extraordinary credit and confidence to an Epistle which hee wrote to Licinius (c) Has literas velim existimes faederis habituras esse vim non Epistolae meque ea quae tibi promitio ac recipio sanctissime esse observaturum Cicer. Ep ad Licin l. 5. p. 50. he desired him to beleeve there was the force of a Covenant in it not of an Epistle wherein what hee promised he meant most holily to performe And touching Toleration of impious opinions we may know what his mind was by that hee reporteth and approveth of Protagoras Bookes being burned and himselfe for speaking doubtfully of the Deity banished Cicer. de nat deor l. 1. p. 206 and this by the sentence of the Judges of Athens so that we may see the zeal of the most eminent both Greeks and Romanes in this example who though they were Barbarians to one another especially the Romanes to the Greekes Rom. 14.15 wee that are Christians should bee more unworthy and much worse then either our greater light adding much to the aggravation of our guilt if wee should not deeply take to heart the dishonour of God by errours c. and the toleration of them and willingly put to our hands with our Reverend and godly Brethren in a Testimony to the truth of Jesus Christ and to our Solemn League and Covenant made against them SECT IV. Ninethly Wee conceive it the more requisite thus to appear in profession of the same truths and opposition of the same errors c. with you lest we should incurre a double danger the one of sinne the other of punishment the sinne wee would bee loath should bee charged upon us is a treacherous or timorous silence like that condemned by the Prophet Ieremy in his time chap. 9. verse 3. when there is just occasion or rather urgent necessity to declare our minds in the cause of our Saviour Christ as you have done The punishment wee have cause to feare if we should be afraid thus to discover the dictates of our consciences is twofold the one spirituall the other temporall the former no lesse then the great curse of Anathems Maranatha for lacke of love to our Lord Jesus Christ 1 Cor. 16.22 for what love beare wee to him if wee forbeare to witnesse a good confession for him or his truth when so many false witnesses are risen up against them both and for temporall punishments wee may according to the observation of (d) Plerunque ab ali is docendis aliquando etiam objurgandis male dissimulatur quia peccatis eorundem damnablibus parcunt jure cum iis temporaliter flagellantur quamvis in aeternum minime puniuntur Aug. de Civ Dei l. c. 9. p. 28. Augustine justly expect a share in them with those whose great provocations of Gods wrath doe most procure them by a silent consent or connivence towards the wickednesse of the times wherein wee live (e) Vel cum laboris piget vel os eorum verecundamur offendere vel cum eorum inimicitias devitemus ne impediant noceant Ibid. whether it proceed of negligence or bashfulnesse or feare lest their enmity whom by discharge of our duty we may offend should either hinder our good or doe us hurt There may bee another cause of a worse kind then any of these viz. a Politicke neutrality when men suspend all appearance of engagement on either side in any publicke breach or division and resolve to bee meere spectators of a quarrell untill they see which way the success is like to be swayed that they may make advantagious conditions for themselves with the prevailing party Which the wise (f) Solon apud Plutarch in vita Solonis p. 91. 92. Governour and Law-maker of the Greeks though having no more in him then heathen morality so farre detested that hee branded them with a note of infamie who in civile discord and sedition sate still and did not joyne with those that tooke the justest cause and hazard themselves with such rather then looking on without putting themselves in danger to see which of the contenders should have the Victory Which whether cowardly or cunning refervation and suspence wee take to bee deeply condemned in our Solemne League and Covenant under the tearmes of Detestable indifferencie or neutrality and should wee bee guilty of the breach of it by keeping silence when just occasion and convenient feason invites us to an open profession of the truth of Jesus Christ against errours c. the sinne of Tyrus would make us liable to the Judgment of Tyrus for not remembring or not regarding the brotherly Covenant Amos 1.9 Tenthly and lastly as we conceive it very reasonable in respect of what wee have already pleaded for publication of this our profession of the same minde and meaning with you concerning errours c. So wee hope it is very seasonable at this time to doe it since wee perceive by the g Published Apr. 28. 