have their private opinions and faith to themselves and not intangle the weake with their doubtfull Disputations forbeareing to judge or despise those that are not of their opinion loving them still as Brethren not censuring them as Profane Antichristian fighters against God men that will willfully shut their eyes against the Light had these things I say beene attended to on all hands our breaches had never beene so great as now they are nor should the lovers of truth and Peace have had so much cause to lament them a P. 40 But where is the fault you will say True it is there are divisions sad divisions danger threatening divisions among us but where is the fault I know there are many that lay all the fault upon those whom they call Presbyterians and say it is their rigour and their pride and ambition their Spirit of Domination that is the cause of all these divisions Thus say the Antinomians and thus the Separatists and thus the Anabaptists and thus the others say Now the Lord judge between us and them and let his people that hear judge this day Who are they that divide in judgement from all the Reformed Churches of Christ in the world that have Opinions and judgements differing from the Opinions judgements of all the Reformed Churches we or the Anabaptists we or the Separatists we or the Possibly they will all say they are of the same Opinion with the Reformed Churches in fundamentalls as well as we and their differences are but in minutioribus Now supposing this to be true as it may be in some of them why then do they transgresse the Apostles rule why do they not if that it be in matters of lesser moment wherein they differ from us why do not they keep their opinions private and have their saith unto themselves before God why do they upon so small differences if the differences be so small withdraw from Communion with us and the rest of the Churches and gather themselves into distinct and separate Churches their holding one head one faith doth not excuse them from being guilty of breach of Unity and downright Schisme so long as they hold not one body one baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza annot in 1 Cor. 1. 10. est cum alii aliis c. Schisme or division saith he is this When men are so addicted to some men or to some outward rites that though they do agree in the cheif points of Religion yet they are estranged in their minds and engage themselves into parties and factions Now who are they that though they professe to agree with us in Doctrine have yet made a secession withdrawne themselves gathered Churches engaged Parties Consider and give sentence Who are they that have most broken the band of Love There is great fear what the Presbyterians will do if once they get power into their hands but in the meane time what do others who are they that brand their Brethren with the Title Proud Time-servers Prelatical Tyrannical Antichristian And what is this lesse then Persecution Who are they that haue been farthest from condescending to their Brethren for peace and union sake were it fit I could say something of this yea much I could tell you much hath beene yeelded and much more would be yeelded yea almost any thing but that one thing that would lay a foundation of perpetuall Division and dis-union in Families Church Kingdome Who are they that profess an utter impossibility of reconciliation or union and plead for nothing but Toleration Toleration and some for Toleration in the utmost Latitude to Papists Jews Turks the very artifice whereby the Arminians in Holland sought to gain a party and strength unto themselves Resolve these Questions and they will resolve you who are most guilty of these Divisions a M. Rich Vines Ser. before the Com Mar 10. 1646. Lond. print for Abel Roper 1647 p. 1. By a Declaration set forth above Thirty years agoe King James of Famous memory was pleased to let the World know not only how ill he resented and how much he detested the Vorstian and Arminian Doctrines then newly born and in their swadling-cloaths but also how sollicitously he interposed with the States Generall of the United Provinces against their admittance of Vorstius into the place of Divinity Professor of Leiden or into their Country And that he might decline the envy of being in alienâ Republicâ curiosus he bears himself upon that common rule Paries cum Proximus ardet when a Neighbours house is on fire it concerns all in the Neighbour-hood to look about them This Vigilancy condemnes our I know not what to call it I wish no worse might be said then insensibleness and security For what were those sparkes at that time smoaking in a remote corner in comparison of that fire which now flames forth at every corner of our house blown up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of all Religions which may be justly called the Golden Calfe of these times whereunto many are not unwilling to contribute their strength Policy and whose Birth-day they would not fear to call festum Jehovae an acceptable day unto the Lord. Are not the errors which are rife amongst us either by infecting Persons of Place and Quality grown into that boldnes or by carrying away Barnabas also crept into that credit or by spreading far and wide risen to that strength that they do face if not seem able to put into danger of rowting our common Faith Publick Worship authorized Ministry long and much expected and promised Reformation This to the common Enemy is the Cape of good hope the sound part are afraid least the Truth should come to beg for poor quarter and be led Captive following the Chariot of triumphant Liberty Some think that Episcopacy in his Pontificalibus may by this means be retrived and recalled from exile to which it was sentenced by the Covenant Many that are as distant in their Opinions as the two Poles yet moving upon one axeltree or tyed together by the tayles of common Interest doubt not but by laying their stocks together they shall be able to bid fair for a Toleration And that we might not be left alone to wonder at our selves our sympathizing Brethren abroad do wonder also That we should be made the common Sewre to receive the Garbage of other Churches and that their stinking snuffes should be allowed Candlesticks here in England In this sad Posture of things all mens eyes have been upon the Parliament and every one saith Is there no Balme in Gilead Is there no Physitian there Why then is not the health of the Daughter of my People recovered a M. Simeon Ash Serm. before the Lords Feb. 26. 