequence. After it is urged, that fallible and imperfect men have no right to meddle with divine laws. What! even though God has commanded them. Did the divine Lawgiver lose his right to command man, because they are imperfect and fallible? How came they to be imperfect, surely, by their sin and rebellion against God. And did this put it out of the power of the Almighty to give them a law? Did man sin himself into independence? Did he, by rebelling against God, put himself out of the control of his Maker? This would, indeed, be an easy way to get clear of divine authority. It may still be alleged, that it is not with respect to individual and personal responsibility, that the case is argued; but with respect to society. Then it is only society that is out of the reach of divine legislation. But why should not the omnipotent be allowed the right to make laws for society? What attributes of God would prevent his presiding, authoritatively, over the social compact? Let us enquire into the nature of society. Is it a self-originating thing? Who created society? Was it not God who said, it is not good that man should be alone? Did not the Creator bestow upon man a social nature? And is not social, as well as individual man, amenable to the laws of his Creator? If society be God’s creating, and not a creature of the creature, then God has a right to prescribe the laws by which society shall be governed. It would seem that wherever there are relations among men, the laws regulating these relations, belong to divine government. It may be yet objected, that this view of the matter will give the Bible a decided preference. And it will be asked, are not the rights of those who deny the Bible as sacred, as those of the Bible believer? It will be admitted that this view does indeed give the Bible a preference, while it is readily granted that the rights of Deists are to be held sacred.—All rights are, or ought to be sacred. If murderers have rights, let them be scrupulously respected. A right is a right, wherever it is found. The right of a Deist to deny divine revelation, or that the Bible is so, is what the objection contemplates. Now it may be doubted whether any man has that right, or rather whether it be a right. It might be enquired, can God give a revelation of his will to men? It is presumed that this will be admitted to be competent to Deity. If God gives such a revelation, it may be asked, whether it has any claim on the faith of those to whom it is made known? Are they bound to believe it? And if it prescribes laws for the regulation of their conduct, are they bound to obey these laws? In short, has God a right to command them? or have they a right to reject the command? The question at issue is about the paramount authority. God cannot have a right to command their acceptance of his revelation, and they a right to reject it at the same time. The one destroys the other. Let it be admitted, that the paramount authority is on the side of God Almighty and the supposed right of the Deist will be a non-entity. There is no such right. This in modern style, may be called persecution. So the government of God may be called tyranny. No matter, still the Supreme Being will govern, and his law must be obeyed, or men must abide the consequences. It will, no doubt, be urged, that the right of conscience is a sacred right—that whatever a man’s conscience thinks right, is right to him. No matter whether he be a Jew, a Christian, a Pagan, or a Mahometan—whether he believes the Bible or the Koran, or that both are an imposition, provided he conscientiously believes what he believes. Every man has an inalienable and indefeasible right to think, believe, and act, according to the dictates of his own conscience. And to call this in question is tyrannical, and to attempt to prevent it is persecution. In answer to this, it would be necessary to settle the point, what is conscience, and what is right?—Conscience may be considered as a faculty or power of the soul of man, by which, as a judge, he passes sentence, in God’s name, upon his own conduct. It is the deputy or vicegerent of God in the soul, which pronounces in his name, a sentence of approbation, or disapprobation, on human conduct, according as it appears to be morally right or wrong. Respect must be had, in every case, to a law. There is no possibility of knowing what is right or wrong—approvable or disapprovable, without a law. Sin is a transgression of the law. The judgment passed by conscience upon an action, is a moral judgment. The understanding too, is a faculty of the human soul, by which we form judgments. We compare ideas—we examine evidence, and we judge the truth or falsehood of a proposition, by the understanding. In reference to a law, we examine actions, and determine their agreement or disagreement therewith, and so pronounce them good or bad, by the exercise of understanding. The understanding, comprehending the demonstration, judges that the three angles of a triangle are equal to two right angles. But the conscience is distinguished, in its acts of judgment, from the understanding, inasmuch as all its judgments are judicial. It decides not merely as a jury finding a man innocent or guilty, but as the judge on the bench it pronounces a sentence of acquittal, or condemnation, according as the understanding has discovered an agreement, or disagreement, between the action and the law, in that case made and provided. The conscience, therefore, is not a rule or law, but a judge, applying the law to the case at hand, and pronouncing sentence accordingly. To identify the law with the judge, is a compounding of distinct ideas and calculated to destroy the precision of language. What are the rights of conscience? We might perhaps understand this question, by enquiring what are the rights of a judge? They are precisely, what the law allows him. The rights of conscience are, precisely, what the law of God allows it, neither more nor less. But the law of God never can give to the conscience of man, a right to act contrary to that law. This would be a sanction from the law, to destroy itself. Any thing, therefore, which the divine law forbids, never can be found among the rights of conscience. It might, perhaps, assist us in forming correct ideas on this subject, to ask what is a right? It must be something opposite of wrong, for these words present contradictory ideas. Right can never be understood in an immoral sense. It matters little what may be the kind of right contemplated. Every conceivable kind of right must correspond with its name. It must be moral in its nature. An immoral right, i.e., a wrong right, is a contradiction in terms, and self-destructive. All creatures rights are derived from God. But God delegates no right to think, speak, or act, otherwise than his law directs. The legislative character of the Almighty is essentially connected with his divine sovereignty. It is here, in an eminent manner, that he is a jealous God. In article of supremacy, he will bear no competitor. He will not—he cannot share his sovereignty. Even to Gabriel, who stands in the presence of God, he must necessarily say, "in the throne will I be greater than thou." The Lord is our Lawgiver. How did it ever come to pass, that the breach of Jehovah’s law was denominated a right? That the conscience of man may err, is generally granted. But how does its error come to be called a right? The law of God, whenever it is known, is the formal rule and reason of human obedience. God commands that which is right, but we obey, because we are commanded. What command of God will justify a breach of his law, even though that breach should be dignified with the name of a sacred right of conscience? If God has given a well attested revelation of his law, conscience has no right to present a negative to any part of it. The Bible of God is the law-book of his kingdom, and wherever it comes, it claims, and justly claims, a supreme and paramount authority to rule the conscience, and regulate the relations of human society. To the law and to the testimony; if they speak not according to this word, it is because there is no light in them. Return to Homepage [A Testimony to the Truth of Jesus Christ; Or, To the Doctrine, Worship, Discipline, & Government of the Church of Scotland; and to the National Covenants.] A T E S T I M O N Y T O   T H E T R U T H   O F  J E S U S   C H R I S T; O R, To the Doctrine, Worship, Discipline, and Government of the Kirk of SCOTLAND; and to the National Covenants, Against the prevailing Errors, Heresies, Blasphemies, &c. &c. By the MINISTERS of PERTH and FIFE. [1659] KILMARNOCK: PRINTED BY J. WILSON, BOOKSELLER. M.DCC.LXXXIII. P R E F A C E OF THE T E S T I M O N Y OF THE MINISTERS OF PERTH AND FIFE. THIS Testimony was intended long ago by the ministers of the gospel who are for the protestation in the synod of Perth, and being brought to some perfection about fifteen or sixteen months since by some of these brethren, and some other reverend and godly ministers in the synod of Fife: a copy thereof subscribed by their hands, was a little thereafter offered unto the late Lord Protector his council in Scotland, that being read by them, it might also have been transmitted to him and his council at London: The printing of it, though intended immediately thereafter, hath hitherto been retarded by several emergencies of providence. It is now put to the press, because, besides that written copies are oftentimes uncorrect, and by rescribing, come to be vitiated; and that so many as would either satisfy the true intent of the thing, or the minds of these who are desirous to peruse it, could not conveniently be gotten, the continuance and increase of many of the errors and evils that are witnessed against therein, with the desire of the reverend and worthy brethren, whose letter is hereunto subjoined, do plead for it: How it came at first not to be subscribed by these brethren, they themselves do, we trust, give a satisfying account thereof in their own letter, wherein they do also give their reason for joining in, and publishing of the same at this time. If there be some things in it that do not so quadrat with the present state of the time, by reason of the late changes, that is not material as to the true intent of the Testimony, which when it was first given, did witness against the evils therein mentioned, in the shape wherein it then found them, and it may well be admitted a witness against, as they now are, there being little or no material change appearing to the better. The Lord give a blessing to what is witnessed in