1648. But it came not to our hands untill the latter end of May. humble reprefentation of the Commissioners of the Generall Assembly to the honourable Estates of the Parliament of Scotland that they make our taking of the Covenant and giving Testimony against the errours c. a weighty argument against the waging of a new Warre betwixt their Kingdome and ours their words are these Wee are not convinced of any just ground for a new Warre against that Kingdome in that which hath beene instanced by your Lordships Ibid. p. 78. especially for that the Covenant was taken by the representatives and other chief Corporations in England whereupon the Generall Assembly and Parliament of this Kingdome have frequently mentioned in their Acts Letters and Declarations the Vnion and Conjunction of both Kingdomes by Solemne League and Covenant neither are wee without hopes if things bee carried on in a faire and right way that the Kingdome of England may be brought to a further length in the performance of this duty Whereof wee are the more confident because of the famous and frequent Testimonies given to the Covenant and against errors c. by the Ministery in divers Provinces in England Which witnesseth their wonted prudence and piety by some of us observed in their Honorable and Reverend Commissioners sent unto this Kingdome for the preventing of a breach among Covenanted Brethren And as our Brethren of Scotland are not convinced of any just ground for a new Warre by their Arguments who would raise it in their Kingdome against ours so wee for the same reasons with some additionalls of moment advancing to an higher degree of evidence and assurance (h) For it bate date the 28. of Aprill and the penall Ordin against Heres passed the 2. of May. since their humble Representation was printed are convinced that there is no just warrant for such a Warre as the enemies of our peace and safety would enkindle among us under the oppofite Titles of Presbyterians and Independents For for the most and weightiest
Philosophers God is jealous of honour and as hee is but one so he allowes but of one Lord one faith and one baptisme Ephes 4.5 and being most true and holy he cannot but be vehemently incensed against errors heresies and blasphemies especially when they are presented under the name and notion of Religion for then he is twice dishonoured First in contradicting his truth by falshood his glory by reproach and then in ascribing erroneous and hereticall opinions unto him as to the author of them whereas indeed they are the dictates of the Devill For as (a) Videns Diabolus templa deâ—rum deseri in nomen Liberatoris eurrere genus humanum haereticos movit qui sub vocabulo Christiano Doctrinae resisterent Christianae Aug. de Civit. Dei l. 8 c. 51. par 2. p. 459. Augustine well observeth the Devill seeing his Temples forsaken and that mankind began to runne after the name of a Redeemer or delivering Mediatour he stirred up heretickes under the name of Christians to undermine and oppose the Doctrine of Christ For (b) Mar. 5.17 Luke 10.26 and c. 18.21.18 19 20. Mar. 10.19 Christ in the Gospel confirmed the Law and the hereticks as the Marcionites and Manichees besides others opposed it Whereupon they are posed with this question by Athanasius (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. disput prema contra Arian Tom. 1. p. 113. What hath Marcion or Manichaeus to doe with the Gospel when they abrogate the Law And (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alenandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 189. a sort of heretickes called Antitactae so far contemned and affronted it that because the law said Thou shalt not commit adultery they professed they would commit adultery And this impure purpose and practise of theirs they grounded upon an impious principle of their own holding two Gods a first and a second the second they said sowed tares corrupted mankind and gave the Law in breaking whereof they make account they have revenged the wrong of the first and better God upon the second and worse The same Devill which suggested such wild and wicked conceits to them hath taught some of our times (e) Testim to the truth c. p. 6.7 to make the Chappel of Rome the Church of Christ the brand set in the forehead of the great whore because it is in the Frontispice of all the Catholique Confessions as you have noted in your Catalogue And the Devills Amanuensis doubtlesse he was who not many yeers since wrote the book of Mans Mortality which presents to the world a gallipot of poyson for an Alablaster-box of Spikenard Mar. 14.3 in which pestilent Pamphlet are such blasphemous and absurd assertions as Religion may abhorre and reason deride and that such poysonful pills may be swallowed with the lesse suspition of danger they are sugared over with prefatory praises and the doctrine of the immortality of the soul that it may be distasted and detested blasphemously reproached as if it had been rather raised up out of hell then sent downe from heaven And can wee take notice of such notorious and horrid contempts of the truth and honour of our God and not be so far moved with them as to testifie our consent with our godly brethren against them God forbid yea we hold it our duties in true zeal to his glory rather to become emulous of the melting spirit of David when he said rivers of water run downe mine eyes because men keep not thy law Psal 119.136 how much more when they doe not only not keepe the law but teach men to break and to contemne the law and as much as in them lyeth to disanull and destroy the law not only the law of Faith Rom. 3.27 as this impious miscreant forementioned would doe but the law of workes also the rule of life which is another law of the same Apostle in the same place as the Antinomians goe about to doe both contradicting and blaspheming them as the Jews did Pauls preaching Acts 13.45 and the Anti-Scripturistâ— who doe the like against them both Law and Gospel as you have shewed in your (f) Testim to the truth c. p. 5. 