1644. Lond. printed for Edw. Brewster 1645. p. 32. Endeavour vigorously to compound our Differences in Ecclesiasticall concernments Alas alas my heart akes because of our breaches Let mine
there be no Divisions amongst them perfectly joynd together in the same mind and in the same judgement If therefore upon inquiry it do appeare That the Magistrate hath Power to make Constitutions for the better ordering of those Circumstances about which Scripture hath determind nothing whether wee must use or not use them and if Offenders against these Constitutions are justly punishable it undenyably follows that in punishing such Violaters of his Laws the Magistrate doth not Persecute but execute Justice and that those Persons who are thus reflected upon are not Persecuted as Saints but Punishd as Malefactors The very Case of our Nonconformists here in England The Summary of these Conclusions that my Reader may the better apprehend them to be both Consequent and Evident is this Preaching and Praying are necessary Duties Which cannot be performd without Circumstances These are not determind in Scripture Nor must be left undetermind Therefore by the Supream Magistrate Who to effect this makes Laws and Constitutions These have Penalties annexd to be inflicted on the Disobedient The infliction of these Penalties is the execution of Justice and the Magistrates Duty But no Persecution Therefore those Persons that suffer these Penalties are not injuriousely Persecuted but justly Punish'd Quod erat Demonstrandum I cannot at all doubt but the weakness of my Brethrens Argument to any unprejudic'd Reader begins now to appear However I will repeat their Syllogisme once more and then let the World judge who is in the Right Preaching and Praying are necessary Duties But N. C. are punish'd for Preaching and Praying Therefore They are Punish'd for necessary Duties and consequently are Persecuted I Answer first by distinguishing the Major Preaching and Praying quoad Substantiam are necessary Duties i. e. It s necessary that these Duties be perform'd Quoad Circumstantias they are not necessary i. e. though these Duties be perform'd yet it is not necessary to perform them in such or such a manner Thus though Prayer be necessary yet that it should be Extemporary or without a Form is not necessary or that the Minister should be without a Surplice is not necessary So for Preaching though it be a Duty yet to preach or hear a Sermon in a Conventicle of two or three Thousand or to expose my self to Sufferings and perhaps a long Imprisonment to the neglect of my Profession and thence the ruine of my Family for which I am bound to provide I say to throw my self upon all these Inconveniencies only to hear a Sermon from A. B. or C. D. when I may safely hear a much better from an Orthodox Minister is so far from being necessary that it may justly 〈◊〉 Who hath required these things at your hands That Secondly I Answer by denying the Minor which is utterly false and untrue They are not punished for Preaching and Praying they being punishable for their neglect but they are punished for not observing those Circumstances about Preaching and Praying which Authority requireth of them or they are punished for not performing these Duties in such a manner as their Governours require or more plainly yet they are punished for not observing and submitting to those Constitutions which their Governours have Established for the better ordering of these Duties The Obligation of which Constitutions because they are much oppos'd I 'le endeavour to confirm by this one Consideration Bonum non oritur nisi ex integrâ Causâ There must be a concurrence of all requisite Conditions to make a thing good Now the Conditions required to the Validity of a Law are not unduely exprest by the four Causes Efficient Material Formal Final and That Law which is not Defective in any one of these is Valid and Obligatory But such are the Constitutions of the Church of England Therefore c. 1. Respectu Causae Efficientis there is sufficient Authority and Legislative Power 2. Respectu Materiae the things enjoyn'd are not unlawful as being contrary to any Law any former Obligation 3. Respectu Formae there is sufficient Promulgation 4. Respectu Finis Publick Peace and Safety by restraining Disorders Tumults Contentions which might arise from Difformity in Worship is the very Reason and End of their being exacted Object But is not Conscience violated and Christian-liberty infringed by these Ecclesiastical Constitutions since they determine us precisely ad unum in the use of Indifferent things which God and Christ have left free ad utrumlibet Answ I Answer referring my Reader for farther Satisfaction to Bishop Sandersons seventh Sermon ad Pop. pag. 384. That there is no Subject of England whatever is pretended to the contrary but hath the Liberty of his Conscience or to speak more intelligibly may worship God according to his Conscience i. e. in such a way and manner as his Conscience his judging Faculty judgeth most acceptable provided always that he keep his opinions to himself or to his Family and make them a Rule only for his own private Practice But if such a man will go publish his Opinions and entangle the Consciences of others and seek to draw Disciples after him and make a Party and cause Divisions and Dissentions amongst his Majesties Subjects and trouble the Publick he is to be restrain'd he is not to be tolerated Object l Mr. Calamys Ser. before the Lords Dec. 25. 