simplicity of heart, and with a warrant from the word of truth. Nov. 29th, 1659. The  T E S T I M O N Y  of the Ministers of the gospel undersubscribing, unto the doctrine, worship, discipline, and government of the kirk of Scotland, and to the National Covenant of Scotland, and to the Solemn League and Covenant betwixt the three nations, of England, Scotland, and Ireland, and to the work of uniformity in religion, in one Confession of Faith, Form of Church Government, Directory of Worship, and Catechising; and against the errors, heresies, and blasphemies now on foot in these nations, that are contrary and destructive thereunto; especially against that vast toleration in things religious, lately framed into a law, and proclaimed throughout this nation. Amos 3.13,14. Hear ye, and testify in the house of Jacob, saith the Lord God, the God of hosts, That in the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel, and the horns of the altar shall be cut off, and fall to the ground. Rev. 12.11. And they overcame him by the blood of the Lamb, and by the word of their testimony. PURE religion, which is revealed by the only begotten Son, who is in the bosom of the Father, and is contained in the scriptures of truth, being the way whereby the sons of men are taught to glorify the Lord their Maker, and to attain happiness and salvation unto themselves, is, of all enjoyments, the most excellent and necessary, the glory and crown, whether of nations, or of families, or of particular persons, and that which every one in his station is most bound to pursue and preserve, and plead for: Therefore have all these who have inclined their ear to wisdom, and applied their hearts unto understanding, sought it as silver, and searched for it as hid treasures, and have judged the merchandize thereof better than the merchandize of silver, and the gain thereof better than fine gold; and the Lord's worthies and witnesses have in every generation, according to their measure, appeared and put forth themselves in excellent wrestlings, by fervent supplications unto God, and serious endeavours with men, and faithful testimonies proclaimed upon the high places; and, when need was, confirmed with their blood for the attainment and preservation, and vindication of the precious truths and ordinances of God. And seeing we are not only Christians by profession, born in a visible church, and in our baptism solemnly devoted and engaged unto the Lord, to be his, and to be for him and his interests upon the earth; and therefore by virtue of our general calling as Christians, bound by the holy commandment of the great and eternal God, in our stations, earnestly to contend for the faith once delivered to the saints, Jude 3. and to testify against the things that are destructive thereunto, Jer. 10.11. Amos 3.13,14. but also by our particular calling, ministers and watchmen in the house of God: And therefore upon that account, in a special way set for the defence of the gospel, Phil. 1.7. and bound to maintain and vindicate the glory of the Lord of hosts, 1 Kings 19.14. and to confess Jesus Christ before men, Matt. 10.32. and to cry aloud and spare not, and to lift up our voices like a trumpet to shew his people their sins, and the house of Israel their transgressions, Isa. 58.1. and to speak unto them all that he commands us, as we would not be found rebellious unto God, and would not have him to consume us before men, Jer. 1.14. Ezek. 2.8. And considering that we have been witnesses, not only to the many solemn public professions and engagements of others in the behalf of God, and of his truth, but that also we ourselves have once and again, (besides private and personal engagements) taken upon us that sacred and solemn tie of the public national covenant, and the solemn league and covenant of the three nations; wherein, we all subscribe, and each one of us for himself, with our hands lifted up to the most high God, do swear, That we shall sincerely, really, and constantly, through the grace of God, in our several places and callings, endeavour the preservation of the reformed religion in the kirk of Scotland, in doctrine, worship, discipline, and government, against our common enemies; the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline, and government, according to the word of God, and the example of the best reformed churches; and shall endeavour to bring the churches of God in the three kingdoms, to the nearest conjunction and uniformity in religion, confession of faith, form of church government, directory for worship, and catechising, that we and our posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us. (2.) That we shall in like manner, without respect of persons, endeavour the extirpation of popery, prelacy, superstition, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine and to the power of godliness, lest we partake in other mens sins, and thereby be in danger to receive of their plagues, and that the Lord may be one, and his name one in the three kingdoms: And that in maintaining and pursuing this common cause of religion, we shall not suffer ourselves, directly or indirectly, by whatsoever combination, persuasion, or terror, to be divided or withdrawn from this blessed union and conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this cause, but shall all the days of our lives, zealously and constantly continue therein against all opposition, and promote the same according to our power, against all lets and impediments whatsoever; and what we are not able of ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed, all which we shall do as in the sight of God. Therefore having seriously weighed the state of religion in this church at this time, and the manifold injuries that have been, and are daily offered and done to the truth of God, and precious ordinances of Jesus Christ, and to the national covenant, and solemn league and covenant of the three nations, and to the liberties and privileges of the church and government, and officers of the house of God, by which God is highly dishonoured and provoked, and the Lord's sanctuary profaned, and the throne of his glory defaced, and the kingdom of his Son undermined, and many souls involved in dreadful guiltiness and destroying snares, day by day, and more exposed to the hazard of many and strong temptations. We do, for the delivering our own souls from the guilt of these things, and acquitting ourselves in the duty we owe unto God and his church, in the present and following generations, especially to these of our flocks, with the charge of whose souls we are in a more peculiar way intrusted, and that we may, if the Lord so will convince these who are guilty, and persuade them to repentance, at least, that we may bear witness for the truth against the evil of their way, hold ourselves bound to bear testimony, (1.) Unto the way wherein we worship the God of our fathers, we mean, the doctrine, worship, discipline, and government of the church of Scotland, believing the same to be that which is written in the law and the prophets, and in the testament of Jesus Christ, and to the national covenant of Scotland, and the solemn league and covenant of Scotland, England, and Ireland, and to the work of uniformity in religion. And next, against all the injuries done unto, and encroachments, violations, and breaches made upon these; especially against that vast toleration in things religious, a mischief lately framed into a law in these nations, whereby the tie and obligation of these covenants is wholly cast loose, and turned into oblivion, and countenance, and protection, and encouragement is allowed, not only to many errors about the superstructures of religion, but even anent these things that destroyeth the foundations, and to give warning to the Lord's people, especially to these whose souls we are called to watch for, of some necessary duties incumbent upon them in this hour of temptation. In the first place, therefore, we do with thankful hearts acknowledge, and joyful lips bear record unto the wonderful power and goodness of God, which according to the prophecies and promises revealed of old, That he would give the heathen for an inheritance, and the outmost parts of the earth for a possession unto his anointed One, and that the isles should wait for his law, was graciously pleased many hundred years ago, and a little after the rising of the Son of Righteousness, to give light unto the Gentiles, to pity our forefathers then mancipated unto the service of dumb idols, and worshippers of the host of heaven; yea, of devils and infernal spirits, and to visit them with the light of the glorious and blessed gospel, which having been first preached unto, and received by many private persons, was afterward, about the year 205, received by the king and many peers of the land; so that in a short time the whole nation became Christians, and was blessed and honoured of God for sundry generations, with many eminent professors and pastors, famous for learning and holiness, and piety, and for their pains and success in the work of the gospel, both at home and abroad, until at last, with the rest of most of the Christian churches in Europe, it was involved in the darkness of popish superstition and idolatry, to which it was in bondage for many years; yet so, that there was always a remnant through grace who did not receive the mark of the beast, but did overcome by the blood of the Lamb, and by the word of their testimony, and did not love their lives unto the death. Next, we do with the same thankful mind acknowledge and proclaim that marvelous work of power and mercy, whereby the Lord with a high hand and a mighty and outstretched arm, a little after the discovery of the mystery of iniquity, Babylon the Great, the mother of harlots, and abominations of the earth, by the ministry of his servant Luther, and other worthy instruments whom he raised up for that effect, was graciously pleased, in the days of our fathers, to ransom this land from the bondage of popish tyranny and superstition, and again to bless it with the light and liberty of the gospel, which though it was opposed by the prince of this world, the spirit that wrought strongly in the children of disobedience, and did animate both the civil and ecclesiastic powers of the time, to resist and oppose by fire and sword; yet such was the zeal of the Lord of hosts in performing it, and so strong was his hand upon a few polished shafts, chosen and furnished by himself, that in a few years, not only was the reformed protestant religion established by authority, and popery banished [out