to plead in their behalf yet would not her Majesty be prevail'd upon in favour or out of fear of them to doe the true Religion and the Church so much wrong as to grant them any Indulgence She did not like the Hobbian Politicks of the present age nor would she adventure upon the displeasing of God and the making him her enemy to gratifie them and gain their Friendship by establishing so great a sin as Schism or Toleration is but having a good Cause and trusting in God for a Blessing on it she was so far from giving them any Indulgence out of fear of their great numbers of which they boasted not a little that she proceeded against them with greater courage and resolution and immediately before the Spainish Invasion she moved the Parliament against them and gave order to the then Lord Keeper Puckering to warn the Parliament not to hearken to them which accordingly he did in his speech in the house of Lords in the following words Especially you are commanded by her Majesty to take heed that no ear be given nor time afforded to the wearisome Sollicitations of those that are commonly called Puritans wherewithal the late Parliaments have been exceedingly importun'd which sort of men while in the giddiness of their Spirits they labour and strive to advance a new Eldership they do nothing else but disturb the good repose of the Church and the Common-wealth which is as well grounded for the Body of Religion it self and as well guided for the discipline as any Realm that professeth the Truth And as the present case standeth it may be doubted whether they or the Jesuits do offer more danger or be more speedily to be repressed For albeit the Jesuits do empoison the hearts of her Majesty's Subjects under a pretext of Conscience yet they do it but closely and only in privy corners but these men do both publish in their printed Books and teach in all their Conventicles sundry opinions not only dangerous to the well setled State and Policy of the Realm by putting a Pique between the Clergy and the Laity but also much derogatory to her sacred Majesty and her Crown as well by the diminution of her antient and lawful revenues and by denying her highness Prerogative and Supremacy as by offering peril to her Majesty's safety in her own Kingdom In all which things however in many other points they pretend to be at War with the popish Jesuits yet by the Separation of themselves from the unity of their fellow Subjects and by abusing the sacred Authority and Majesty of their Prince they do both join and concur with the Jesuits in opening the door and preparing the way to the Spanish Invasion that is threatned against the Realm And 't is worth the observation says Dr. Heylin in his History of the Preshyterians pag. 280. That the Puritans were then most busie as well in setting up their Discipline as in publishing railing and seditious Pamphlets when the Spaniards were hovering on the Seas with their terrible Navy at what time they conceived and not improbably that the Queen and Council would be otherwise busied than to take notice of their practices or suppress their doings or rather that they durst not call them into question for their words or actions for fear of alienating the affections of so strong a party as they had raised unto themselves The serious apprehension of which mischievous counsels prevail'd so far on Leicester and Walsingham that they did absolutely renounce any farther intercession for them professing that they had been horribly abused with their Hypocrisie And it is as observable that their so much boasted of great numbers immediately did abate when the Laws were executed upon them and they presently submitted as soon as they did perceive that the Government would no longer trifle with them and endure their insolencies So likewise as Dr. Tompkins observes in his Pleas for Toleration discuss'd It happened in King James I. his days their loud clamours were presently silenced as soon as ever the King declared himself resolute at the Conference at Hampton-Court Nor would the Act of Uniformity made in the Year 1662 have had any less effect if it had not been accompanied with a general discourse at the same time of a Toleration to follow immediately upon it the hopes of which hinder'd many Nonconformists from conforming However the awe of this Act and the levying sometimes a Shilling for absenting from the Church wrought ry good effects insomuch that in most places where Fanaticks did greatly abound they were reduced to conformity and in a great City of this Nation containing fourteen Parish Churches as a Divine of good note that lived in it hath publish'd to the World there were not above six or seven that absented from the Church till the Popish and Fanatick interest in Conjunction together procured a Toleration in 1672 which drew them away from the Church again but upon the cancelling of that mischievous Indulgence and the using of a little severity in levying from some few of them their Shillings for absenting from Church they repair'd as formerly to their Parish Churches and a Dissenter was very rarely to be found So that although King Charles the second in his Indulgence declared that in twelve Years the Severities of the Laws had not work'd the desired end in bringing Dissenters to close with the Church of England and that King James the second in his Declartion for Toleration asserts That all the endeavours that have been used in the last four reigns for bringing this Kingdom to an Vnity in Religion have been ineffectual it was not because the means were defective or insufficient for the working this design but because the Laws which were enacted for this purpose were so much neglected or so often intermitted which if they had been steadily or constantly put in execution would have thoroughly cured the Nation of Divisions but when they were only upon some short and sudden fit put in execution and such frequent Connivences and Indulgences given afterwards to countenance and impower the Ring-leaders of the several Sectaries to seduce from the Church and to propagate and increase their Parties it could not be expected that the dissenting Parties should close with the Church And as the Learned Dr. Burnet now the Right Reverend Bishop of Sarum well notes in his reflections on the Declaration for Liberty of Conscience pag. 3. We can see no reason to induce us to believe that a Toleration of Religion was proposed with any other design but either to divide us or to lay us asleep for the destroying us The Popish Party as he rightly says Since Queen Elizabeth's gentle reign has been ever restless and has had credit enough at Court during the three last reigns not onely to support it self but to distract and divert us by somenting of our differences and by setting on Toleration c. and as he further judiciously observes while such intermitting Methods were
Brethren in Iniquity OR THE CONFEDERACY OF PAPISTS with SECTARIES For the Destroying of the True Religion as by Law Establish'd plainly detected WHEREIN Is shewed a farther Account of the Romish Snares and Intrigues for the Destroying the True Reformed Religion as Professed in the Church of England and Established by Law and for the Introducing of Popery or Atheism among us clearly shewing from very Authentick Writers and Testimonies That the principal Ways and Methods whereby the Papists have sought the Ruine of our Religion and Church from the Beginning of our Reformation to the present Times and by which they are still in hopes of compassing it are by promoting of Toleration or pretended Liberty of Conscience and that for above these Sixscore Years the Papists have so craftily Influenced our Dissenters as to make them the unhappy Instruments of effecting their most pernitious Designs which they contrived for the Subverting our Church and State Every Kingdom divided against it self is brought to desolation and every City or House divided against it self cannot stand Matth. xij 25. Now I beseech you Brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them For they that are such serve not the Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Rom. xvi 17.18 These be they which separate themselves sensual having not the Spirit Jude i. 19. LONDON Printed and are to be sold by Randal Taylor near Stationers-Hall MDCXC THE CONTENTS TWO very remarkable Letters the one from Sir Will. Boswell the other from Archbishop Bramhall shewing how much the Sectaries were Influenc'd by Papists to take off the Life of King Charles I. and to Embroil the Church