1644. pag. 38. Will you allow the Magistrate to Tyranize over mens Consciences Answ By no means But I believe it is the Duty of Magistrates to keep men from infecting their Subjects with Soul-destroying Errours If thou hast an Heretical Opinion have it to thy self and the Magistrate will not nay cannot meddle with thy private Conscience But if thou labourest to infect others with thy Grace-destroying Opinions I doubt not but the Magistrate is bound to keep thee from spreading thy Infection to the undoing of the Souls of his Subjects If he may lawfully shut up a man that hath the Plague upon his body that he may not Infect others why not a man that hath the Plague of Heresie upon his Soul that so he may not destroy the Souls of Thousands Shall a Master in a Family have power to put away a Servant that is tainted with a grosse Opinion and yet not be called a Tyrant over that Servants Conscience And shall not the chief Magistrate of a Kingdome have Power to put out of his Kingdome at least to shut up from doing hurt one that is his Subject and polluted with Blasphemous Heretical Idololatrical Opinions Is not the Kingdom the Magistrates House and Family These are the means that are to be used to cure the distractions of England The Lord give us grace to put them in practice But this and the other party will reply That they are neither Heretical nor Turbulent and therefore what is all this discourse to them I Answer No man must be Judge in his own Cause every man therefore is to be supposed such that when his Place requires it refuseth by publick Oaths
thereunto is to persecute Christ Hath God inserted this as one maine branch of his Grand covenant with his People under the Gospell I will give them one heart and one way that they may fear me Jer. 32. 39. for ever * that is that they may all call upon the name of the Lord to serve him with one consent Zeph 3. 9. Did Christ ascend up on high and give gifts unto men and gave some Apostles some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ 'till we all come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the unity of the Faith and is it Persecution and Antichristianisme to engage all to Vnity and Vniformity Doth Paul bid the Philippians to beware of the Concision Philippians 3. 2. Doth he beseech the Romans to marke those which cause Divisions and Offences contrary to the doctrine which they had learned and to avoid them and that upon this ground that they who are such serve not the Lord Iesus but their own bellies however by good words and fair speeches they deceive the hearts of the simple Rom 16. 17. Doth he writing to the Galatians wish I would they were even cut off that trouble you a And yet the Author of Libert of Consc p. 32. tels us that this Text is little to the purpose Gal 5. 12. And is it such an hainous offence now for the faithfull Servants of Christ to advise you to the same course O Heavens be astonished at this and blush for the ignorance of some and impudence of others that dare so boldly presse for such a Toleration which none but vaine destructive thoughts of carnall men can look upon without indignation and horror Beware how you hearken to these Empiricks and Syrens who seeke to charme the world into a deep sleepe by presenting their confidence of a necessity of complying with all sorts of Sectaries yea of trusting the Sword in their hands and to defer the settling of matters of Religion during the war for feare of loosing the Godly Party as too many proudly stile themselves by way of difference from all that are not of their opinions and ways what is this but to teach God a new forme of Politicks to proclaime that it is not alwaies safe to hold out the truth of the Gospelâ— and to command all men to embrace it but much safer to halt between two opinions Belike Josiah went beyond his bounds when after himselfe had sworn a solemne Covenant to the Lord he made all Judah and Benjamin to stand to it and made all that were present in Israel to serve the Lord their God 2 Chron 34. 32 33. and Asa much more when he drew all the people into a Covenant That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 2 Chron. 15. 13. b The Author of Lib. of Cons p. 28. assures us the contâ—aâ—y when he rells as that What was done by the Kings of Israel Judah cannot be reasonably made a rule to Magistrats now under the Gospell But the ample and transcendent Commendations which the Lord gives unto these pious Kings especially in reference to their sincerity and zeale in reforming and settling of Religion in one Vniforme way may sufficiently warrant and encourage all Religious Magistrates to take care that all under their Government should all serve the Lord with one shoulder this being not a Tyranny over men but the Priviledge of the Gospel Beware yet at last of that thought that it is not yet time to build the Lords house Judah paid dear for this as I have heretofore shewed you at large on Psalm 76. 