of] the land, but most of [the] congregations were planted with the ministry of the gospel, and did yield subjection unto the ordinances of Jesus Christ, and the discipline and government of the church were established, according to the pattern shewed in the mount, in their beauty and strength, in the due subordination of congregational elderships and presbyteries and synods, exercising their respective powers unto edification, for bearing down the throne of iniquity, and advancing of the kingdom of the Lord Jesus Christ, in knowledge, and holiness, and righteousness, unto the terror of the wicked and profane, and comfort and encouragement of the godly. In the thankful acknowledgment of which rare and singular mercies, and for strengthening themselves against adversaries, both of church and state, the national covenant being first subscribed by the king and his household, in the year 1580, was thereafter subscribed by persons of all ranks, in the year 1581, by ordinance of the Lords of secret Council, and acts of the General Assembly, and again by all sorts of persons, in the year 1590, by a new ordinance of council at the desire of the General Assembly. This covenant relating unto the reformed religion then professed in Scotland, and more particularly expressed in the large Confession of Faith, established and publicly confirmed by sundry acts of parliament; as it was then entered into with much cheerfulness and gladness of heart, the whole land rejoicing at the oath of God; so was it attended with many and choice blessings from the Lord: Then was the church of Scotland for doctrine sound and lively; for worship, pure and spiritual; for discipline, powerful and impartial; and for government, and unity, and order, beautiful and comely, and well compact together, which as they were attended with rich breathings, and comfortable influences of the Lord's Spirit upon the souls of his people at home, so were they the matter of this church's commendation in the churches abroad, who because of these, gave her the testimony of one of the purest and brightest shining candlesticks amongst the churches of Christ: but it was not long ere this beauty was marred, and this glory eclipsed, whilst King James following too much the counsels of flesh and blood, and being upon the one hand wroth with the freedom and faithfulness of ministers, and upon the other hand, desirous to gratify the prelatical party in England, by reducing the kirk of Scotland, in its worship and government, unto a conformity with the church of England; did, with the unlucky help and mischievous industry of some ambitious and covetous men-pleasing church-men, in a few years, by politic devices, first overthrow the government of the church by presbyteries and synods, and obtrude instead thereof, a lordly government in the persons of thirteen prelates, and then corrupt the purity of worship, by thrusting upon the church the English popish ceremonies, and accordingly did his son and the prelates proceed to build, until at last the doctrine came to be mingled with Arminian and popish errors, and the worship to be turned over into the English service-book, and the discipline and government into a book of prelatical and popish canons; which course of defection having now continued and increased for the space of near forty years without interruption, and being backed with the authority both civil and ecclesiastic, had no doubt terminated and resolved in popery, if the Lord, when it was least expected by friends, and least feared by enemies, had not in a strange and wonderful way cut asunder the cords of these plowers, who plowed upon the back of his poor church, and revived his work and people. And therefore we hold it our duty, in the third place, to make honourable mention of the work of the Lord which he hath done in our days, to wit, That in the year 1637, when the prelates were in the height of their power and pride, and had devised and procured that the service-book and the book of canons should be obtruded upon his church, and that there was no probable means, and very few instruments by which these corruptions of the worship and government of the house of God should be resisted; the civil authority being strongly engaged for carrying on thereof, and the greatest part of the ministry being carried away with the course of conformity, and couching with Issachar under the burden. It pleased God, first to stir up the spirits of a few of his servants and people to witness against these things, and so to encourage and countenance them in their proceedings, that in the month of February, in the year 1638, they did, notwithstanding all the threats and opposition of adversaries, which were many and strong, again to revive and renew the national covenant, which now had been forgotten and buried in oblivion for the space of almost forty years; and such the good hand of God upon his work and people, that within not many months thereafter, almost the whole land did subject themselves unto the oath of God; which was attended with more than ordinary manifestations of his presence, and influences of his Spirit in the assemblies of his people, and was in effect to this church, which had in a great measure, and for a long time forsaken her first love, and declined from her primitive purity and integrity, as life from the dead: Neither did the Lord cease to repair the ruin, and build up the breach that had been formerly made upon her, until he had restored her unto her liberty and beauty, in presbyteries and synods, and general assemblies, constituted of ministers and elders, according to the rule of Christ, and exercising their power unto edification. The first of these assemblies, which toward the end of the year 1638, convened at Glasgow, the very place where the top-stone was put upon prelacy, in the year 1610, did revive and approve the registers of the former free and lawful general assemblies, since reformation from popery, in the year 1560; did condemn and annul six pretended and corrupt assemblies that had changed the government, and corrupted the worship; did take away the unlawful oaths of entrants to the ministry, cast out the service-book, book of canons, book of ordination, and the high commission; did depose and excommunicate the prelates, did declare prelacy to have been abjured by the Confession of Faith 1580, and to be removed out of this kirk, and Five Articles of Perth to have been abjured and removed by the same Confession, and did restore kirk-sessions, presbyteries, provincial and national assemblies unto their full integrity in their members, privileges, liberties, powers, and jurisdictions, as they are constituted by the book of policy, registrated in the books of he assembly 1580, and ordained to be subscribed 1590, 1591, and make sundry other laudable acts and constitutions tending to the purging of the church, and advancement and settlement of the work of reformation. And though this assembly, and the determinations thereof, were afterwards much opposed by the popish, prelatical, and malignant party; yet did the Lord so countenance his servants and the people in this land, and his work in their hands, that the reformation was fully established, and at last ratified and confirmed both by king and parliament, in the year 1641. Then was there a sweet combination of truth and peace in the land, and the Lord did in a good measure pour his Spirit from on high, by which the wilderness was turned into fruitful fields, and the fruitful field into a forest; in contemplation of which wonderful mercies and blessings of God, that they might testify their thankfulness for the same, and secure them so far as did lie in them unto their posterity, and lend a helping hand unto their brethren in England, who then were wrestling in the fire against the unjust violence and cruelty of the popish, prelatical, and malignant party; who by their evil counsels, had stirred up the king, first to forsake, and afterwards to make war against the parliament then looking at reformation: This church and nation did, in the year 1643, upon the parliament of England's calling for their help against the common enemy, propound unto them, that there might be a solemn covenant entered into by all the three nations, of Scotland, England, and Ireland, which being agreed upon, was accordingly prosecuted and carried on in all the three nations. Therefore, as we do from our souls bless the Lord, who did put such a thing into the hearts of his people, to engage themselves in a covenant to his holy and blessed Majesty, and one to another in subordination to him, in order to these things that concern truth, and holiness, and righteousness; so we do hold ourselves bound to testify our cordial approbation of, and real adherence unto that memorable and never to be forgotten solemn league and covenant of England, Scotland, and Ireland; being persuaded in our minds, and convinced in our consciences, that it is a duty for people and nations, who profess the name of the Lord, to enter in covenant with him; this being indeed the first and great commandment of the law, that we should have no other gods before him, and that we should avouch the Lord to be our God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken to his voice, Exod. 20.2,3. Deut. 26.16-19. and that whereof we have many memorable and praise-worthy precedents in the book of God, especially when a people were called to repent and turn unto God after public backsliding and defection, or were seeking a right way for establishing of themselves in the midst of snares, or of engaging of the Lord to help them in straits, and strengthen them unto great and eminent undertakings, or to express their thankfulness for great and wonderful mercies and deliverances, Deut. 29.1,2; 2 Chron. 