15 16. Testimony It is time for thee O Lord to work for they have made voide thy Law Psal 119.126 and for the Lords servants to worke with him and for him and to contend for the Emphaticall conclusion of the Apostle Doe we make void the Law through faith God forbid yea we establish the Law Rom. 3.31 And while many are so lewdly lawlesse as our late erroneous and hereticall Rabshakeh's have shewed themselves to be We cannot but call to mind the deep sense that King Hezâ—kiah had upon the blasphemous reproaches of the Assyrian Generall when at the hearing of them he rent his cloaths covered himselfe with sackcloth went into the house of the Lord and made other patheticall expressions which shewed how much he was perplexed for the dishonour of his God thereby Isa 37 1-4 Nor can wee but desire and endeavour to be affected as he was with due proportion to the impieties and provocations of our present times and to give such demonstration thereof as the cause requireth and the opportunity affordeth And though Ministers be inferiour to Kings in honour yet in zeal to the glory of God they should not be second to any how great soever but Fore-men rather as the Levites were who when God was dishonoured by that stupid Idolatry in making and worshipping the golden calfe and Moses demanded who is on the Lords side Exod. 32.26 came with their swords by their sides and did present execution upon the principall transgressors and albeit we be no such sword-men as they were nor have any thing to doe with bloody sacrifices as they had yet we are not without our weapons which may bee of use for conviction though not as those in their hands for execution of such as are injurious and blasphemous against the glory of God as that Idolatry was and our modern heresies are with our tongues and pens we may plead for the propriety and purity of Gods honour against all who any way seek to oppose or eclipse it And remembring how great the zeale of Moses was to the glory of God when rather then the Heathen should have any occasion reproachfully to misreport his judiciall proceedings with his people in the wildernesse Exod. 32.12 he wisheth that his name might be blotted out of Gods booke ver 32. We take it to be but a slender testimony of our zeale to the glory of our Maker and Redeemer to subscribe a printed Testimony to the truth of Christ Jesus Nor should we thinke it too much if there were cause to require such a service at our hands to set forth a * Betwixt the penning and printing of this Attestation there came forth a briefe yet sound confutation of errors W. in the name of the Ministers of Devon Printed by William Dugard for
to that Order which the lawes enjoyne according to the word of God Secondly in their Ordinance of the 4. of February 1646. for a day of humiliation of the whole Kingdome in regard of the growth of those wicked windes of errour c. Which being worthy of perpetuall remembrance that it may not bee lost in a loose sheet for the glory of God and honour of the Parliament we conceive it convenient wholly to insert in this place Die Iovis 4. Feb. 1646. An Ordinance of the Lords and Commons Assembled in Parliament concerning the growth and spreading of Errors Heresies and Blasphemies setting apart a day of publique humiliation to seek Gods assistance for the suppressing and preventing the same VVEE the Lords and Commons Assembled in Parliament of England having entered into a Solemn League and Covenant to indeavour sincerely really and constantly the Reformation of Religion in Doctrine Discipline and Worship and the extirpation of Popery Superstition Heresie Schisme Prophanenesse and whatsoever shall bee found contrary to sound Doctrine and the power of godlinesse and having found the presence of God wonderfully assisting us in this cause especially since our said engagement in pursuance of the said Covenant Have thought fit lest wee partake in other mens sinnes and thereby bee in danger to receive of their plagues to set forth this our deepe sense of the great dishonour of God and perilous condition that this Kingdome is in through the abominable blasphemies and damnable heresies vented and spread abroad therein tending to the subversion of the faith contempt of the Ministery and Ordinance of Iesus Christ And as wee are resolved to imploy and improve the utmost of our power that nothing be said or done against the truth but for the truth so wee desire that both our selves and the whole Kingdome may bee deeply humbled before the Lord for that great reproach and contempt which hath beene cast upon his name and saving truths and for that swift destruction which wee may justly feare will fall upon the immortall soules of such who are or may bee drawne away by giving heed to seducing spirits In the hearty and tender compassion whereof wee the said Lords and Commons Order and Ordaine that Wednesday being the 10. day of March next be set apart for a day of publique Humiliation for the growth spreading of erros heresies blasphemies to be observed in all places within the Kingdom of England Dominion of Wales and Town of Berwick and to seek God for his direction and assistance for the suppressing and preventing of the same and all Ministers are hereby injoyned to publish this present Ordinance upon the Lords Day preceding the said