c. pag. 1 3. Dr. Peter du Moulin's Narrative which confirms the Papists contriving the Death of King Charles and their putting Phanaticks upon the Execution pag. 6 Part of Father Sibthorp's a Jesuit Letter shewing their Intrigues with the Sectaries for the raising of Broils in Church and State pag. 12 Mr. Richard Baxter's Discovery and Confession of the Papists insinuating themselves among the Sectaries for the restoring of Popery pag. 14 Several material Collections to the same purpose out of the Writings of the Learned Dr. Stillingfleet now the Right Reverend Bishop of W. pag. 17 Archbishop Whitgift's Opinion That the Papist's befriend the Puritans pag. 19 Archbishop Grindall's fear of Popery and Atheism being promoted by them pag. 20 Campanella's and Father Young's Advice of bringing in Popery by means of Toleration and help of Phanaticks pag. 22 Coleman's and the Lord Viscount Stafford's Confession of bringing in Popery by Toleration and the Phanaticks help pag. 23 Bishop Saunderson's Opinion how and in what Phanaticks befriend Papists pag. 26 Some Verses to the same purpose ibid. The Judgment of Nine Learned Presbyterian Divines of Toleration pag. 31 The Votes and Reasons of the House of Commons in 1662. against it pag. 43 The Letter of the Presbyterian Ministers to the Assembly of Divines at Westminster against Toleration pag. 46 Sir Francis Walsingham's Letter concerning Severities used against Papists pag. 53 Lord Keeper Puckering's Speech to the Parliament concerning the Puritans preparing the way to the Spanish Invasion 1588. pag. 59 What good Effects the Penal Laws wronght and the Acts of Vniformity in bringing People to Church when duly executed pag. 60 Bishop Burnet's Reason why the Penal Law 's wrought no more good in making People generally conformable to the Church pag. 62 Arshbishop Whitgift's Character of the Puritans turbulent Spirits ibid. King Charles I. his Memorial of the great Numbers of Papists in the Parliaments Army and of the Papists and Phanaticks Confederating pag. 63 An Ingenuous and very true Account of the Dissenters combining with the Popish Party in the late Reign of King James II. against the Church of England pag. 64 Brethren in Iniquity OR The Confederacy of Papists with Sectaries for the destroying of the True Religion as by Law Established plainly detected A Letter from Sir William Boswell to the most Reverend William Laud late Arch-bishop of Canterbury remaining with Sir Robert Cotton's choice Papers Most Reverend AS I am here employed by our Soveraign Lord the King your Grace can testifie that I have left no stone unturned for his Majesty's Advancement neither can I omit whenever I meet with Treacheries or Conspiracies against the Church and State of England the sending your Grace an account in General I fear Matters will not answer your Expectations if your Grace do but seriously weigh them with deliberation For be you assured the Romish Clergy have gull'd the misled party of our English Nation and that under a Puritanical Dress for which the several Fraternities of that Church have lately received Indulgence from the See of Rome and Council of Cardinals or to Educate several of the young Friars of the Church of Rome who be Natives of His Majesty's Realms and Dominions and instruct them in all manner of Principles and Tenents contrary to the Episcopacy of the Church of England There be in the Town of Hague to my certain knowledge two dangerous Impostors of whom I have given notice to the Prince of Orange who have large Indulgences granted them and known to be of the Church of Rome although they seem Puritans and do converse with several of our English Factors The one James Murray a Scotch-man and the other John Napper a York-shire Blade The main drift of these Intentions is to pull down the English Episcopacy as being the chief Support of the Imperial Crown of our Nation for which purpose above sixty Romish Clergy-men are gone within these two Years out of the Monesteries of the French King's Dominions to Preach up the Scotch Covenant and Mr. Knox his Discipline and Rules within that Kirk and to spread the same about the Northern Coasts of England Let therefore His Majesty have an inkling of these Crotchets that he might be perswaded whenever Matters of the Church come before you to reserr them to your Grace and the Episcopal Party of the Realm for there be great Preparations making ready against the Liturgy and Ceremonies of the Church of England And all evil Contrivances here and in France and in other Protestant Holdings to make your Grace and the Episcopacy odious to all Reformed Protestants abroad it has wrought so much on divers of the Foreign Ministers of the Protestants that they esteem our Clergy little better than Papists The main things that they hit in our Teeth are our Bishops being called Lords the Service of the Church the Cross in Baptism Confirmation Bowing at the Name of Jesus the Communion-Table placed Altar-ways our manner of Consecrations and several other Matters which be of late buzz'd into the Heads of the Foreign Clergy to make your Grievances the less regarded in case of a change which is aimed at if not speedily prevented Your Grace's Letter is carefully
raised and foster'd by the Arts of the Court of the Rome that Jesuits profess'd themselves Independants Fifth Monarchy-men c. that they might pull down the English Monarchy and Church and that in their Committees for the Destruction of the King and Church they had their Spies and Agents The Roman Priest and Confessor is also known who when he saw thefatal stroke given to our Holy King and Martyr brandish'd his Sword and said Now the greatest Enemy we have in the World is gone When the News of that horrible Execution came to Roan a Protestant Gentleman of good Credit was present in a Company of Jesuited Persons where after great expressions of Joy the gravest of the Company spake much after this sort touching the King's Promise though it was false what he said The King of England said he at his Marriage promised us the re-establishing of the Roman Catholick Religion in England and when he delayed to fulfil his Promise we warn'd him from time to time to perform it we came so far as to tell him That if he would not do it we should bring him to his Destruction We have given him lawful warning and when no warning would serve we have kept our Word to him since he would not keep his Word to us That grave Rabbi's Sentence agreeth with this certain Intelligence which shall be justified whensoever Authority will require it That the Year before the King's Death a select number of English Jesuits were sent from their whole Party into England first to Paris to consult with the faculty of Sorbon then altogether Jesuited to whom they put this Question in Writing That seeing the state of England was in a likely posture to change Government whether it was lawful for the Catholicks to work that change for the advantage and securing of the Catholick Cause in England by making away the King whom there was no hope to turn away from his Heresie Which was answered Affirmatively After which the same persons went to Rome where the same Question being propounded and debated it was concluded by the Pope and his Council That it was both lawful and expedient for the Catholicks to promote that Alteration of State What followed that Consultation and Sentence all the World knoweth and how the Jesuits went to work God knoweth and Time the discoverer of Truth will let us know But when this horrible Parricide committed on the King's sacred Person was so universally cried down as the greatest Villainy that had been committed in many Ages the Pope commanded all the Papers about that Question to be gathered up and burnt In Obedience to which Order a Roman Catholick in Paris was demanded a Copy which he had of those Papers but the Gentleman who had time to confider and detest the Wickedness of that Project refused to give it but shew'd it to a Protestant Friend of his and related to him the whole carriage this Negotiation with great abhorrency of the Jesuits Practices At the first appearing of this Charge it struck such a terror among the Gentlemen of Somerset-House where a Man of great Note was much concerned in it that they cast themselves at the King's Feet to crave Justice against me yet upon another pretence which was the mention I had made after Mr. Prin and Mr. Foulis of the Priest flourishing with his Sword when the King's head was cut off and saying Now our greatest Enemy is cut off But upon soberer