15.12-15; and 29.10; and 34.31,32; Neh. 9.39; and 10.29; &c. And being no less persuaded in our minds, and convinced in our consciences, that our solemn league and covenant, in the year 1643, is for the matter just and warrantable, for the ends necessary and commendable, for the time seasonable, and for the parties honourable; the matter and ends are all these precious things that are involved in pure religion, true liberty, and a well grounded uniformity in the former, and union and peace in the latter; or (to speak in the words of a reverend divine) this oath is such, and in the matter and consequence of it of such concernment, as we can truly say, it is worthy of us; yea, of all these kingdoms, yea, of all the kingdoms of the world; for it is swearing fealty and allegiance unto Christ the King of kings, and a giving up of all these kingdoms, which are his inheritance, to be subdued more to his throne, and ruled more by his sceptre, upon whose shoulders the government is laid, and in the exercise of whose government and peace there shall be no end. The parties are the true God, the living God, the everlasting King, glorious in holiness, fearful in praises, and doing wonders; and the three kingdoms of England, Scotland, and Ireland; who though as all the nations, in comparison of him, are but as the drop of a bucket, and vanity, and less than vanity and nothing; yet such as through his grace were amongst the first fruits of the Gentiles, and are for the knowledge and acknowledgment of Jesus Christ, in name and fame, parallel unto if not beyond any kingdoms of the world. The season was the deplorable estate of the church and kingdom of Ireland; the distressed estate of the church and kingdom of England; and the dangerous estate of the church and kingdom of Scotland, that we may truly say, (with the reverend divine already mentioned) such an oath, for matter, persons and other circumstances, the like hath not been in any age or oath we read of in sacred or human stories, yet sufficiently warranted in both. This solemn league and covenant, as it was actually sworn, and taken by the whole body of Scotland, from the highest to the lowest, so also by the honourable houses of the parliament of England, the assembly of divines, the renowned city of London, and multitudes, not only of the people, but of persons of eminent rank and quality throughout that nation, and the nation of Ireland, and all this by the authority and persuasion of the powers civil and ecclesiastic; who can have forgotten how deliberately it was resolved? how unanimously it was concluded? how joyfully it was received and entertained? The respective authorities of church and state in Scotland, did all with one voice approve and embrace the same, as the most powerful mean, by the blessing of God, for settling and preserving the true protestant religion with perfect peace in these nations, and propagating the same to other nations; and after taking of the same themselves, did ordain it also to be with public humiliation, and all religious solemnities, received, sworn, and subscribed by all ministers and professors within this kirk, and subjects within this kingdom; which was accordingly done by the whole body of the land, and in many persons and congregations attended with the feelings of that joy, and comfortable influences of the Spirit of God in the enlargements and meltings of hearts, which they did find in so great measure upon the renovation of the national covenant, in the year 1638. And this solemn oath of God being already taken by the honourable houses of the parliament of England, by the renowned city of London, and by the reverend assembly of divines, the lords and commons in parliament, upon the account of its being thought a fit and excellent means to acquire the favour of Almighty God towards the three kingdoms, of England, Scotland, and Ireland, and likewise to unite them, and by uniting, to strengthen and fortify them against the common enemy, and the true reformed religion, peace and prosperity of these kingdoms; did order and ordain, That the same covenant be solemnly taken throughout the kingdom of England, and dominion of Wales, and did condescend upon directions and instructions for the better and more orderly taking thereof by all the officers and soldiers, by the counties and committees, by the universities, by the ministers and parishes then under the power of the parliament: And as by these instructions, the declaration of both kingdoms joined in the armies for the vindication and defence of their religion, liberties and laws, against the popish, prelatical, and malignant party, (in which such as would not take the covenant, are declared to be public enemies to their religion and country, and that they are to be censured and punished as professed adversaries and malignants) was appointed to be publicly read: So for the better encouragement of all sorts of persons to take the covenant, it was in the same instructions recommended to the assembly of divines, to make a brief declaration by way of exhortation to all sorts of persons to take it, as that which they judged not only lawful, but (all things considered) exceeding expedient and necessary, and to be a singular pledge of God's gracious goodness to all the three kingdoms. In obedience to which, the assembly did frame an exhortation, wherein they do not only hold forth the lawfulness of the covenant, and take off such scruples and objections, as did then lie most in the way of the taking of it; but do also press it as the sovereign and only means to recover an embroiled and bleeding remnant. And upon these grounds, and according to these prescripts, was that solemn covenant taken by the multitudes of persons of all sorts, many of which did rejoice at the oath of God, and did look upon it as a most promising branch of hope held forth by the Lord, for renewing and reviving the church of England, and Ireland, and preserving the church of Scotland, and begetting and bringing forth the great and honourable things amongst the nations and churches abroad, for advancing the kingdom of Jesus Christ, and bearing down the kingdom of antichrist. Neither can it be forgotten, how by the same authority, it is appointed to be subscribed by persons of all ranks severally, writing their names or their marks, to which their names are to be added in a parchment roll or a book, whereunto the covenant is to be inserted, purposely to be provided for that end, and kept as a record in every parish; and how a little thereafter, it was afterwards ordered by the honourable house of commons, that the solemn league and covenant be on every day of fast and public humiliation, publicly read in every church and congregation within the kingdom, and that every congregation be enjoined to have one of the said covenants fairly printed in a fair letter, in a table fitted to hang up in some place of the church to be read; which things wanted not their due effect in many places: And why should we not also mention the mighty power and loving kindness of the Lord, testifying from heaven in his works of providence, his approbation of what was done by his people in these things according to his word, who knows not how from that day and upward, the Lord went forth with his people and their armies, and that the enemy was not able to stand before them, but did fall under them until they were foiled and wholly broken to pieces. These things we mention, to stir up and entertain in ourselves and others, the honourable and due estimation of that honourable and sacred bond of the covenant, thus well warranted by precepts and precedents from the word of the Lord, thus rationally and strongly urged by the authorities in both nations, thus solemnly sworn by so many thousands, thus sealed and attested in the consciences of so many gracious souls, by lively communion and fellowship with God, in bringing themselves under the bond thereof, and thus blessed and countenanced of God with such outward deliverances and successes; and to make it appear that it is not without cause that we judge the obligation thereof still to be in force, and that we do witness and profess our adherence thereunto. For our parts, though we do not judge all the matters contained therein to be of the same importance and weight, some of them being religious, others civil only, nor all the articles thereof to be of the same nature, some of them being absolute and binding absolutely, others being conditional and binding conditionally only: Ye we do judge ourselves and the parties engaged therein, and who have taken it, to be still firmly bound to endeavour, according to our and their places, the performance of the several things therein contained and sworn, according to the common and plain sense of the words and nature of the obligation therein expressed, and that no person or power upon earth can dispense or absolve either themselves or others from the bond and tie of the sacred oath of the most high God. In the first place, We do testify for, and bear record unto so much of the work of uniformity in religion, as was attained by the reverend assembly of divines at London, and the commissioners of the kirk of Scotland, in one confession of faith, form of church government, directory of worship, and catechising, and ratified and approved by the general assemblies of this church, and parliaments of this kingdom, insofar as did concern them, judging the same to be sound and agreeable to the rule of the word of God, and to be insofar the result of one of these great duties whereunto we are obliged by covenant, viz. To endeavour to bring the churches of God in these three kingdoms, to the nearest conjunction and uniformity in religion, confession of faith, form of church government, directory for worship, and catechising, that we and our posterity after us, may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us; and being followed and practiced, to be such as would singularly contribute for the honour and glory of God, and the edifying of the churches of Christ in these nations, in the knowledge and belief of the truth, purity of worship, strength of discipline, unity of affection, and power of godliness, and to the taking away and suppressing all things that are contrary thereunto. Having now born testimony for, and professed our adherence unto the doctrine, worship, discipline, and government of the kirk of Scotland, and to so much of the work of uniformity as was attained with England, and to the national covenant of Scotland, and to the solemn league and covenant of Scotland, England, and Ireland, we hold it our duty, in the next place, upon the grounds, and for the ends already set down, as to profess our adherence to the testimonies formerly given by ourselves and others of the Lord's ministers and people of the protesting judgment in this land, since the month of September, in the year 1651, concerning the actings of the present powers against this nation and church: so also at this time, to bear witness against the things now on foot in these nations, that are contrary and destructive unto the doctrine, worship, discipline, and government, uniformity and covenants already mentioned. And therefore, 1. We do profess our abhorrence of the remnant and root of that popish, prelatical, and malignant spirit, which notwithstanding of the Lord's witnessing against it in a most eminent way, now for near twenty years in these nations, both by his word and works; yet doth not only lodge and lurk in thousands, but breaks forth in many, unto the opposing of godliness, and the work of reformation, and in taking hold of every shadow of opportunity that seemeth to contribute for reviving and promoting the old malignant interest and designs, against religion and liberty: And we cannot but bemoan that that spirit, in the actings thereof, as it standeth in opposition to godliness and the precious truths and ordinances of Jesus Christ, is too much connived at, by which it cometh to pass that popery grows and spreads, and that malignant men cast off the yoke of discipline, and set up pastors according to their own heart, and bear down the godly, and the work of God in many places; yea, we cannot but bemoan that many such, through their feigned forwardness and counterfeit zeal to promote the interests of church and state, have screwed themselves into places of power and trust in both, and labour to infuse but too much of that spirit into the very vitals of government, designing, no doubt, to do by fraud what they have not been able to do by force, by making us do, as Amaziah king of Judah did, (who after he had overcome the Edomites, did bow down and worship their gods, 2 Chron. 