tenth day of March. Ordered to bee printed and copies to be sent abroad by the Members that serve for the respective Counties Cities and Burroughs H. Elsynge Cler. Parl. D. Com. Thirdly by their Ordinance of the 2. of May forementioned for the punishing of Blasphemies and heresies which wee presume had been sooner set forth if the distempers of the times had not defrauded them of fit opportunities for such a publication and the Ministers doing their parts to the same purpose to cry down errours c. by preaching and writing against them there is the lesse cause to feare a publique guilt and perill of the Kingdome and a fairer defence against the imputation of reproach though they bee not so farre suppressed as they should bee Fourthly A fourth reason why wee thus publiquely professe against errors c. with you is because of the subtilty sedulity and pride of hereticks 1. For their subtilty they are as Paul said of Elymas full of all subtilty though but the children of the devill as hee calls him Act. 13.10 for the (p) Host is noster cui mille nocendi artes Epist Paulim Therasiae August in Aug. 31. p. 133. Devill their father who hath a thousand deceiptfull arts or devices to doe hurt instructeth them in pernicious fallacies and teacheth them to make choice of such persons to worke upon as are most easily deceived and such wayes to worke by as may bee most probable for prevailing Upon this ground doth Gregory Nazianzen pose an Impostor in his time (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Gr. Naz. orat 33. Tom. 1. p. 535. Why saith hee dost thou gather together as the filth of a sinke into one gulfe every vaine and light witted man not worthy indeed of the name of men and by subtilty of speech having made them more and more effeminate hast set up a new shoppe of impiety and by abusing their madnesse hast craftily contrived an harvest of advantage to thy selfe 2. For sedulity as the Devill is a perpetuall Peripatetick continually going to and fro in the earth and walking up and downe in it Iob 1.7 1 Pet. 5.8 So his agents and emissaries hereticall teachers as our Saviour said of the Scribes and Pharisees compasse Sea and land to make a proselyte Matth. 23.15 Thus doe the Jesuites at this day (r) Philip. Alegambe Bibliotheca Scriptor Societ Iesu passim as one of their own Order sheweth by manifold examples and both they and other seducers came of late from forain parts to sow their tares of errours in our fields 3. For pride they are many of them of the high mind of Eunomius the heretick whom it would not suffice as the same ancient Orthodox (ſ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 46. p. 721. Doctor observeth of him to bee of some account and to have a number of Disciples but hee tooke it for a detriment to himself unlesse he might draw all to destruction after him The consideration hereof may give us just cause to cast about (t) Hostis noster tam variis expugnandus est telis quam oppugnat insidiis Ep. Paulini Theras Augustino Aug. Ep. 31. p. 133. to overcome them as many wayes as they come to assault or oppose the truth and we conceive this way of unanimous discovery and detestation of errours c. to be of great moment to that purpose SECT III. FIthly A fifth reason why wee thinke it requisite thus to expresse our selves opponents to errors c. is because of the common people who by their levity and inclination toward vagrant speculations as (v) Tanta pleresque titillat vagtrum speculationum cupido tantaque levitas circumagit ut facile sit impostoribus quemvis nec ingenio nec c. Calvin expl perfldiae Valinten Gentil opusc p. 672. Calvin calls them are apt to bee deceived by such imposters as without feare or wit or learning or dexterity draw such disciples after them and as they are willing to bee deceived soare they wilfull when they are deceived For the first the observation of (w) Nihil tam facile est quam vilem plebeculam linguae volubilitate decipere quae quicquid non intelligit plus miratur Hieron ad Nepotianum de vita Clericorum Tom. 1.
barbarous decision of the sword wherein they would have most to doe who have least reason and Religion and the most of such wild and wicked distempers as are most repugnant to them both And for the better part of our dissenting Brethren at home we hope they would hold it a matter of duty and of safety as well as wee doe to bee at peace with us and that they will beare with our faithfull dealing in the cause of Christ and if in our zeale thereto wee have not shewed our selves partiall to any extravagancies of opinion or practise we wish them to consider the saying of Augustine (t) Non omnis qui parcit esse amicus nec omnis qui verberat iniâ— micus Aug. Vin. Ep. 48. p. 188. every one is not a friend who forbeareth to rebuke nor every one an enemy who rather striketh then stroaketh and fince the most of them are for a Toleration of different opinions Worships and writings we cannot but expect their patience towards us though thus farre wee have professed against them for even upon their own grounds they must allow us the same liberty to think and speak and write and act according to our principles and consciences which they assume to themselves and permit unto others and the rather because a confiderable sort and number of them doe not so much dissent from us in matters of the greatest