thoughts after Three or Four Days the great clamour was suddenly hush'd only they won the Queen-Mother to beseech the King that I might be forbidden to make any more Books which was expressed to me in a Letter from the Secretary of State yet in a gracious counselling way from my Great and Good Master that it was my wisest course to forbear writing Books in English because it was not my Native Language which prohibition was taken away when I caused the same Book to be Reprinted Anno Dom. 1668. And such was the violent Distraction of these guilty persons who were between anger and fear that when they seem'd most fervent to fall upon me they were cowed by their own guiltiness and they were so prudent as to take Order among themselves that none should provoke me by writing against me to write again For I heard nothing of them for Five or Six Years till a young Nobleman the Earl of Castlemain took the Field against me Mr. Cressy seeing the ice broken followed him The Earl added in a Third Edition That I was defied by Papists and sollicited by Protestants to make good my words and he says true but I have now defied the Papists Seventeen Years to call me in Question before my Judges and I do so still but instead of calling me their Accuser to bring forth my Proofs they labour to silence me and chose to lie under the Guilt instead of taking the open legal way for their Justification As for the Sollicitations of Protestants my request to them is that they would consider the first line of my Charge viz. This Intelligence shall be justified whensoever Authority shall require it so that I cannot in Duty bring forth the most essential Testimonies before I be bid by Authority Should I do otherwise the fault would be as great in point of Prudence as in that of Duty for I should thereby make my Adversaries my Judges who might detort the Testimonies This then being of so high a nature I will stand to this Resolution to answer no Summons but such as are back'd by publick Authority And here for to give them farther satisfaction he prints a Letter he received from Sir William Morrice part of it which relates to this concern followeth SIR Though I cannot give attestation to all the circumstances which you mention yet to the substance of that you desire me to bear witness to I shall say That the King my Master gave me his Command soon upon the coming forth of your Answer to Philanax Anglicus to signifie his pleasure that you should write no more in English as which being not vernacular to you he said you were not perfect Master You know in what trust and capacity I served His Majesty and what it was my duty to say and whereof to be silent but this I may say safely and will do it considently that many Arguments did create a violent suspicion very near convincing Evidences That the Irreligion of the Papists was chiefly guilty of the Murther of that Excellent Prince I applaud your pious Zeal and good Designs and vote happy success to your Vndertakings with reward proportionable c. Mr. Pryn's Intelligence confirmed mine who saith in his True and perfect Narrative pag. 46. That our late Excellent King having assented in the Treaty of the Isle of Wight to pass Five strict Bills against Popery The Jesuits in France at a general Meeting there presently resolved to bring him to Justice and take off his Head by the power of their Friends in
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 sit 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 intervals 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 virtue of your Majesty's Declaration from Breda Nevertheless we your Majesty's most Dutiful and Loyal Subjects who are now returned to serve in Parliament from those several Parts and Places of your Kingdom for which we are chosen do humbly offer to your Majesty's great Wisdom 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 establish'd We have also considered the Nature of the Indulgence proposed with reference to these Consequences which must necessarily attend it It will establish Schism by a Law and make the whole Government of the Church precarious and the Censures of it of no moment or consideration at all It will expose your Majesty to the restless 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 dissicult 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 general Toleration 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 proposed 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 Laws and the Religion established according to the act of Vniformity is the most probable means to produce a setled Peace and Obedience throughout the Kingdom Because variety of professions in Religion when openly divulg'd doth directly distinguish men into Parties and withal gives them opportunity to count their numbers which considering the Animosities that out of a Religious Pride will be kept on foot by the several Factions doth tend directly and inevitably to open Disturbance Nor can your Majesty have any security that the Doctrine or Worship of the several Factions which are all governed by a several Rule shall be consistent with the Peace of the Kingdom And if any Persons shall presume to disturb the Peace of the Kingdom 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 These impregnable and unanswerable Reasons did the excellent Members of that House alledge against Toleration Reasons full and clear carrying with them all the advantages of strength and evidence and as Dr. Tompkins said deservedly of them in his Pleas for Toleration discussed These renowned Gentlemen did then shew that they were able with their Pens to give an account of that Cause for which very many of themselves and Fathers did honourably draw their Swords and knew very well how to assert that Church by all the Rules of Christian Prudence as well as they did formerly set inimitable patterns of Christian Courage in suffering for it In these we may see and admire how those glorious Worthies came up to the Greatness of themselves and of the Argument and indeed they were both worthy of one another they to defend and that to be defended And as nothing was ever better penn'd than those Reasons so there was scarce ever a better occasion The best Church in Europe was then bore witness to by the best House of Commons which ever sat in this Nation And these Votes shall ever remain as a lasting Monument not only of their Zeal and Religion but of the incomparable Endowments and Abilities of those who drew them up A LETTER OF THE MINISTERS Of the CITY of LONDON Presented the First of January 1645. to the Reverend Assembly of Divines sitting at Westminister by Authority of Parliament against TOLERATION To our Reverend Learned and Religious Brethren the Prolocutor and the rest of the Divines assembled and now sitting at Westminster by Authority of Parliament these present Reverend and beloved Brethren WE are exceedingly apprehensive of the desirableness of the Church's Peace and of the pleasantness of Brethrens Vnity knowing that when Peace is set upon its proper basis viz. Righteousness and Truth it is one of the best possessions both delectable and profitable like Aaron's Ointment and the Dew of Hermon It is true by reason of different lights and different sights among Brethren there may be dissenting in opinion yet why should there be any separating from Church Communion The Church's Coat may be of divers colours yet why should there be any rent in it Have we not a touchstone of Truth the good word of God and when all things are examined by that word then that which is best may be held fast but first they must be known and then examined afterward If our dissenting Brethren after so many importunate Entreaties would have been perswaded either in zeal to the Truth or in sincere love to the Church's Peace and Vnity among Brethren or in respect to their own reputation by fair and ingenuous dealing or in conscience to their promise made with the Ministers of London now five years since or any such like reasonable consideration at last to have given us a full Narrative of their Opinions and grounds of their Separation we are perswaded they would not have slood at such a distance from us as now they do But they chose rather to walk by their own private lights than to unbosom themselves to us their most affectionate Brethren and to set themselves in an untrodden way of their own rather than to wait what our covenanted Reformation according to the Word of God and Examples of the best Reformed Churches would bring forth But the offence doth not end here it is much that our Brethren should separate from the Church but that they should endeavour to get a warrant to authorize their separation from it and to have