25.14.) unto the involving of the land again in sinful compliances with the malignant party, contrary to the solemn public confession of sins and engagement unto duties, in the year 1648; to which solemn confession of sins and engagements unto duties, we do also judge ourselves bound to bear testimony, and to profess our adherence thereunto. 2. We do disclaim and testify against all that huge swarm of errors, and heresies, and blasphemies that have been broached, and have broken out in these nations in our days; whether such as deny and oppugn the divine authority of the holy scriptures, or the sacred Trinity of persons, Father, Son, and Holy Ghost, in the blessed unity of essence and being, one infinite, eternal, and almighty God; the Deity of the Son of God; the Deity of the Holy Ghost; God's holy and eternal decrees of election and reprobation; the creation of the world; the being of good and evil angels; original sin; the immortality of the soul; the resurrection of the body; the day of judgment; eternal life and death; the two natures of Jesus Christ, and the union thereof in one person; the real merit and satisfying virtue of his death and passion to take away sin and wrath, and redeeming of souls from the guilt and bondage thereof, and these only who are given to him of the Father, and not all and every individual man; or the impotency and deadness of man's will to all spiritual and supernatural good; or the true nature of faith; or justification by the free grace of God through the imputed righteousness of Christ taken hold of by faith; or the use of the moral law to believers; the inbeing of sin and of a body of death in believers; or their confessing and acknowledging of sin, and praying unto God for pardon thereof; or their being chastised of God for their sins; or the ordinances of Christ as superfluous and not necessary to a saint; or the morality of the Lord's day; or the baptizing of infants born within the church; or the lawfulness of oaths; or degrees prohibited in marriage, Lev. 18. the government of the house of God by presbyteries and synods; and whatsoever is contrary to the law and to the testimony, under whatsoever names or forms; whether Atheism, Antiscripturism, Arianism, Scepticism, Socinianism, Popery, Pelagianism, Familism, Arminianism, Antinomianism, Libertinism, Anabaptism, Erastianism, Prelacy, Separatism, Independency; and whatsoever else that is condemned by the word of God, that hath been published in these nations these years past, or is on foot therein at this day, the particulars whereof being so many and various, would be tedious and irksome to enumerate: Yea, as we do disclaim and testify against all of these, so we judge that many of these are for their grossness to be abhorred, and do wish that they could for ever be buried in immortal oblivion, never to be mentioned nor heard of any more in the churches of God; but when they are vented, and many of them countenanced and encouraged, unto the provoking of the God of truth in a high measure; to the affronting and treading under-foot his precious truth and ordinances; to the subverting and destroying of many souls; to the reproach of the churches of Christ at home, and scandalizing of these that are abroad; to the grief of the godly, and insulting and mocking of the profane; to the amazement of friends, and joy and rejoicing of adversaries, who can hold his peace? Nay, we are afraid that God will, in some eminent way, declare his wrath from heaven against these lands, because of that cursed monstrous brood of errors, heresies, and blasphemies that hath been hatched and bred up therein these years past, and alas, with too little contradiction; would to God not too much connivance and countenance from these who might have done much for crushing that cockatrice in the shell. 3. As we do profess our dissatisfaction that the civil powers should take upon them by themselves, ordinarily to prescribe public humiliation and thanksgiving, with the causes and diets thereof, to all the ministers and members of this church, as being contrary to the well warranted privileges and constant practice of the church itself, and in its own nature introductory to greater encroachments, and putting into the hands of the civil power, the modeling, of the public worship of God, and things most properly ecclesiastic; so we desire with that sobriety that becomes Christians, and that faithfulness and zeal that becomes the ministers of the gospel, to bear witness against these injuries that are done to the true reformed protestant religion, professed in this church, and held forth in our Confession of Faith and Catechisms, and Directories for worship and government, by the late petitions of advice offered by the late parliament at Westminster to his late Highness, and consented unto by him in the article concerning religion, and now homologated by the establishment made of that government in the person of his son according thereto. (1.) Because that article, though it do provide that the true protestant religion, as it is contained in the holy scriptures of the Old and New Testament, be held forth and asserted for the public profession of these nations; yet by prescinding from all our former Confessions of Faith, and attainments in the work of reformation, and by providing that a Confession of Faith yet to be agreed upon by his Highness and the parliament, according to the rule and warrant of the scriptures, be asserted, held forth, and recommended to the people of these nations, it doth wave and cast loose all these former attainments and Confessions of Faith from being the tessera of our public profession, and import a very great reflexion upon the religion which, since the reformation from popery, hath been professed amongst us, and giveth no small scandal to the churches of God at home and abroad, and no small advantage to papists and other adversaries, by ministering unto them but too just occasion to think and say, that after a hundred years profession of the protestant religion, we have it and the Confession of our Faith thereanent yet to seek, and to be determined upon; yea, it leaveth it doubtful, what is or may be understood by the protestant religion mentioned in the article; whether that called Calvinism, or Lutheranism, or Arminianism, or any other that layeth claim to the name of protestant, or some complex of all or more of these, or the things wherein all of them do agree, laying aside the things wherein they differ. (2.) Because the determinations concerning religion made in that article, though reaching to Scotland, no less than to England and Ireland, were enacted and established in a law, not only without the previous determination of a synod or assembly of this church, but also without so much as advise taken or consultation had with any of her synods and assemblies; yea, whilst some of her ministers were earnestly desiring and pressing the contrary, and that any civil power should at the first instant, especially in a church constituted, whose established doctrine, worship, discipline, and government, they are bound not only by the common tie of magistrate's duty, but also by the particular oath of God, to preserve inviolable, take upon them of, and by themselves, to determine things of so intimate and important concernment to religion; yea, take upon them to cast loose their former good and praise-worthy settlements, and to determine the public confession of that church and nation, (as is hinted in that petition of advise) we conceive to be contrary to the word of God, which hath put into the hands of the officers of his own house, and not into the hands of the powers of the world) the keys of his own house, whether the key of knowledge, or doctrine, that consists in expounding and preaching of the word, and determining controversies of faith, according to the rule of the scriptures, or the key of order and decency, by which circumstances of order and worship in the house of God are determined, according to the general rules of the word, concerning order and decency, or the key of discipline for exercising of church censures upon the scandalous and obstinate, or the key of ordaining and sending forth of church officers, for spiritual services and ministrations in the house of God, Matth. 16.19; John 20.23; Mal. 2.7; Deut 17.9-11; Lev. 10.10; Ezek. 22.26. & 33.23,24; Rev. 2.2,14,15; Acts 15.6, &c. and 16.4; John 18.36; 2 Chron. 26.16, &c. and to be contrary to the Confession of the Faith and constant tenor of the doctrine of this church, and former good and laudable laws of the land, as will appear from the large Confession of Faith in the heads of councils, (to which also agreeth the confession of Faith, first agreed upon by the assembly of divines at Westminster, anno 1646, in the head of synods and councils, and in the head concerning the civil magistrate) and the remonstrances and declarations of the general assemblies of this church, particularly from the declaration of the general assembly, against the unlawful engagement in war against England, anno 1648, and from several acts of parliament, particularly from the first act of the twelfth parliament of King James, held at Edinburgh, June 5. 