10. and in my former Sermon on this Text and therefore shall spare my selfe and you the paines of inlarging at the present Settle this in your hearts Gods Truth the true Worship and Discipline of Christ set up and established in one Vniforme way never prejudic'd any Nation or State where it had free passage in the least degree but hath ever been their safety happinesse and honour It is Errour how much soever cryed up not truth how much soever cryed downe and blasphemed that makes and foments rents and factions a Mr. John Ward of Ipswich in his Serm before the Commons March 26 1645 p. 49. Lon printed for C. Meredith 1645. Honourable and beloved yet another word of Exhortation to judge for God and as God judgeth 1. for God There are matters of God as well as matters of the King or Kingdome the care whereof must be upon you as well as upon us his Church his Kingdome his City his house his People his Spouse his Children his body ye as nursing Fathers must tender the good and welfare of them that they may find harbour and protection enjoy their just priviledges and Liberties wherewith Christ hath made them free not such licentiousenesse as is abus'd for a Cloake of Naughtinesse Ye must see to order and Unity amongst them that there be no rents and schismes surely our Saviour that ascended into heaven and gave gifts to men some Apostles c that wee might all meet in the Vnitie of faith and hath divers times and after sundry manners given that very thing in charge to his ministers would not have the Magistrate left at large from providing and endeavouring that speaking or following the truth in love we may grow up making increase by edifying our selves and one another in Love Ye must doe that which we are to pray that ye doe viz. Take a Course that Christians may live in a Peaceable and quiet life in Godlinesse and honesty not in strife and contention There is His Name it may not be blasphemed dishonoured His Day it must be sanctified His Gospell Ye have Authority and it is your duty to provide that it be duely preached a P. 50 That it be truly taught not blended adulterated made another Gospell His Worship it must not be corrupted by Idolatry superstitious Innovations lest God be worshipped in vaine while they teach for Doctrines the Commandments of men His Ministrie it ought to be purged planted lights set up in every bowle of the Candlestick encouraged maintained and abetted in the work of the Lord. His Sacraments it is your honour as your duty to see that they be kept pure in the celebration and ministration of them There is a book-case for it Num. 9. 7. there were certaine men c but if this be not full the Presidents 2 Chron ch 15. ch 30. and ch 35 will rule the Case for the Civill Magistrate and make out this That where the Doctrine and Discipline of the Church doth not or cannot prevaile the Magistrate must interpose his Coercive Power for restraint and remedy in a word God hath many things amongst us that must be protected and maintainâ—d and the matters of God have many
conscientia liganda then ligat but certainly the Devil in the Conscience may be nay he must be bound or else you act not according to that vigour that Christ hath put into your hands nor according to that exactness that Christ requireth at your hands It is true indeed which is so much talked of that Christ alone must reign in the Conscience but it is as true also that he doth so by the Power that he hath put into the hands of the Magistrate as well as by his word and spirit c M. Thom Watson before the Com Decem 27. 1649. p. 17. Lond. Printed for Ra Smith at the Bible in Cornhil 1649. If Conscience be a sufficient plea the Papist will come in for a Childs part Conscience must have a Rule it binds only virtute praecepti by virtue of a precept If Conscience goes against the Word Deponenda est talis Conscientia Get conscience better informed a M. Hughes Serm. before the Com May 26. 1647. p. 34. Lond. Printed for John Roth well at the Sun fountain in Pauls Chyard I must say that the Toleration of all things must be a destructive Principle to the State or Church where ever it be allowed Experience hath shewed us no less in Kingdoms and Churches Called by Gods name These are only suggested which need a larger Treatise to state fully Ye Servants of Christ take heed of yeelding to the pretences of Conscience the Devil and not Christ hath his Throne there And no stronger hold for him than Conscience if he once take it Christ will not suffer him to shelter there therefore ye may not so much as in you lieth Doe not other States as some of the united Provinces Dub. tolerate all these Heresies and protect them and yet they prosper who more I desire not to deal with other States unless I might do Sol. them good I am now only called to our own yet others being made exemplary a word in soberness and truth may not offend I suggest only these thoughts 1. Can any man say that prosperity is a sign peculiar unto Truth then let Rome come in and speak more than any for outward prosperity 2. Are not spirituall wickednesses as odious to God as carnall and are not these Heresies such which God condemnes as works of the flesh inconsistent with the Kingdome of Christ 3. Hath God made an end yet of visiting Nations for the sinnes of them when God hath done judging were a better time to urge this Example then now I pray God the evill day may not overtake those States the good Lord cause the Cup of trembling to pass by them and purge their iniquities peaceably But I am pressed in Spirit to say God hath not spared such State Polities which have sought their own rise by the ruine of God and his Truth Witness Jeroboam the Son of Nebat who made Israel to sin And he bids sin that doth not hinder Qui non vetat peccare cum potest jubet Sen. it when he can Gods Truth my beloved and not mans example must be the Rule if Heresies yet must be let us mourn for what we cannot help it is a miserable necessity when not allowed it will be rejoycing in iniquity either for State or Church willfully to tolerate a M. Ed. Calamy Ser. before the Ld Mayor Jan. 14. 