Lord Viscount Stafford That they designed to bring in Popery by Toleration as may be seen in his Trial. And now let any impartial Person judge who did most effectually serve the Papist Designs those who kept to the Communion of the Church of England or those who fell into a course of Separation I will allow what Mr. Baxter saith That they might use their Endeavours to exasperate the several Parties against each other and might sometimes press the more rigorous Execution of Laws against them but then it was to set them at a greater distance from us and to make them more pliable to a General Toleration And they sometimes complained That those who were most averse to this found themselves under the Severity of the Law when more Tractable Men escaped which they have weakly imputed to the Bishops when they might easily understand the true causo of such a Discrimination But from the whole it appears That the grand Design of the Papists for many Years was to break in pieces the Constitution of the Church of England which being done they flattered themselves with the hopes of great Accessions to their Strength and Party and in order to this they inflamed the Differences among us to the utmost height on purpise to make all the dissenting Parties to join with them for a General Toleration which they did not question would destroy this Church and advance their Interest And it is a most unfortunate Condition our Church is in That those who design to bring in Popery and the Dissenters who made so great bustles in the late King's Reign to keep it out should now both conspire towards the Destruction of our Church and use all their Art and Industry to undermine and blow up this strongest Bullwork of the Protestant Religion This Reverend and most Learned Person hath also well observ'd how subtilly the Romanists have managed our indiscreet Dissenters Zeal against the Church of England under a pretence of opposing Popery to be one of the more likely ways to bring it in Many Instruments and Engines they made use of in this Design many ways and times they set about it and although they met with several Disappointments yet they never gave it over And is it not very strange that when they can scarce appear for themselves others out of meer Zeal against Popery should carry on their Work for them This seems to be a great Paradox to unthinking People who are carried away with meer Noise and Pretences and hope those will secure them most against the fears of Popery who talk with most Passion and least Understanding against it whereas no persons do really give them greater Advantages than these do For where they meet with intemperate Railings and gross Understandings of the State of the Controversies between them and us the more subtle Romanists will let such alone to spend their Rage and Fury and when the heat is over they will calmly endeavour to let them see how grosly they have been deceived in some things and so will the more easily make them believe they are as much deceived in all the rest And thus the East and West may meet at last and the most furious Dissenters who would be looked upon as the greatest Adversaries to Popery become the easiest Converts This I do really fear will be the case of many Thousands amongst us who now pass for the most zealous Protestants if ever which God forbid that Religion should come to be uppermost in England It is therefore of mighty Consequence for preventing the return of Popery that people rightly understand what it is for when they are as much afraid of an innocent Ceremony as of real Idolatry and think they can Worship and Adore the Host on the same grounds that they may use the Sign of the Cross or Kneel at the Communion when they are brought to see their mistake in one Case they will suspect themselves deceived in the other also For they who took that to be Popery which is not will be apt to think Popery it self not so bad as it was represented and so for want of right Vnderstanding the Differences between us may be carried from one extream to the other For when they find the undoubted Practices of the Ancient Church condemned as Popish and Antichristian by their Teachers they must conclude Popery to be of much greater Antiquity than really it is and when they can trace it so very near the Apostles times they will soon believe it setled by the Apostles themselves For it will be very hard to perswade any considering Men that the Christian Church should degenerate so soon so universally as it must do if Epsscopal Government and the use of some significant Ceremonies were any parts of that Apostacy Will it not seem strange to them that when some humane Polities have preserved their first Constitution so long without any considerable alteration that the Government instituted by Christ and settled by his Apostles should so soon after be changed into another kind and that so easily so insensibly that all the Christian Churches believed they had still the very same Government which the Apostles left them Which is a matter so incredible that those who can believe such a part of Popery could prevail so soon in the Christian Church may be brought upon the like Grounds to belives that many others did so mighty a prejudice doth the Principles of our Church's Enemies bring upon the Cause of the Reformation And those who forego the Testimony of Antiquity as all the Opposers of the Church of England must do must unavoidably run with the Papists which the Principles of our Church do lead us through For we can justly charge Popery as an unreasonable innovation when we allow the undoubted Practices and Government of the Church for many Ages after Christ And the Excellent Learned and most pious Prelate Bishop Saunderson hath observ'd That those who reject the usages of our Church as Popish and Antichristian when assaulted by Papists will be apt to conclude Popery the old Religion which in the purest and primitive Times was professed in all Christian Churches throughout the World whereas the sober Church of England Protestant is able by the Grace of God with clear Evidence of Truth to justifie the Church of England from all imputation of Heresie or Schism and the Religion thereof as it stood by Law established from the like imputation of Novelty And in this he professes to lay open the inmost thoughts of his Heart in this sad Business before God and the World And he further saith The Dissenting Brethren were great promoters of the Roman Interest among us in the late Times of Usurpation by putting their helping hand to the pulling down of Episcopacy And saith he 't is very well known to many what rejoicing that Vote brought to the Romish Party how even in Rome it self they sung their Io-Paeans upon the tidings thereof and said triumphantly Now the Day
Protestant Religion and touching the Evils of Toleration how pernitious it is to the true Religion DOctor Cornelius Burgess in a Sermon before the Commons Nov. 5. 1641. p. 63 c. thus Preach'd I beseech you in the Name of the Great God whom you serve to resume and pursue your first thoughts of setting up God and his Ordinances as becomes you in a regular way that our Church and the Government thereof may be no longer laid waste and exposed to Confusion under the plansible pretence Of not forcing Mens Consciences To put all Men into a course of Order and Uniformity in God's way is not to force the Conscience but to set up God is his due place and to bring all his People into the path of Righteousness and Life Also in a Sermon before the Commons at a publick Fast March 30. 1642. p. 35. he thus speaks his mind Be there none of you that foresee the fatal Mischief of leaving all Men to their Liberties in the things of God and yet want Hearts to use your Skill and Interest to make haste to settle Matters of Religion lest you come too late with a Remedy when the Disease is grown incurable and the Kingdom grown to that pass as the grave Historian Livy noted of Rome that it cannot bear the Malady nor endure the Cure p. 46. Do you not see or hear daily of the Disorders Sects Rents and Schisms that every where bud forth already and threaten all Order Unity and Government Give the Water but a passage without speedy making up the Banks and you know how soon whole Seas will break in upon us and render all irrecoverable and incurable If one difficulty occurr to day it will be doubled yea multiplied to morrow There is no Hydra so fertile of heads as Errour and Schism grown to some strength and maturity It will ask but a short time of Connivence afterwards there will be no curbing nor shaming of it Nothing is so confident as Ignorance impudent as Falshood and catching as Errour In another Sermon before the Commons at a Publick Fast April 30. 