1592. yea, to be contrary to the Confessions of Faith and body of the doctrine of the protestant churches, which do generally and harmoniously teach an ecclesiastic power in the officers of the house of God, distinct from, and independent upon the civil powers, to which belongeth the exercise and use of the keys of the kingdom of Christ: and therefore for the civil power to assume it, is to transgress the bounds, and to remove the land-marks which are set by God, against which the faithful men of God, who lived in this church in the days of our fathers, did witness in the midst of difficulties and dangers. (3.) We hold ourselves bound to witness against that article, because of the toleration of many errors and heresies, and things that are contrary to sound doctrine and the power of godliness that is therein framed and established in a law, viz. Of all these that are consistent with professing faith in God the Father, and in Jesus Christ his eternal Son, the true God, and in the holy Spirit, God coequal with the Father and the Son, one God blessed for ever, and with acknowledging the holy scriptures of the Old and New Testament to be the revealed will and word of God, whilst the maintainers thereof abuse not this liberty to the civil injury of others, or the disturbance of the public peace; so that this liberty be not extended to popery or prelacy, or to the countenancing such who publish horrible blasphemies, or practice, or hold forth licentiousness or profaneness under the profession of Christ, and therefore not only unto Arminianism, Antinomianism, Anabaptism, Erastianism, Separatism, &c. but also to a great part of Familism, Socinianism, Quakerism, Pelagianism, and many errors that do not only deny and destroy many of the beautiful superstructures, but do also strike at many of the corner stones, and chief foundations of Christian religion: Such a toleration as this we conceive cannot be connived at, much less countenanced and allowed by masters of families in their households; by church officers in the churches of Christ; or by Christian magistrates in Christian states and commonwealths, without palpable crossing and contradicting the will of God revealed in the scriptures of truth, Gen. 18.19. & 35.1-4; 1 Sam. 3.11-14; Psalm 101.1; 1 Tim. 2.3,12; John 10.11; Titus 3.10,11; Rev. 2.6,14-16,20; Deut 13.6,11, &c. Josh. 22.11; 1 Kings 18.40; 2 Chron. 15.16,17; 1 Kings 12.26; 2 Kings 17.18. Ezek. 23.45,49. Amos 5.13. Zech. 13.3. Therefore have the commissioners of the general assembly of this church witnessed plainly and fully against this toleration, whilst it was but yet in the bud, anno 1649. And the reverend assembly of divines at Westminster, as they have in the Larger Catechism, in the exposition of the second commandment, reckoned the tolerating of false religions amongst the sins forbidden therein; so in the Confession of Faith, they do assert it to be the duty of the magistrate to take order that the truth of God be kept pure and entire; that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered and observed: and it is a covering will be found not of the Lord's Spirit, to say, that these commandments and precedents, and threatenings from the word of God, do not concern the magistrate in the days of the gospel, not only because the ends and reasons thereof, viz. The glory of God, and the preservation of the image of God, which consists in holiness and righteousness amongst the children of men, are moral and perpetual; but also because as the Lord hath prophesied and promised of the Christian magistrate in the days of the gospel, that he shall not defile the place of the Lord's throne, and the place of the soles of his feet where he will dwell in the midst of his people, in their setting up of their thresholds by his thresholds, and their posts by his posts, Ezek 43.7,8, and that they shall thrust through the false prophets, Zech. 13.3. So hath the Lord Jesus Christ himself, who is the King of kings and Lord of lords, shown them an example, by making a scourge of cords, and driving buyers and sellers out of the temple, which was the only act of compulsive and external power that we read of him, to have exercised in all his life, that he might therein give an example of that zeal for the house of God, which ought to possess all these against the profaners of his temple, and polluters of his church, to whom God hath given a coactive power over the outward man: And the apostle Paul, Rom. 13. in laying down the magistrate's duty, hath instructed us, that he beareth the sword to be a terror to evil works; we mean, such as appearing in the outward man, do mar the glory of God and the good of men, and are subject to cognizance and trial by men, of which sort are many errors, and heresies, and blasphemies, Phil. 3.2; 2 John 10; 2 Tim. 3.13 Titus 3.10. Rom. 16.17. And is it not prophesied in the book of the Revelation, That the kingdoms of the world shall become the kingdoms of our Lord, and of his Christ; and that the ten horns shall hate the whore, and make her desolate and naked, and shall eat her flesh and burn her with fire, Rev. 11.15. & 17.16. Yea, is not the present powers, their taking upon them to restrain popery and prelacy, an undeniable acknowledgement that the civil magistrate hath power given of God so to do? and if in these things, why not in other things that are no less prejudicial to the glory of God, and spiritual good of men? (2.) Because such a toleration is utterly repugnant unto, and inconsistent with the indispensable oath of God in the solemn league and covenant, professed to be made in the presence of Almighty God the searcher of all hearts, with a true intent to perform the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed. Is this toleration the performing of these vows of God upon us? Or is it not the way to cast loose the reformed religion in Scotland; to hinder reformation in England; to mar uniformity in one Confession of Faith, Directory of Worship, Catechism, and form of church government? And shall we hereby extirpate superstition, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine and to the power of godliness? Or is it not the way to nurse them upon our breasts, and dandle them upon our knees? Is this to free our souls from the guilt of other mens sins? Or is it not to suffer sin upon them, yea, to partake with them therein, and so partake of their plagues? Is this to make the Lord one and his name one in the three kingdoms? Or is it not rather to multiply our gods according to the number of our cities? (3.) Because this toleration, by the countenance which it hath had in this nation these seven years past, hath already produced many sad and sinful effects, such as the growth and increase of popery; the spreading of Libertinism, Quakerism, Anabaptism, and the profaning of the Lord's day, and despising of the ordinances and public assemblies of the Lord's people; the contempt and casting loose of church discipline; the causeless and unjust revolt of men of a malignant spirit from their own lawful pastors and church officers, and sundry such like, that are destructive unto piety and godliness, and to unity and order. And if God shall not be graciously pleased, by a wonderful work of power and mercy to prevent it, what can be expected, when it is now framed into a law, and all laws to the contrary repealed and taken away, but that it should prove the inlet to all sort of error, and distraction and confusion? Who knows not how fertile the spirit of man is of vain imaginations, and how prone to change the truth of God into a lie, that hardly can all these bounds that are set unto it, and these bands that are put upon it by the Lord, when improven by men to the utmost diligence and care kept from debording into error and looseness, shall it now then overflow all its banks when it may do it without contradiction; yea, in many things expect countenance and protection therein? Our hearts tremble to think how the glory of God shall be trodden under-foot; how the precious truths of the gospel shall be corrupted and perverted; how the ordinances of Christ shall be contemned and set at nought; how his government shall be overthrown; his officers had in contempt; his worship polluted; his day profaned; how peoples minds shall be troubled, and souls subverted; how the power of godliness shall be eaten up with vain janglings; how the whole work of reformation shall not only be retarded and obstructed, but in a great measure (if not utterly) rendered void; how, instead of reformation we shall have deformation; instead of the power of godliness, vain jangling; instead of love, bitter heart-burnings and jealousies; instead of union, schism and division; instead of peace, contention and strife; instead of order and government, anarchy and confusion; yea, what else can be the fruits that such an evil tree can bring forth, or the streams that can issue from so bitter and impure a fountain, but that at last our candlestick should be removed, and our sun set in a sad night of obscure darkness? It is above all contradiction, that as the see of Rome, these hundred years past, hath always had an eye upon Britain, for reducing the churches of Christ therein unto their former subjection unto the man of sin, so hath not her hopes been more heightened by any thing, than by this toleration; because thereby advantage is ministered for sending forth her emissaries, for crying down a ministry and ordinances, and perverting of the precious truths of God, and instilling into peoples minds the seeds of the popish doctrine, which maketh many wise men fear that these nations shall again, at last, be carried back again into Rome, and be swallowed in popish superstition and idolatry. Next, as we do profess the sorrow of our hearts, so we do testify the abhorrence of our souls, against all the injuries and affronts that have been or are offered and done to the national covenant of Scotland, and to the solemn league and covenant of England, Scotland, and Ireland. It is too much sin upon these nations (whereof we acknowledge ourselves to have a large share) that they have not attended the duties to which they are respectively engaged therein, with that sincerity, reality, and constancy that beseems so sacred and solemn vows made unto God, but have, through the power of an unsound and lukewarm heart, and an unstable spirit, come short exceedingly therein; yea, have fallen in many breaches of all the articles thereof. But what a dreadful astonishing thing is it, the like whereof we believe hath scarce been heard amongst the heathen, that these solemn vows and covenants (which for the solemnity, hath had but few parallels among the nations) should not only be scorned and derided by