1645. p. 3. Though God hath given us glorious victories over our Enemies yet the Churches of Christ ly desolate Church-Reformation is obstructed Church-Discipline unsetled Church-Divisions increased The famous City of London is become an Amsterdam Separation from our Churches is countenanced Toleration is cryed up Authority lyeth asleep b Ser. before the Lords Dec. 25. 1644. p. 13. It would seem a wonder if I should reckon how many seperated Congregations or rather Segregations there are in the Citty what Churches against Churches c. the Lord Knows that I mention these things with a sad heart c ut supra p. 4. Divisions whether they be Ecclesiasticall or Politicall in Kingdomes Citties or Families are infallible causes of Ruine to Kingdoms Citties and Families d p. 14. Hereby the hearts of People are mightily distracted many are hindred from Conversion and even the Godly themselves have lost much of the power of Godliness in their lives I say the hearts of People mightily disturbed while one Minister preacheth one thing as a truth of the Gospel and another Minister Preacheth the quite Contrary with as much Confidence as the former a P. 17. If Divisions be so destructive to Kingdoms Cities and Families this reproveth those that are the Authors and Fomentors of these Divisions that are now amongst us These are the Incendiaries of England If he that sets one house on fire deserveth hanging much more they that set a whole Kingdom on fire If he that murders one man must be put to death much more he that Murders three Kingdoms Mark them saith the Apostle Rom. 16. 17. that cause divisions and Offences contrary to the Doctrine which ye have Learned and avoid them Avoid them as the greatest enemies of England These are like the Salamander that cannot live but in the fire of contention These are of a Jesuiticall spirit And no doubt the heads and hands of the Jesuits are in all our Divisions b P. 33. Take heed of the Land-destroying opinion of those that plead for an illimited toleration of all Religions even of Turkisme Judaisme c. The Lord keep us from being poysoned with such an Error * This Text Mat. 12. 25. Every Kingdom divided against it selfe is brought to Desolation riseth up against it for it will divide a Kingdome against it self It will rend it in a thousand pieces It is a Doctrine directly contrary to your late Oath and Covenant A Doctrine that overthroweth all Church Government bringeth in Confusion and openeth a wide door unto all irreligion and Atheisme For at the same door that all false Religions comes in the true Religion will quickly get out and if it be as good for a man to live where nothing is lawfull as where all things are lawfull surely it is every way as uncomfortable to live where there are all Religions as where there is no Religion at all c P. 37. It is your Duty Right Honourable whom God hath betrusted with great Power to suppress these Divisions and Differences in Religion by your Civil Authority as farr as you are able least you are accessary unto them For God hath made you Custodes utriusque Tabulae Keepers not of the second Table only as some fondly imagine but of the First Table also and not only Keepers but vindices utriusque Tabulae Punishers also of those that transgress against either of them For you are the Ministers of God for good and Revengers to execute wrath upon him that doth evill Rom. 13. 4. and God hath deputed you for the Punishment of evill doers and for the
Praise of them that do well 1. Pet. 2. 19. There be some that would blot out halfe your Commission and restrain this good and evill to Civil good and to evils only against men But this is against that generall Rule Non est distinguendum ubi Lex non distinguit Where the Law doth not distinguish there must not we distinguish Tell me I beseech you Shall it be lawfull for Magistrates to punish those that destroy mens Bodies but not those that destroy mens Souls Shall they be blamed for suffering men to draw people away from obedience to the Laws of the Land and to themselves and not also for suffering men to draw away people from the Truth of the Gospell and from the ways of God such as Hymenaeus and Philetus who overthrow the Faith of some and their words eat as a Canker shall Christian Magistrates take up the Maxime of Tiberius Deorum injurias Diis curae esse Let God himself take care to vindicate himself from injuries committed against God as for mee I will just like Gallio take care of none of these things Can Christian ears endure such Language Doth not God Prophesy Isaiah 49. 23. That in the New Testament Kings shall be our Nursing Fathers and Queens our nursing Mothers And how can a Christian Magistrate discharge that duty aright if he hath not power from God to punish those that would poyson the souls of his weak Children with Heresies and soul destroying opinions Will you allow the Magistrate to Tyrannize over Object mens Consciences By no means But I believe it is the duty of Magistrats Answ to keep men from infecting their Subjects with soul destroying Errors If thou hast an Hereticall Opinion have it to thy self and the Magistrate will not nay cannot meddle with thy Private Conscience But if thou labourest to infect others with thy Grace-destroying Opinions I doubt not but the Magistrate is bound to keep thee from spreading thy infection to the undoing of the Souls of his Subjects If he may lawfully shut up a man that hath the Plague upon his body that he may not infect others why not a man that hath the Plague of Heresie upon his Soul that so he may not destroy the souls of Thousands Shall a Master in a Family have power to put away a Servant that is tainted with a gross opinion and yet not be called a Tyrant over that Servants Conscience and shall not the chief Magistrate of a Kingdome have power to put out of his Kingdome at least to shut up from doing hurt one that is his Subject and polluted with blasphemous Hereticall Idolatricall Opinions Is not the Kingdom the Magistrats house and Family a Ser. before the Comm. Octob. 