1645. pag. 51 52. he exhorts them thus Take heed of those spirits of Errour who with fair specious words make Merchandice of you beguiling unstable Souls Beware of those Compliances with and Indulgences to all sorts of Sects and Schisms now pleaded for both by word and writing as if it were part of Christ's Legacy and his peoples Liberty to be of what Religion they will To be tolerated in any Opinions never so erroneous and pernicious untill farther light that it is the Magistrates duty to protect them in that Liberty and that the contrary thereunto is to persecute Christ Hath God inserted this as one main branch of his grand Covenant with his people under the Gospel I will give them one heart and one way that they may fear me for ever Jer. 32.39 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 and some Prophets some Evangelists and some Teachers for the perfecting of 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 Antichristianism to engage all to Unity and Uniformity Doth Paul bid the Philippians to beware of the Concision Phil. 3.2 Doth he beseech the Romans to mark those which cause Divisions and Offences contrary to the Doctrine which they had received and avoid them and that upon this ground that they who are such serve not the Lord Jesus but their own bellies however by good words and fair speeches they deceive the hearts of the simple Rom. 16.17 18. Doth he writing to the Galatians wish I would they were cut off that trouble you Gal. 5.12 And is it such an hanious Offence now for the faithfull Servants of Christ to advise you to the same course O Heavens be astonish'd at this and blush for the Ignorance of some and Ignorance of others that dare so boldly press for such a Toleration which none but vain destructive Thoughts of Carnal men can look upon without indignation and horrour Beware how you hearken to these Empyricks and Syrens who seek to charm the World into a deep sleep by presenting their Considence of a Necessity of compliance with all sorts of Sectaries yea of trusting the sword in their hands for fear of losing 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 Form of Politicks to proclaim that it is not always safe to hold out the Truth of the Gospel and to command all men to embrace it but much safer to halt between two Opinions Belike King Josiah went beyond his bounds when after himself had sworn a solemn 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 But the ample and transcendant Commendations which the Lord gives unto these pious Kings especially in reference to their Sincerity and Zeal of reforming and setling of Religion in one uniform way may sufficiently warrant and encourage all Religious Magistrates to take care That all under their Goverment should serve the Lord with one shoulder this being not a Tyranny over men but the Privilege of the Gospel Settle this in your hearts God's truth the true Worship and Discipline of Christ set up and established in one uniform way never prejudic'd any Nation or State where it had free passage in any the least degree but hath ever been their Safety Happiness and Honour It is errour how much soever cried up not Truth how much soever cried down and blasphemed that makes and foments Factions and Rents Let people enjoy their just Privileges and Liberties wherewith Christ hath made them free not such Licentiousness as is abused for a cloak of Naughtiness Dr. William Good in a Sermon before the Commons March 26. 1645 declares his mind thus I doubt not but your Souls abhorr that bloody tenet to the Souls of men That it is the duty of the Magistrate to tolerate all Religions What is it that shall be unlawful if this be lawful for every Man to make a Law and Religion for himself Such allowance would prove destructive to Holiness both Personal and Domestical Omnis Religio nulla Religio a Toleration of all Religions would soon dwindle into no Religion Much more to this purpose may be seen in this Sermon Mr. Thomas Case in his Sermon before the Commons May. 26. 1647. pag.
33. c. saith Liberty of Conscience falsly so called may in good time improve it self into Liberty of Estates Liberty of Houses and Liberty of Wives and in a word Liberty of Perdition of Souls and Bodies This only would I know of you are Idolaters Hereticks Blasphemers and Seducers Evil-doers If so then look to your charge Rom. 13.4 Rulers must be a terrour to Evil-doers unless you mean to bear the Sword in vain And if you will God will not and if God take the Sword into his own hand once he will smite to purpose and execute vengeance throughly both upon the Evil-doers and upon you that have not been a terrour to them Oh therefore up and be doing that you may deliver the Kingdom out of the hand of the Lord for it is a fearfull thing to fall into the hands of the Living God O let not your Patience be interpreted a Connivence and your Connivence be taken for a Toleration it may be the Kingdom 's ruine but it will be your Sin Also in his Sermon before the Commons February 19. 1645. pag. 25. he thus addresseth to them Fathers and Brethren how will you call this keeping of Covenant with God had we a Parliament of Apostate Julians of whom it is reported that at what time he opened the Temples of the Heathenish Gods he set open the Christian Churches called home all the Christians that were banished both Orthodox and Heretick and gave them as we call it Liberty of Conscience but as Austin more truly phraseth it Libertatem perditionis Liberty to destroy themselves for that was his policy and end namely by Liberty of all Religions to destroy the true and the Professours of it too If we had a Parliament of careless Gallio's we should not wonder c. Mr. George Hughes late Minister of Plymouth in his Sermon before the Commons May 26. 1647. p. 34 preached thus I must say that Toleration must be a destructive Principle to the State or Church where-ever it be allowed experience hath shew'd us no less in Kingdoms and Churches called by God's name Ye Servants of Christ take heed of yielding 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 takeit Christ will not suffer him to shelter there therefore you may not so much as in you lieth Object Do not other States and some of the united Provinces tolerate all these Heresies and protect them and yet they prosper who more Answ I desire not to meddle with other States unless I might do them good But 1. Can any Man say that Prosperity is a sign peculiar to Truth then let Rome come in and speak more than any for outward Prosperity 2. Are not spiritual Wickednesses as odious to God as carnal and are not these Heresies such which God condemns as works of the Flesh inconsistent with Christ's Kingdom 3. Hath God made an end of visiting Nations for the Sins of them when God hath done judging were a better time to urge this Example than now I pray God the evil day may not overtake these States the good God cause the cup of trembling to pass by them and purge their inquities 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's Truth Witness Jeroboam the Son of Nebat who made Israel to sin and as Seneca saith Qui non vetat peccare cum potest jubet he bids sin that doth not hinder it when he can God's Truth my beloved and not Man's 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 rejoicing in Iniquity either for Church or State wilfully to tolerate Mr. Edmund Calamy in his Sermon before the Lord Mayor January 14. 1645. pag. 3. makes this Lamentation The Churches of Christ lie desolate Church-reformation is obstructed Church-discipline unsetled and Church-divisions increased The famous City of London is become an Amsterdam Separation from our Churches is countenanc'd Toleration is cried up Authority lieth asleep And pag. 4. Divisions whether they be Ecclesiastical or Political in Kingdoms Cities or Families are infallible causes of ruine to them See Mark 3.24 25. Again pag. 