open adversaries, but vilified, reproached, opposed, and trodden under-foot by many who have therein opened their mouths unto God, and subscribed and sealed them with their hands; yea, sought to be buried in oblivion, that the name thereof as to the obligation of them, may be no more mentioned nor remembered. We cannot remember nor repeat but with much indignation and abhorrency of spirit, how some have railed upon, and reviled it, to that height of impudence and impiety, as to call it Nehustane, the brazen serpent that should be broken to pieces, and ground to powder, lest men fall down to worship it, and to compare the pressing of it to the papists holding up the idolatrous eucharist in the eyes of the people, that they may fall down and worship it; and how others of no better spirit have been bold to call it a device of the devil, a cursed covenant hatched in hell: And which doth more afflict us, as being a more public sin upon these nations, not only is there no law nor declaration, since the year 1651, declaring the standing obligation thereof, and former laws and declarations relating thereunto to be still in force, but the very formal tie and obligation thereof is forgotten and laid aside; and all laws, statutes, and ordinances, and clauses in any law, statute, and ordinance, relating to the tie and establishment thereof, repealed, so far as they are contrary to the liberty and toleration in things religious, held forth in the petition of advise. Oh that we were sensible of the dishonour that is done to God in these things, and of the dreadful guilt that these nations are involved into thereby, and of the great wrath that is like to come thereupon because of the same. If covenant breaking be a most heinous and dangerous offence complained of, condemned, threatened, and severely plagued of God, Psalm 78.34-37; Jer. 11.10; 2 Kings 17.15; Lev. 26.25; Deut 29.20-24; Jer. 22.8,9; Ezek. 17.15; Amos 1.9; Josh. 7.11,12; 2 Sam. 21.1,2. If it be true which was delivered from the word of the Lord by a reverend divine, in his exhortation made to the honourable house of commons, and reverend divines of the assembly at London, before he read the covenant, that a truce-breaker is reckoned up amongst the vilest of Christians, 2 Tim. 3.3. So a covenant-breaker is listed amongst the worst of heathens, Rom. 1.31. And which from the same word of truth was delivered by another reverend divine, at the taking of the covenant, by the honourable committee of estates, and reverend commissioners of the general assembly in Scotland, That God would shake out every man from his house, and from his labour, that performed not the words of this promise, Neh. 5.13. If (we say) these be the true sayings of God, as no doubt they are, because delivered by the God of truth, in the scriptures of truth, have we not reason upon the hearing thereof, to be afraid, that great is the wrath of the Lord that is kindled against the inhabitants of these nations, because of forsaking and despising of his covenant; and upon that account, not only to mourn and humble ourselves in private, but also to give public warning thereof unto others, that (if the Lord so will) we may persuade them also to humble themselves, and repent; or if they will not hearken and hear, that we may deliver our own souls, by bearing witness of God and his truth, and by not hating our brother in our heart, but in any wise rebuking our neighbour, and not suffering sin upon him, Lev. 19.17. In the last place, we do also, as ministers of the gospel, testify our dislike, that the civil powers, who now bear rule over this nation, should engross into their treasury, the legal settled maintenance of all the vacant churches into the land, and put the disposing thereof into the hands of a civil judicatory, without whose interventing approbation and warrant (notwithstanding of their being called by the congregation, and approven and admitted by the presbytery) none shall be authorized or admitted to any such vacant living or benefice, as is due to the ministry in Scotland, and that they do not allow them this approbation and warrant, until first they do declare under their hands, their purpose and resolution to live peaceably under the present government. (1.) Because this way is contrary unto the word of God. The divine right of the maintenance of ministers is a truth that is clearly taught in the scriptures, both of the Old and New Testament, Numb. 18.8,9; Deut. 14.22-29; Ezek. 45.1-7; Matt. 10.10; Luke 10.7; 1 Cor. 9.4-14; Gal. 6.6; 1 Tim. 5.17. And the scriptures also teach, that as it is the magistrate's duty to see sufficient provision made for the ministry, and (if need be) to supply their want out of their own treasury, Isa. 49.23. & 60.10; 1 Chron. 29.1-4; 2 Chron. 31.2,3,4, &c. Neh. 13.10-13; Gen. 47.22. So also that is a great sin before the Lord for them, or any other, to take away or devour, or intervert holy things that are now already settled and devoted unto the maintenance of the gospel, and of the worship of God, Lev. 27.10,32,33; Deut. 26.12-15; Prov. 20.25; 2 Kings 16.17; 2 Chron. 25.24; Joel 3.4,5; Mal. 3.8,9; Acts 19.37; Rom. 2.22. Add to these things, that the church of Scotland hath a proper patrimony and rents of her own, competent for the entertaining of her ministers, founded for most part upon the tithes and allocations out of the same, and upon particular donations and mortifications of private and public benefactors. (2.) That there is no footstep in the word of God of the civil magistrate his approbation of a minister in the house of God, as necessary, before he have right unto, or power to intromit with his maintenance, or of the civil magistrate his being warranted to put a bar upon the legal maintenance of the ministers of the gospel, that is due unto them by virtue of their office, or to restrain it, until first they have given bonds for their peaceable deportment under his government; but that upon the contrary, the word of the Lord doth clearly teach, that ministers maintenance is due by virtue of their office, and without any such interventing approbation from the civil magistrate, or any such bonds required of them, or given by them: The Holy Ghost, Lev. 7.35,36, calleth the maintenance of the priests, the portion of their anointing, in the day when he presented them to minister unto the Lord in the priest's office, which the Lord commanded to be given them of the children of Israel, in the day when he anointed them, by a statute for ever, throughout their generations, which is repeated again, Numb. 18.18. Their maintenance is in many texts of scripture, called their inheritance, which they were as freely to enjoy, as the people did enjoy their inheritances. The light of nature taught a heathen king to allow heathen priests somewhat more in the freedom of their enjoyments, than to the rest of his subjects, Gen. 47.22. and the part of Levi's covenant of ministers, having access to their maintenance freely by virtue of their office, is of force under the gospel, as well as under the law, as we may see from the 45th chapter of the prophecy of Ezekiel: It is there appointed that an holy portion of the land be assigned for the priests, the ministers of the sanctuary, and given unto them immediately by the assignment and commandment of God, without such interventing approbation of any civil authority, or any such promises required of them, or made by them, as previous unto their right thereunto. And the same thing is also clearly consequent from these texts in the New Testament which we have cited already, that do prove the maintenance of ministers under the gospel, to be due unto them, jure divino, and by virtue of their office. (3.) This way of assuming and disposing of the maintenance of the ministers of the gospel, is contrary unto the liberties, and privileges, and constitutions of this church, founded upon the word of God, and confirmed by a constant current of many wholesome laws and acts of parliament, made in favours of the church. 1st Book of Discipline, head fifth and sixth. 2d Book of Discipline, chap. 9-11. Act of General Assembly at Edinburgh, Dec. 25. 1566. Articles touching reformation condescended upon in the Assembly at Edinburgh, July 21. 1567. Act of the Assembly at Edinburgh, April 24. 1576. Act of Parliament at Edinburgh, Oct. 24. 1581. Act of Parliament at Edinburgh, Jan. 1. 1592. As also, the 6th, 7th, and 8th, Acts of King Charles IId's Parliament at Edinburgh, June 11. 1640. with many other acts of the general assemblies of this church and acts of parliament of this nation, as will easily appear to any that shall peruse the registers of kirk and state. (4.) Because it doth clearly tend unto the bringing of the church and ministers thereof in bondage unto the lusts and will of men, by taking from them liberty of discharging their consciences in declaring all the counsel of God, and reproving of the sins of all men freely, and without respect of persons. Thus being bound in the spirit, we have been constrained in this cold and declining time (wherein few are valiant for the truth, or do faithfully and zealously plead for the Lord and his interest, and many do conspire for making void of his law, though, blessed be his Majesty, he wants not a cloud of honourable witnesses in these nations, who have gone before us in these things, the measure of whose testimony we do desire in some things to fill up, according to the light and strength which we have received of the Lord,) to stand up for his precious truth, and to testify before God, angels and men, our owning and approving of the doctrine, worship, and government of the church of Scotland, and of the national covenant, and of the solemn league and covenant of the three nations, and of so much of the work of uniformity in religion, as is attained in one Confession of Faith, Directory of Worship, form of church government, and catechising; and to profess and avouch our adherence unto all these, as having their foundations laid in the blessed word of truth, and as being agreeable to that rule that bringeth peace in walking according thereto; and to disclaim and disavow all things that are contrary and destructive thereunto, especially the manifold errors and heresies of these times, and the vast toleration thereof now established in a law, and that gross Erastianism whereby the keys of the kingdom of heaven are in many things, by exotic powers, extorted out of the hands of Jesus Christ, and the officers of his house, and the liberties of his house wronged, and his servants brought into bondage, in all which we have (so far as we have