[277] of his churches will soon espy and be offended with us for, as is by himself affirmed, Rev. II. 14, 20; but on the contrary it is very pleasing when his people do hate those things that his soul doth hate, as appears in the 6th verse of that chapter.1
Mr. Oakes expressed his opinion concerning these exciting subjects in an Election Sermon, May 7, 1673: “They that are weary of and disaffected to this government that God hath established among us, and shall betray and give up the civil interest of New England, will have more to answer for than they are aware of. He is a madman that will hope for the continuance of our spiritual liberties, if the wall of our civil government be once broken down. Those beasts that break down the hedge of our civil government do not design or do it merely because they are angry with the hedge, but because they would break in and devour all that is precious and dear to us. The change of our government will inevitably introduce a sad change in our churches. To divide what God hath conjoined, viz., civil and ecclesiastical liberties, to deliver up civil and yet hope to keep spiritual liberties, is folly in its exaltation.” Again, “The loud outcry of some is for liberty of conscience; that they may hold and practice what they will in religion. This is the Diana of some men, and great is the Diana of the Libertines of this age. I remember Julian the Apostate, that malicious and implacable enemy to Christianity have observed that the Christian religion prospered the more for the severe persecution in Dioclesian's time, and that the Christians grew up thicker and faster for being mowed down with the scythe of bloody enemies. He did for a while abstain from severities against the Christians, and suffered all men to use what religion they would; and Austin saith of it, Libertatem perditionis permisit, he gave men liberty to destroy themselves. Such is that liberty of conscience, even a liberty of perdition, that some men are so unconscionably clamorous for. But remember, that as long as you have liberty to walk in the faith and order of the Gospel, and may lead quiet and peaceable lives in all godliness and honesty, you have as much liberty of conscience as Paul desired under any government. 1 Tim. II. 1. 2. He that is allowed without molestation to walk with God, and serve him with all good conscience, hath liberty enough. Never complain when that is your condition, that you may be as good as you will. Oh take heed in all societies, and in all respects, of an inordinate and undue affectation of liberty. The latter end of it ”
