All you then that are the Lord's workmen, be always pre- pared for a storm ; wonder not that men see not the ways of the Lord, nor the judgments of our God, many are blinded. Admire not that they will so endlessly engage themselves into fruitless oppositions ; they are hardened. Be not amazed that evidence of truth and righteousness will not af- fect them; they are corrupted. But this do; 'Come and enter into the chambers of God, and you shall be safe until this whole indignation be overpast.' I speak of all them, and only them who follow the Lord in all his ways with up- right hearts, and single minds, if the Lord will have you to be a rock and a brazen wall for men to dash themselves against, and to break in pieces, though the service be grievous to flesh and blood, yet it is his, whose you are ; be prepared, the wind blows, a storm may come.
Use 2. Let men set upon opposition make a diligent inquiry, whether there be no hand in the business, but their own? whether their counsels be not leavened with the wrath of God, and their thoughts mixed with a spirit of giddiness, and themselves carried on to their own destruction ? Let me see the opposer of the present ways of God, who, upon his opposition is made more humble, more self-denying, more empty of self-wisdom, more fervent in supplications and waiting upon God, than formerly; and I will certainly blot him out of the roll of men judicially hardened. But if therewith men become also proud, selfish, carnally wise, revengeful, furious upon earthly interests, full, impatient ; doubtless God is departed, and an evil spirit from the Lord
BY DIVINE PROTECTION. 199
prevaileth on them. O that men would look about them before it be too late, see the Lord disturbing them, before the waves return upon them ; know that they may pull down some antics that make a great shew of supporting the church, and yet indeed are pargetted posts supported by it ! The foundation is on a rock that shall not be prevailed against.
Use 3. See the infinite wisdom and sovereignty of Al- mighty God, that is able to bring light out of darkness, and to compass his own righteous judgments by the sinful ad- visings and undertakings of men. Indeed the Lord's sove- reignty and dominion over the creature, doth not in any thing more exalt itself, than in working in all the reasonings, debates, consultations of men, to bring about his own coun- sels, through their free workings. That men should use, improve their wisdom, freedom, choice; yea, lusts, not once thinking of God ; yet all that while do his work more than their own ; ' This is the Lord's doing, and it is marvellous in our eyes.'
Of the last part of my text I shall not speak at all, nei- ther indeed did I intend.
Of
TOLERATION:
AND
THE DUTY OF THE MAGISTRATE
7VBOUT RELIGION.
The times are busy, and we must be brief. Prefaces for the most part are at all times needless, in these troublesome. Mine shall only be, that avev Trpoojjutwv koL ira^tov, ' without either preface or solemnity,' I will fall to the business in hand. The thing about which I am to deal, is commonly called. Toleration in religion, or toleration of several reli- gions. The way wherein I shall proceed, is not by contest, thereby to give occasion for the reciprocation of a saw of debate with any ; but by the laying down of such positive observations, as being either not apprehended, or not rightly improved, by the most, yet lie at the bottom of the whole difference between men about this business, and tend in themselves to give light unto a righteous and equitable de- termination of the main thing contended about. And lastly, herein for method I shall first consider the grounds upon which that non-toleration, whereunto I cannot consent, had been, and is still endeavoured to be supported, which I shall be necessitated to remove.
I. By considering the arguments brought from holy writ.
II. From some other general observations. And then in order
III. I shall assert the positive truth, as to the substance of the business under contest.
All in these ensuing observations,
I. As to the first of these,
1. Although the expressions of toleration, and non-tole- ration, wherewith the thing in controversy is vested, do seem to cast the affirmative upon them who plead for a forbear-
OF TOLEKATION. 201
ance in things of religion towards dissenting persons, yet the truth is, they are purely upon the negation, and the af- firmative lies fully on the other part ; and so the weight of proving, which ofttimes is heavy, lies on their shoulders. Though non-toleration sound like a negation, yet punishment (which terms in this matter are IdoSuvajuouvTa) is a deep af- firmation. And therefore it sufficeth not men to say, that they have consulted the mind of God, and cannot find that he ever spake to any of his saints or people to establish a toleration of error. And yet this is the first argument to oppose it, produced in the late testimony of the reverend and learned assembly of the church of Scotland. Affirma- tive precepts must be produced for a non-toleration, that is, the punishing of erring persons. For actings of such high concernment, men do generally desire a better warrant than this: there is nothing in the word against them. Clear light is needful for men, who walk in paths which lead directly to houses of blood. God hath not spoken of non-toleration, is a certain rule of forbearance. But God hath not spoken of toleration, is no rule of acting in opposition thereunto. What he hath spoken, one way or other, shall be afterward considered. Positive actings must have positive precepts, and rules for them, as conscience is its own guide. If then you will have persons deviating in their apprehensions from the truth of the gospel, civilly punished, you must bring better warrant than this, that God hath not spoken against it, or I shall not walk in your ways, but refrain my foot from your path.