22. 1644. p. 26. This is a certain Rule That all the Sins of the Kingdom which are committed by your connivence or allowance are the Parliament Sins and they call for a Parliament Repentance And therefore I beseech you search and try your hearts and consider how far you are accessary to the sins of the Kingdome that so you may be wrought up not only to a personall but a Parliament humiliation And if it doth appear that you have taken more care in setling your own Liberties then in setling of Religion If you have taken more care to build your own houses then Gods house this is a crying Sin and this makes you accessary to a Thousand Sins that are commited in the Kingdome Againe if you do not labour according to your duty and according to your power to suppress the Errors and Heresies that are spread in the Kingdome all these Errors are your Errors and these Heresies are your Heresies and they are your Sins and God calls for a Parliamentary Repentance from you for them this day You are the Anabaptists and you are the Antinominians and it is you that hold That all Religions are to be tolerated c. And these are your Errors if they sptead by your Connivence For the Sins of the Sons of old Ely are imputed to old Ely himselfe And when the People of Israel had prophaned the Sabbath Nehemiah contended with the Nobles of Judah for suffering them and tells them that it was they that did prophane it because they suffered the People to prophane it Neh. 13. 17. It was none of the Old cause that the People should a M. Ric. Baxter Holy Common-wealth Addition to Pref. Prop. 6. Lond printed for Tho Vnderhil at the Anchor and Bible in Pauls Ch yard 1659. have Liberty and the Magistrate should have no Power in all matters of Gods Worship faith and Conscience And as it is not the Old Cause so it is not a Good Cause For first it contradicteth the expresse Revelation of the will of God in the holy Scriptures Moses had to do in matters of Religion as a Magistrate and so the ruling Elders of Israel that assisted him And so had the Kings of Israel and Judah as is well known insomuch that in Asa's days they covenanted to put him to Death that would not seek the Lord God of Israel 2. It tendeth to the ruine of the Commonwealth and therefore it is no good cause How God was provoked By Aarons Calfe and by his Sons that offered strange fire which the Lord commanded not Lev. 10. what was the effect what benefit the Calves at Dan and Bethel brought to Israel and Jeroboams house and the high places and other Errours about worship brought to the Princes and People of Judah we need not particularly recite Law and providence are quite changed if Toleration of false Worship and other abuses of Religion tend not to the ruine of the Commonwealth If Magistrates must give Liberty for all to propagate a false Religion then so must Parents and Masters also for their Coercive power is rather lesse then the Magistrates then more and they are no more Lords of faith or Conscience But if all Parents and Masters should give such a Liberty it would be a crime so horrid in the nature and effects as I am loath to name with its proper Titles A pari it tendeth to the destruction of an Army to give liberty to all men to do their worst to draw them to Mutinies and Rebellion It tends to the ruine of Families that all have liberty to do their worst to tempt the Sons to Theft and drunkennesse and the wife and Daughter to whoredome It tends to the Destruction of the Commonwealth if there be liberty for all to perswade the the People to Sedition and Rebellion And therefore it must tend to the destruction of the Church and mens souls and consequently of the Commonwealth in the cheif respects if all have leave to do their worst to preach up infidelity Mahometanisme Popery or any false Doctrine or Worship against the great and necessary Truths I leave it therefore to the judgement of all men that are not fast a sleep in their security and utterly unacquainted with the advantages
out fit proper Laws for advancement of Trade and Commerce After all this we most humbly beseech your Majesty to believe That it is with extream unwillingness and reluctancy of heart that we are brought to differ from any thing which your Majesty hath thought fit to propose And though we do no way doubt but that the unreasonable distempers of mens spirits and the many Mutinies and Conspiracies which were carried on during the late intervalls of Parliament did reasonably incline your Majesty to endeavour by your declaration to give some allay to those ill humours till the Parliament Assembled and the hopes of indulgence if the Parliament should consent to it especially seeing the pretenders to this indulgence did seem to make some titles to it by vertue of your Majesties Declaration from Breda Nevertheless we your Majesties most Dutifull and Loyall Subjects who are now returned to serve in Parliament from those severall parts and places of your Kingdome for which we are chosen Do humbly offer to your Majesties great VVisdome That it is in no sort advisable that there be any indulgence to such persons who presume to dissent from the Act of Uniformity and the Religion established For these Reasons We have considered the Nature of your Majesties Declaration from Breda and are humbly of Opinion That your Majesty ought not to be pressed with it any farther Because it is not a promise in it