moment as they doe from many of those who under the titles of Independents howsoever otherwise divided are united together against the Presbyteriall Government and with reference to such wee further say that though we approve of the Presbyteriall Government as most consonant to Scripture and most convenient and commodious as a wall of Discipline about the Vineyard of Doctrine for the defence of the soundnesse of faith and holinesse of life and therefore could wish it were generally received through the three Kingdomes of the Covenant Yet doe wee not desire the establishment of it in that extent to be purchased by the price of blood and therefore we disavow the dispute of the sword to determine any differences betwixt us And we hope the godly both Presbyterians and Independents will be so wise as to beware of such a breach as may incourage and confirme their enemies whether Popish Prelaticall or prophane against them both whom as (v) Tu mecum Nestorium me tecum execratur Nestor Arn. Serap confl addit operibus Iren. p. 547. Arnobius saith to Serapion they both alike condemn and by whom they are both alike abominated though for divisive and destructive ends they may court the one party and calumniate the other vice versa as (w) Dr. Abbot in his Answer to Dr. Hills third reason p. 103. Cardinall Allen gives instructions to the Seminary of Preists in his time to make the division of Protestants and Puritanes as they call them more advantagious to the service of Popish designes If you have to deale with a Puritane saith the Cardinall you must say truly Brother for you there is more hope then for these that be Protestants because they for feare of the Prince and the Law are ready to say and beleeve any thing and therefore me thinketh they be Atheists but for you there is more hope being either hot or cold If you deale with a Protestant tell him there is more hope of him then of the rash brained Puritanes because they with Religion have put off all humanity civility with all other good manners And though some particular litigants in contestation for their cause and party have been carryed by precipitation of passion to the expression of much personall spight and reproach both in speech and in print yet the greatnesse of the hazard to which both the one and the other will be exposed if their difference should be driven on to a Military march should make them lay down their displeasure and take up the resolution of the Roman (x) Non me impediant privatae offensiones quo minus pro Reip. salute etiam cum inimieissimo consentiam Ci. cer Epist ad Plancum Ep. Tom. l. 10 p. 113. Oratour No private offences or fallings out shall binder me or make me saith he lesse ready to joyne with my greatest enemy for the safety of the publick The third part of the Attestation Containing an Apology for publication of these Errors and for the Reformation in hand against the scandall of them and of other impious and absurd aberrations from Religion and reason charged upon it SECT I. TO this our confession with you we think fit by way of Apology for you and for our selves to add a caution against misconceipt which many perhaps take up upon the great noise and outcry we make against errors c. which (y) Mr. I. Goodw. Sion Colledge Visited p. 7. some thinke should rather have been supprest with filence then blazed ahroad to publick view without an antidote against them or refutation of them And it is as probable yea it is certaine to some of us who have heard it spoken that all the reproaches of these impious opinions are cast upon the Reformation in hand To take off such imputations we thinke it fit to say First Though problematicall errours which are presented with some appearance of truth and reason should not be published without disproofe because by such men may more easily be deceived Yet such grosse and as well absurd as impious paradoxes as most of the errors c. in your Catalogue may be mentioned without particular confutation of them as is the herefie of the Sadduees who say there is no resurrection neither Angell nor spirit Acts 23.8 and the herefie of Hymeneus and Philetus saying in the Apostles time the Resurrection is past already 2 Tim. 2.17 and the blasphemy of Rabshekeh Isa 36. from ver 12. to the 20. which was heard at first without speaking of a word against it and that by an expresse command from King Hazekiah ver 21. and afterwards thrice written without a refutation 2 King 18. from v. 27. to v. 35. 2 Chr. 32.17 18 19. Isa 36. forecired neither are such irreligious and irrationall conceits or sayings worthy of a refutation nor they who hold or vent them capable of a religious and rationall conviction Secondly Though in respect of others that may be required and performed yet it is not requifite that every time they are reported they should be refuted because that hath either been done before or may be done after in time convenient (z) Plenisslmam habebis a nobis adversus omnes haereses contradictionem Epiphan praefat in l. c. adv haeres p. 228. Epiphanius did not only rebearse a large Catalogue of 80. heresies but as he saith himselfe made a copious contradiction or confutation against them all But (a) Aug. princ Tom. 6. operum Augustine writing a Catalogue of heresies after him did there only repeat and not refute them though elsewhere hee spent a great