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 are mightily disturbed while one Minister preacheth one thing as a Truth of the Gospel and another Minister preacheth the quite contrary with as much considence as the former Pag. 17. If Divisions be so destructive to Kingdoms Cities and Families this reproveth those that are the Authors and Fomenters of these Divisions that are now among us These are the Iincendiaries of England If he that sets one house a 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 Jesuitical Spirit and no doubt the heads and hands of the Jesuits are in all our Divisions Pag. 33. Take heed of the Land-destroying opinion of those that plead for an unlimited Toleration of all Religions even of Turcism Judaism c. the Lord keep us from being poison'd with such an Errour Our Saviour's saying in Matth. 12.25 riseth up against it Every Kingdom divided against it self is brought to desolation for it will divide Kingdoms against it self it will rend it in a thousand pieces it is a Doctrine that overthroweth all Church-Government bringeth in confusion and openeth a wide door unto all Irreligion and Atheism For at the same door that all false Religions came in the true Religion-will quickly get out and if it be as good for a Man to live where nothing is lawful as where all things are lawful surely it is every way as uncomfortable to live where there are all Religions as where there is no Religion at all Pag. 37. It is your Duty right Honourable whom God hath intrusted with great Power to suppress these Divisions and Differences in Religion by your Civil Authority as far 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
evil Rom. 13.4 And God hath deputed you for the punishment of evil-doers and for the praise of them that do well 1 Pet. 2.19 There be some that would blot out half your Commission and restrain this good and evil to eivil good and to evils only against Men But this is against that general 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 lawful for Magistrates to punish those that destroy Mens Souls Shall they be blamed for suffering Men to draw away people 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 Gospel and from the ways of God such as Hymineus and Philetus who overthrew the Faith of some and their words eat as a Canker Shall Christian Magistrates take up the Maxim of Tiberius Deorum injurias Diis curae esse Let God himself take care to vindicate himself from Injuries committed against God as for me I will just like Gallio take care of none of these things Can Christian Ears endure such Language Doth not God Prophesie Isaiah 49.23 That in the New-Testament Kings shall be our Nursing-fathers and Queens our Nursing-mothers And how can a ChrisTain Magistrate discharge that Duty aright if he hath not Power from God to punish those that would poison the Souls of his weak Children with Heresies and soul-destroying Opinions Object Will you allow the Magistrate to Tyrannize over Mens Consciences Answer 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 of a Family have nower 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 Kingdom have power to put out of his Kingdom at least shut up from doing hurt one that is his Subject and polluted with blasphemous heretical idolatrical Opinions Is not the Kingdom the Magistrates House and Family In another Sermon before the Commons Octob. 22. 1644. Pag. 26. Mr. Calamy preached thus 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 Kingdom that so you may be wrought up not only to a personal but a Parliament Humiliation If you do not labour according to your Duty and Power to suppress the Errors and Heresies that are spread in the Kingdom all these Errors are your Errors and these Heresies are your Heresies they are your Sins and God calls for a Parliamentary Repentance from you for them this Day You are the Anabaptists you are the Antinomians and it is you that hold That all Religions are to be Tolerated c. These are your Errors if they spread by your Connivence for the Sins of old Eli's Sons are imputed to Eli himself And when the Israelites had profaned the Sabbath Nehemiah told the Nobles of judah That it was they that did profane it because they suffered the people to profane it Nehem. 13.17 Mr. Richard Baxter in his Holy Common-wealth Addition to Pref. Prop. 6. London Printed for Tho. Vnderhill saith It was none of the old Cause that the People should have Liberty and the Magistrate should have no Power in all Matters of God's Worship Faith and Conscience and as it is not the old Cause so it is not a good cause for First it contradicteth the express Revelation of the Will of God in the Holy Scriptures Moses had to doe in Matters of Religion as a Magistrate and so the Ruling Elder that assisted him and so had the Kings of Isruel and Judah as it 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 Law and Providence are quite changed if toleration of false Worship and other abuses of Religion tend not to the Ruine of the Common-wealth It tends also to the destruction of the Church and Mens Souls if all hae leave to do their worst to Preach up Infidelity Mahometanism Popery or any other false Doctrine or Worship against the great and necessary Truths I leave it therefore to the Judgment of all Men that are not fast asleep in their security and utterly unacquainted with the advantages of the Papists whether this design of engaging the Magistrate by a Fundamental Constitution not to meddle with Matters of Faith and Worship but leave them all to Christ alone be not the present setting up of Popery in England and the delivering all the Fruit of our Labours Prayers and Victories into the Papists Hands ' Object But Liberty for Popery and Prelacy is still excepted Answ By whom But if there had been an exception against Popery c. put in it would have been to little purpose as long as a general Rule is laid down that condemneth that Exception For if it be the standing Rule That Matters of Religion and Faith and all Matters of Worship are out of the Magistrates Power to say then that Popery shall be excepted from Liberty is to say The Magistrate shall intrude into the proper Office of Christ to restrain the Papists Mr. Matthew Newcomen in a Sermon before the Parliament Sept. 12. 1644. Page 31. saith No Reformation of Religion now now nothing will satisfie some but a Toleration of all Religions and all Opinions Church-Government and Discipline is to some a Fiction to others a Tyranny and Persecution Ah Brethren this is a provocation and will be a provocation for this God may turn us into the Wilderness again Page 36. We are come to down-right Libertinism There are two Opinions which if encouraged will open a Door to Turcism Judaism Atheism Polytheism any monster of Opinion The one is That every Man is to be lest to the Liberty of his own Religion an Opinion most pernitious and destructive as to the Souls of Men so to the Common-weal of the Kingdom That Liberty of believing what Men will or of holding what Faith they please is no other than a Liberty of Erring and of erring in a matter
that concerns the eternal Salvation of the Soul wherein to erre cannot but be most dangerous and destructive Diversity of Religion disjoints and distracts the minds of Men and is the seminary of perpetual Hatreds Jealousies Seditions Wars if any thing in the World be and in a little time either a Schism in the State begets a Schism in the Church or a Schism in the Church begets a Schism in the State that is either Religion and the Church is prejudiced by civil Contentions or Church Controversies and Disputes about Opinions break out into Civil Wars Men will at last take up Swords and Spears instead of Pens and defend by Arms what they cannot do by Arguments Once for all It is the preservation of Religion and Reformation of it which you have covenanted to endeavour and not a Liberty of Opinion that will consist with neither It is the Extirpation of Heresie and Schism that you have covenanted which if it be connived at why doth the Apostle reprove the Corinthians for their Schism so much and why doth the Lord Jesus commend the Angel of the Church of Ephesus for trying those which said they were Apostles and were not And why is the Angel of the Church of Thyatira reproved for suffering that Woman jezebel who called her self a Prophetess to teach and seduce If once we come to this that any Man be suffered to teach what he pleaseth to seduce whom he list to be of what Faith or Religion seems good in his own Eyes farewel Covenant farewel reformed Religion farewel the Peace and Glory of England if that day once come It is not usual nay it is not possible that they which love God sincerely should desire to cherish differing Religions For it is most certain He that admits contrary Religions believes neither of them In another Sermon at Paul's Feb. 8. 