self but only a Gratious Declaration of your Majesties Intentions to doe what in you lay and what a Parliament should advise your Majesty to doe and no such Advice was ever given or thought fit to be offered nor could it be otherwise understood because there were Laws of Uniformity then in being which could not be dispensed with but by Act of Parliament They who do pretend a right to that supposed promise put the Right into the hands of their Representatives whom they chose to serve for them in this Parliament who have passed and your Majesty consented to the Act of Uniformity If any shall presume to say that a right to the benefit of this Declaration doth still remain after this Act passed It tends to dissolve the very Bonds of Goverment and to suppose a disability in your Majesty and the Houses of Parliament to make a Law contrary to any part of your Majesties Declaration though both Houses should advise your Majesty to it We have also considered the nature of the Indulgence proposed with reference to those consequences which must necessarily attend it It will establish Schisme by a Law and make the whole Goverment of the Church precarious and the Censures of it of no moment or Consideration at all It will no way become the Gravity or Wisdome of a Parliament to passe a Law at one Session for Uniformity and at the next Session the Reasons of Uniformity continuing still the same to passe another Law to frustrate or weaken the execution of it It will expose your Majesty to the restlesse importunity of every Sect or Opinion and of every single Person also who shall presume to dissent from the Church of England It will be a cause of increasing Sects and Sectaries whose numbers will weaken the true Protestant Profession so far that it will at least be difficult for it to defend it self against them And which is yet farther Considerable those Numbers which by being troublesome to the Government find they can arrive to an Indulgence will as their Numbers increase be yet more troublesome that so at length they may arrive to a generall Toleration which your Majesty hath declared against and in time some prevalent Sect will at last contend for an establishment which for ought can be foreseen may end in Popery It is a thing altogether without precedent and will take away all means of Convicting Recusants and be inconsistent with the Method and proceedings of the Laws of England Lastly it is humbly conceived that the Indulgence propos'd will be so far from tending to the peace of the Kingdom that it is rather likely to occasion great disturbance And on the contrary That the asserting of the Lawes and the Religion establish't according to the Act of Vniformity is the most probable means to produce a settled Peace and Obedience throughout your Kingdome Because the variety of Professions in Religion when openly divulged doth directly distinguish men into parties and withall gives them opportunity to count their numbers which considering the animosities that out of a Religious Pride will be kept on foot by the severall factions doth tend directly and inevitably to open disturbance Nor can your Majesty have any Security that the Doctrine or Worship of the severall Factions which are all governed by a severall Rule shall be consistent with the Peace of your Kingdome And if any persons shall presume to disturb the peace of the Kingdome We do in all humility declare That we will for ever and in all Occasions be ready with our utmost endeavour and Assistance to adhere to and serve Your Majesty according to our bounden Duty and Allegiance My Brethren I Have now given you my Authorities viz. 1. The private Testimonies of twenty eminent Divines 2. The publick Testimony of the Presbyterian Ministers in the City of London Synodically met at Sion Colledge 3. The Authority of that Wise and Learned King James and his Privy Councill 4. The Votes and Reasons of the Honourable Commons Assembled in this present Parliament All which I have designedly ranked in this method that observing the order of nature and beginning ab imperfectiori I might gradually ascend to that which is more perfect for such I think the Reasons of the House will be found to him that dares attempt them i. e. Impregnable and unanswerable I Know not how it fares with other men I am no judge of their honesty or Knowledge but I am sure as to me the premises have appeared so considerable I should think the world might suspect either my Intellectualls or Moralls were I not thus apprehensive of so convincing a Light My Brethren that I may deal freely with you I am perfectly amaz'd and I had almost said scandaliz'd that men so eminent for Learning so noted for Piety and if we may beleive themselves it being one of their grand Topickes for Indulgence so considerable for Policy I say that these men should so warmely concerne themselves for this Thing call'd Toleration which as I hope the premises have evinc'd is not onely destructive both to Church State but also which prudent men would a little consider so directly contrary to their former Principles Practices I am very unwilling to make any unpleasing Reflections but 't is the Language of the world and I am not yet instructed to confute it that it is not a Toleration however pretended as the most advantageous method that can at present be employ'd but a Reformation that is as sad experience hath explained it a totall Extirpation of what ever is