obtained mercy to know our own hearts) confidence to take God to record upon our souls, that we have not desired nor designed to provoke any, nor to appear singular; but in the simplicity of our hearts, to discharge our consciences to our flocks, and to this whole church and nation, and to all that are interested and concerned in these things, and to the churches and saints abroad, as many as hear hereof, and to our posterity when we are gone. And therefore we have only to add, first, That it is the earnest desire of our souls, and our serious exhortation and warning to these of our flocks, and to all the Lord's people in the land, that they would labour to have the word of God richly dwelling in them, that they may be able to try the spirits, and to discern of things that differ; to know what is truth, and what is error, and what is right, and what is wrong; and that they would study to be rooted in the faith and in the love of Jesus Christ, and of his precious truth and ordinances, retaining an honourable estimation thereof in their hearts, and expressing their sincere affection and respect thereunto in all their ways, and that they would study to keep fresh upon their souls, the remembrance of all the goodness of the Lord, and of all the great works that he hath done for us, and for our fathers of old; and of our solemn vows and covenants made with God in the sight of angels and men, and never to suffer such forgetfulness and profanity to possess them, as to think themselves loosed from the true and genuine tie thereof; but to keep themselves under the bond of the same, and sincerely, really, and constantly, to endeavour the performance of the duties to which they are thereby obliged, and that they may not be offended nor stumble at Jesus Christ and his work, nor faith, nor cast away their confidence, because of backslidings, and revoltings, and divisions, and heresies; or because of disappointments, and reproaches, and contradictions, and oppositions, and oppressions, and persecutions, for these things must be, that they which are approven may be made manifest, but that they be strong in the Lord, and in the power of his might, possessing their souls in patience, and waiting for his salvation, knowing, that he that endureth to the end, shall be saved; and in the mean while, comforting themselves in this, that God hath not cast off the care of his church and people in this land. It is a mercy most worthy of our observation, that errors and heresies, notwithstanding all the advantages they have had these seven years past in Scotland, have taken hold but of few professors, formerly noted for the knowledge and love of the truth; and that the preaching of the gospel, notwithstanding all the disadvantages it hath been attended with these years, yet hath been blessed of God in several places of the land, to the bringing in and building up of souls; and evidence that the Lord is yet amongst us, and a promising branch of hope that he will revive his work, and bring forth his remnant, and continue to dwell in our land. And we are also bold in our God, to warn the higher powers, into whose hand the Lord hath, in the depths of his righteous judgments, given this nation, that they would not look upon this our testimony, as proceeding from any evil spirit, or carnal or politic design, but from sincere and innocent impressions of our duty made upon our hearts by Jesus Christ (who though he is the Prince of peace, yet did the zeal of the Lord's house eat him up, and make him witness against the corrupters of his truth, and polluters of his worship, and profaners of his temple, and all unrighteousness of men) nor despise the words of soberness and truth, which though proceeding but from a very few poor weak instruments, yet we are sure, have their foundations in the scriptures of truth, and are, as to the matter confirmed; we hope, with heart approbation of many of the thousands of the Israel of God in this land, but that laying aside the balances of outward dispensations, and politic principles and intendments, they would weigh things in the balance of the Lord's sanctuary, and in the fear of the great and dreadful name of the Lord, search and try their way in order to this nation; especially in order to the house of God, which doth in a great measure lie waste; yea, would to God were not laid waste and made desolate, and the hedges thereof broken down, whilst men run to build and fence their own house with the spoils and ruins of the house of God: The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Jerusalem hath been a cup of trembling and a burdensome stone to many people, and hath cut them in pieces, who have burdened themselves therewith, Zech. 12.2,3. and the vengeance of the Lord's temple hath broken in pieces many of the powers of the earth, Jer. 50.15,28. And whoever have endeavoured to raise themselves upon the ruins of his house, have been buried under the rubbish thereof; yea, where services hath been otherwise commanded and prospered of the Lord: Yet when men for rooting of themselves have remitted their zeal for the house of God, and countenanced the worshipping of calves and idol gods, their former services have been imputed unto them for iniquity, and the Lord hath threatened to avenge them upon them and their house, 2 Kings 10.29,32; Hosea 1.4. And therefore it concerns the higher powers that now are, under the peril of the dreadful displeasure of the Lord of hosts, who is zealous for his holy temple, and for his people, timeously and seriously to consider of these things, and whether their actings, in order to his nation and church in those things that concern righteousness and religion, be agreeable to the rule of equity, and to the bond of the brotherly covenant; or if the royal law in these matters be not violated, and the solemn covenant broken and laid aside, and forgotten, and the hedges of the Lord's vine broken down, so that all they which do pass by the way do pluck her, and the boar out of the wood doth waste it, and the wild beast out of the field doth devour it. Return, we beseech thee, O God of hosts: look down from heaven, and behold and visit this vine: and the vineyard which thy right hand hath planted: and the branch that thou madest strong for thyself. It is burnt with fire, it is cut down, they perish at the rebuke of thy countenance. Let thy hand be upon the man of thy right hand: upon the son of man whom thou madest strong for thyself. So will not we go back from thee: quickenus, and we will call upon thy name. Turn us again, O Lord God of hosts: cause thy face to shine, and we shall be saved. October 1658. Subscribed by us, Mr. Samuel Rutherford, professor of divinity at St. Andrews, and minister of the gospel there. Mr. James Wedderburn, minister of the gospel at Moonsie. — John Crookshank, minister at Regortoun. — James Guthrie, minister of the gospel at Stirling. — Alexander Moncrief, minister at Scoony. — John Murray, minister at Methven. — Robert Campbell, minister at Mullein. — Francis Peirson, minister at Kirkmichael. A LETTER from several Ministers homologating the former T E S T I M O N Y. REVEREND and dear brethren, being informed that you are upon thoughts of causing print the Testimony, given by you in behalf of the doctrine, worship, discipline, and government of the kirk of Scotland, and of the national covenant, and solemn league and covenant, and the work of uniformity in religion, and against the errors, heresies, and blasphemies of the times, and the toleration thereof, &c. And taking to our serious consideration the manifold dangers that do threaten religion, and the work of God in these nations, especially in this church, with the continuance and increase thereof day by day: We could not but encourage you therein; and for the exoneration of our own souls, join with you as joint witnesses in those matters. We could have wished, and we know, so also could ye, that there had been a new draught fitted in every thing, to the present state and condition of the time, and to the workings of the spirit of delusion therein: and in a special way taking notice of that unhappy petition lately subscribed and promoted by some few of our countrymen, in behalf of that vast toleration that is now on foot in these nations; a petition that we are the more bound to witness against, because it is commonly reported, and we believe, not without ground, to be subscribed by Mr. Thomas Ireland, who did once profess himself to be of our number, whose miscarriage in that particular, as we desire to be humbled before God for it, so we judge it our duty, and we know also, so do ye, to bear witness against it before the world; but knowing that it would take a long time before a new draught of a testimony could be condescended upon, by these that live at such a distance, especially in the winter season; we thought it better to encourage you to publish this, and to take hold of the present opportunity of signifying our consent thereunto, than to delay, being altogether uncertain what the present confusions might bring forth. That we did not at the first subscribing join therein, was not upon any dissatisfaction upon the matter which it contains, we being abundantly clear in that from the beginning, but some of us were cut off from the occasion, by physical impediments, and others knowing that there was at that time some endeavours and expectation of and address to be made by several synods, to the civil powers, for remedying of the evils which you then thought fit to witness against, in such way, they judged it more expedient for the time, to delay the giving of any such testimony, until these addresses should prove ineffectual: and there being now no access thereunto, we are very free to homologate your Testimony, and do hereby declare our consent and adherence to the same, desiring that it may be construed of the world, and accepted of God, not only as yours, but as ours and yours jointly: So commending you to the grace of God, we continue Your very affectionate brethren in our Lord Jesus Christ, Mr. Thomas Lundie, minister at Ratray. — James Symson, minister at Airth. — George Murray, minister at Fouls. — Robert Rule, minister at Stirling. — Thomas Hogg, minister at Lerber. — Thomas Glass, minister at Dunkell. — James Strachan, minister at Dunkell. — Gilbert Menzies, minister at Fortengel. — Patrick Campbell, minister at Killin. Nov. 22. 1659. For their reverend brethren Mr. Samuel Rutherford, principal of the divinity college in St. Andrews, Mr. James Guthrie, minister at Stirling, and the rest of the brethren subscribing the Testimony.