1645. p. 12. Mr. Newcomen saith If it be lawful for every Man to entertain and hold what Opinion he pleaseth how differing soever from the Opinion and Judgment of the rest of the Church yet because this is his Opinion and his Judgment is perswaded of it he must follow his own Judgment and that this Liberty of practising his Judgment be as some say Liberty of Conscience part of the Liberty purchased by Jesus and to restrain it is in their Language Persecution Tyranny c. If this were true surely Paul did very ill to charge the Corinthians with so much Authority to be of the same mind and of the same Judgment 2 Cor. 13.11 Might not some among the Corinthians have said to Paul This is a hard usage this is to rack a low Man to the same length with a taller and to cut a tall Man to the stature of one that is low as Procrustes did by his Guests to suit his Bed What the same Judgment and the same Mind Will not Paul allow difference of Lights and Sights Might not some one among the Corinthians have said What if I am of Opinion that there is no Resurrection what hath Paul or any Man to do with that It is my Conscience and it is my Liberty what hath any Man to do with my Conscience more than I with his Might not Hymeneus have said What if it be my Opinion That the Resurrection is past already 2 Tim. 2.18 what hath Paul to doe with that Yes saith Paul If ye persist obstinate I will Excommunicate you I will deliver you up to Satan that you may learn not to blaspheme 1 Tim. 1.20 Certainly this shelter this Asylum of Error falsly called Liberty of Conscience was not thought of in former Times See more of the sinfulness and very mischievous Consequences of Toleration in the Book of the Learned Presbyterian Minister Mr. Thomas Edwards entitled The casting down of the last and strongest hold of Satan or a Treatise against Toleration and pretended Liberty of Conscience wherein by Scripture sound Reason Fathers Schoolmen Casuists Protestants Divines of all Nations Confessions of Faith of the reformed Churches Ecclesiastical Histories and constant Practice of the most pious and wisest Emperors Princes States the best Writers of Politicks the Experience of all Ages yea by divers Principles and Proceedings of Sectaries themselves as Donatists Anabaptists Brownists and Independants the unlawfulness and mischief in a Christian State or Kingdom both of an universal Toleration of all Religions and of a limited or bounded of some Sects only are clearly proved and demonstrated with all the material Grounds and Reasons brought for such Tolerations fully answered Printed 1647. Mr. Edmund Calamy his Opinion concerning the Sinfulness of Separating from the publick Assemblies Take heed of separating from the Publick Assemblies of the Saints I have found by experience that all our Church Calamities have sprung from this Root He that separates from the publick Worship is like a man tumbling down a Hill and never leaving till he comes to the bottom of it I could relate many sad Stories of persons professing Godliness who out of dislike to our Church-meetings began at first to separate from them and after many Changes and Alterations were turned some of them Ranters some Quakers some Anabaptists some direct Atheists But I forbear you must hold Communion with all those Churches with which Christ holds Communion you must separate from the Sins of Christians but not from the Ordinances of Christ Take heed of Unchurching the Churches of Christ least you prove Schismaticks instead of being true Christians Mr. Edmund Calamy 's Godly Man's Ark Epist. Dedic to the Parish of Aldermanbury Direction Fourteenth A Sentence of Mr. Richard Baxter concerning the evils and great danger of leaving Parish Churches Consider this 'T is the Judgment of some That thousands are gone to Hell and ten thousands upon their march thither that in all probability had never come there if they had not been tempted from the Parish Churches for the enjoyment of Communion in a purer Church Mr. Richard Baxter 's Epist to separate Congregations Mr. Baxter his Sence of the Evils of different Rites and Opinions and of the necessity of Vniformity to preserve the Church From diversity in Opinion and external Rites resulteth Dislike thence Enmity thence Opposition thence Schism in Church and Sedition in State the State not standing secure without the Church nor the Church without Unity nor Unity without Uniformity Votes of the Honourable House of Commons Feb. 5. 1662. upon reading his Majesty's gracious Declaration and Speech c. Die Mercurii 25. Feb. Regni Car. 2. Regis 15o. Resolved nemine contradicente THAT the humble Thanks of this House be returned to his Majesty for his Resolution to maintain the Act of Uniformity Resolved also That it be presented to the King's Majesty as the humble Advice of the House That no Indulgence be granted to the Dissenters from the Act of Uniformity Part of their Address which contains their Reasons against Toleration is as followeth After all this we most humbly beseech your Majesty to
liberty by drawing Members out of it to weaken and diminish it till so far as lies in them they have brought it to nothing this we think to be plainly unlawful yet this we understand is their present design and endeavour Wherefore Reverend Brethren having bad such large experience of your Zeal of God's Glory your care of his afflicted Church your earnest endeavours to promote the compleat Reformation of it and of your ready concurrence with us in the improvement of any means that might be found conducible to this end we are bold to hint unto you these our ensuing Reasons against the Toleration of Independency in this Church I. The desires and endeavours of Independents for a Toleration are at this time extreamly unseasonable and preproperous for 1. The Reformation of Religion is not yet perfected and setled among us according to our Covenant And why may not the Reformation be raised up at last to such purity and perfection that truly tender Consciences may receive abundant satisfaction for ought that yet appears 2. It is not yet known what the Government of the Independents is neither would they ever yet vouchsafe to let the World know what they hold in that point though some of their party have been too forward to challenge the London Petitioners as led with blind Obedience and pinning their Souls upon the Priest's sleeve for desiring an establishment of the Government of Christ before there was any model of it extant 3. We can hardly be perswaded That the Independents themselves after all the stirs they have made amongst us are as yet fully resolved about their own way wherewith they would be concluded seeing they publish not their model though they are nimble enough in publishing other things and they profess Reserves and new Lights for which they will no doubt expect the like Toleration and so in insinitum It were more seasonable to move for Toleration when once they are positively determined how far they mean to go and where they mean to stay II. Their desires and endeavours are unreasonable and unequal in divers regards 1. Partly because no such Toleration hath hitherto been established so far as we know in any Christian State by the Civil Magistrate 2. Partly because some of them have solemnly profess'd That they cannot suffer Presbytery and answerable hereunto is their practice in thoses places where Independency prevails 3. And partly because to grant to them and not to other Sectaries who are free born as well as they and have done as good service as they to the Publick as they used to plead will be counted Injustice and great Partiality but to grant it unto all will scarce be cleared from great Impiety III. Independency is a Schism for 1. Independents do depart from our Churches being true Churches and so acknowledged by themselves 2. They draw and seduce our Members from our Congregations 3. They erect separate Congregations under a separate and undiscovered Government 4. They refuse Communion with our Churches in the Sacraments 5. Their Ministers refuse to Preach among us as Officers 6. Their Members if at any time they join with us in hearing the Word and Prayer yet they do it not as with the ministerial Word and Prayer not as Acts of Church Communion Now we judge that no Schism is to be tolerated in the Church †Schisms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.10 1 Cor. 12.25 * Divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 with 1 Cor. 3.3 Gal. 5.20 IV. Many