contrary to their humours and designes that each different Partie endeavours to establish Now that this may not be rejected as a slandering designe onely to make you odious to Authoritie as is commonly objected there are severall Reasons at least strong conjectures that seeme highly to enforce the formentioned Charge I am willing to conclude and shall therefore give you my notions in grosse leaving the Analysis to your acuter Judgements There are you know such things in the world as a Jus Divinum of some one Forme of Government and a Solemne League and Covenant both which as being directly contrary to your pretended Toleration had I but the leysure or ability to improve them might easily be resolved into Volume of Arguments But leaving this performance if occasion shall require to the management of some abler Pen permit me very calmely to beg your Resolution to this following Proposall Were you in the same Condition i. e did you enjoy the same encourageing Circumstances that your Adversaries the true Sons of the Church of England through Gods great mercy and the Indulgence of a gratious Prince are at present favoured with then lay your hands upon your breasts and tell me as in the Presence of the great God that shall judge the world Whether would you then indulge either Person or Parties that should dissent from your established Discipline be it Presbyterian or Independent or any other whatsoever e. g. Whether would you then permit that Minister to preach publickly that should read the Service of our Church weare a Surplisse use the Crosse in Baptisme Kneel at the Sacrament c and not onely so but the utmost of whose endeavours should be employ'd in perswading others to the like practices telling them that the contrary by you observed was irreverent and undecent and therefore of all good Christians to be loath'd and abhorr'd I say tell me plainly Is it fit to grant a Toleration and Indulgence to such a Person or no if not then even your selves being judges neither is it fit to Tolerate you since your Principles and Practices are as distant from his I mean the true Son 's of the Church of England as his from yours as destructive to his as his to yours and it is unreasonable says the defender of the London Ministers Letter to the Assembly that Independents should desire that Ant. Tolerat p. 16. Toleration from Presbyters which they would not give to Presbyters so say I it is unreasonable that Independents Presbyters or any other Sect should desire that Toleration from Episcopacy which they would not grant to Episcopacy For with what face can I desire a courtesie from him to whom I do openly professe I would deny the same Courtesie But now if you take the other member of the Contradiction and say you would tolerate the foremention'd Person supposeing him otherwise of a quiet and peacable temper let me then desire you further to resolve me Are you perswaded That the Church of England requires any thing Sinfull as the condition of her Communion or not if you say shee does not I am no little troubled to mention it but there 's no evasion I must plainly tell you you are no better then downright Schismaticks for Schisme in the proper notion of it is nothing else but a causeles Separation from that part of the visible Church of which we were members now there is no sufficient cause for such Separation but * Vnless there be something which is sinfull required as the Condition of our Communion it appears to me to be Schisme to withdraw our selves Def of Propos p. 91. Sin it being the judgement of our best writers upon that Controversie that nothing else could warrant our Separation from Rome but this that she required as Conditions of her Communion somewhat in fide erroneous or in facto impious But if you are perswaded and some of you have declared it that she does require something which is sinfull as the Condition of her Communion then the Case is cleare the Make falls of and I have finished my Taske for since all Sin is confessedly the object not only of our hatred and aversation but also of totall extirpation it being every ones duty not only to avoid Sin himselfe but by all lawfull waies and methods to hinder its Commission in others I shall humbly leave it to his most sacred Majestie and the Wisdome of the Parliament to Consider VVhether it be either Religion or Policie to tolerate those Persons or Parties which are perswaded in their Consciences that it is a necessarie incumbent Dutie not onely to hate and detest but also by all those waies and methods which they themselves shall think lawfull to weaken alter extirpate the settled Government of the Church the which Alteration what influence it may have upon the State and how Destructive it may prove to his Majesties Crown and Kingdomes I hope it is no breach of the Act of Oblivion to tell you the experience of late years hath suggested a very fatall conjecture FINIS THE CONTENTS The Preface The Author no scoffer at Religion p. 2. The Occasion of this work 5. The Author dissatisfied about Toleration 7. Toleration is unpracticable 8. The petitioners for Tol scarce intelligible in their Proposals 9. The Testimonies of twenty eminent Divines against Toleration 11. Particularly Mr. Ash 50. Dr. Corn Burgess 15. Mr. Baxter 37. Mr. Calamy 33. Mr. Case 28. Mr. Cranford 51. Mr. Edwards 53. Mr. Good 23. Mr. Hardwick 26. Mr. Horton 39. Mr. Hughes 32. Mr. Lightfoot 31. Mr. Newcomen 42. Mr. Reyner 28. Mr. Salwey 27. Mr. Seaman 41. Mr. Thorowgood 24. Mr. Vines 49. Mr. Ward 19. Mr. Watson 31. A Letter of the Presbyterian Ministers in the City of London to the Assembly against Toleration 61. The Judgement of King James and his Privy Councill against Toleration 71. The Votes and Reasons of this present Parliament against Toleration 75. Conclusion A serious reflection upon the Premises 81. 'T is not Tol but Reformation that N. C. intend 82. The Reasons which caused the Author so to think 83. A Proposall which N. C. are desired to resolve ib. N. C. are Schismaticks 85. A very humble Address to his Majesty and the Parliament 86