mischiefs will inevitably follow upon this Toleration and that both to Church and Common-wealth First To the Church as 1. Causeless and unjust revolts from our Ministry and Congregations 2. Our Peoples minds will be troubled and in danger to be subverted as Acts 15.24 3. Bitter heart-burnings among brethren will be fomented and perpetuated to posterity 4. The godly painful and Orthodox Ministry will be discouraged and despised 5. The life and power of Godliness will be eaten out by frivolous disputes and vain janglings 6. The whole course of Religion in private families will be interrupted and undermined 7. Reciprocal duties between persons of nearest and dearest relations will be extreamly violated 8. The whole work of Reformation especially in Discipline and Government will be retarded disturbed and in danger of being made utterly frustrate and void whilst every person shall have liberty upon every trivial discontent at Presbyterial Government and Churches to revolt from us and list themselves in separated Congregations 9. All other Sects and Heresies in the Kingdom will be encouraged to endeavour the like Toleration 10. All other Sects and Heresies in the Kingdom will safeguard and shelter themselves under the wings of Independency and some of the Independents in their Books have openly avowed that they plead for Liberty of Conscience as well for others as themselves 11. And the whole Church of England in short time will be swallowed up with destraction and confusion And God is not the Author of Confusion but of Peace 1 Cor. 14.33 Secondly To the Common-wealth For 1. All these mischiefs in the Church will have their proportionable influence upon the Common-wealth 2. The Kingdom will be wofully weakned by scandals and Divisions so that the enemies of it both Domestical and Foreign will be encouraged to plot and practise against it 3. It is much to be doubted lest the power of the Magistrate should not onely be weakned but even utterly overthrown considering the principles and practices of Independents together with their compliance with other Sectaries sufficiently known to be Anti-Magistratical V. Such a Toleration is utterly repugnant and inconsistent with that solemn League and Covenant for Reformation and Defence of Religion which not only both Houses of Parliament but also persons of all sorts in both Kingdoms of England and Scotland have subscribed and with hands lifted up to the most high God have sworn Which Covenant likewise both you and we and those that most earnestly pursue the establishment of this Toleration have made or should have made in the presence of Almighty God the searcher of all hearts with a true intention to perform the same as we shall answer at that great day when the secrets of all hearts shall be disclosed For 1. This is opposite to the Reformation of Religion according to the Word of God and the example of the best Reformed Churches Article 1. 2. It is destructive to the three Kingdoms nearest conjunction and uniformity in Religion and Government which might lead us and our Posterity after us as brethren to live in Faith and Love Art 1. 3. It is plainly contrary to that extirpation of Schism and whatsoever shall be found contrary to sound Doctrine and the power of Godliness which we have sworn sincerely really and constantly to endeavour without respect of persons Art 2. 4. Hereby we shall be involved in the guilt of other mens sins and thereby be endangered to receive of their plagues Art 2.
5. It seems utterly impossible if such a Toleration should be granted that the Lord should be one and his name one in the three Kingdoms Art 2. 6. This will palpably hinder the Reformation of Religion Inevitably divide one Kingdom from another and unhappily make Factions and Parties among the people contrary to this League and Covenant of which evil offices whosoever shall be found guilty are reputed in the words of the Covenant Incendiaries Malignants or evil Instruments to be discovered that they may be brought to publick Trial and receive condign Punishment Art 4. and 5. These are some of the many considerations which make deep impression upon our Spirits against that great Diana of Independents and all the Sectaries so much cried up by them in these distracted times viz. A Toleration A Toleration And however none should have more rejoiced than our selves in the establishment of a brotherly peaceable and Christian Accommodation yet this being utterly rejected them we cannot dissemble how upon the forementioned grounds we detest and abhor the much endeavoured Toleration Our bowels our bowels are stirred within us and we could even drown our selves in tears when we call to mind how long and sharp a travel this Kingdom hath been in for many years together to bring forth that blessed fruit of a pure and perfect Reformation and now at last after all our pangs and dolours and expectations this real and thorough Reformation is in danger of being strangled in the birth by a lawless Toleration that strives to be brought forth before it Wherefore Reverend and beloved Brethren we could not satisfie our selves till we had made some discovery of our thoughts unto you about this matter not that we can harbour the least jealousie of your zeal fidelity or industry in the opposing and extirpating of such a root of gall and bitterness as Toleration is and will be both in present and future ages but that we may what lies in us endeavour mutually to strengthen one anothers resolutions against the present growing evils and that our Consciences may not smite us another day for sinful silence or sluggish deficiency in any point of duty tending to the Glory of Christ Honour of the Truth Peace of the Church Perfection of Reformation Performance of our Covenant and benefit of present and succeeding Generations From Sion Coll. London Decemb. 18. 1645. Subscribed by us your affectionate Brethren and Fellow-labourers in the work of the Ministery to whom Truth and Peace is very precious Sir Fr. Walsingham's Letter to Monsieur Critoy concerning the Queen's Proceedings against both Papists and Puritans SIR WHereas you desire to be advertiz'd touching the proceedings here in Ecclesiastical Causes because you seem to note in them some Inconstancy and Variation as if we inclined sometimes to one side and sometimes to another and as if that Clemency and Lenity were not used of late that was us'd in the beginning All which you imputed to your own superficial Vnderstanding of the Affairs of this State having notwithstanding Her Majesty's doing in singular Reverence as the real Pledges which she hath given unto the World of her Sincerity in Religion and of the Wisdom in Government well meriteth I am glad of this occasion to import that little I know in that Matter unto you both for your own Satisfaction and to the end you may make use thereof towards any that shall not be so modestly and reasonably minded as you are I find Her Majesty's Proceedings to have been grounded upon two Principles The one That Consciences are not to be forced but to be won and reduced by force of Truth with did of Time and use of good means of Instructions and Perswasion The other That Causes of Consciences when they exceed their bounds and grow to be matter of Faction lose their Nature and that Sovereign Princes ought distinctly to punish their Practices and Contempt though coloured with the pretences of Conscience and Religion According to these Principles Her Majesty coming to the Crown utterly disliking the Tyranny of Rome which had used by Terrour and Rigour to settle Commandments of Mens Faith and Consciences tho' as a Princess of great Wisdom and Magnanimity She suffered but the Exercise of one Religion yet her Proceedings towards the Papists was with great Lenity expecting the good Effects which Time might work in them and therefore Her Majesty revived not the Laws made in the 28th and 35th of her Father's Reign whereby the Oath of Supremacy might have been offered at the King's pleasure to any Subject so he kept his Conscience never so modestly to himself and the refusal to take the same Oath without further Circumstances was made Treason But contrariwise Her Majesty not liking to make Windows into Mens Hearts and secret Thoughts except the abundance of them did over-flow into overt and express Acts or Affirmations tempered Her Law so as it restraineth every manifest Disobedience in impugning and impeaching advisedly and maliciously Her Majesty's Supream Power maintaining and extolling a Foreign Jurisdiction And as for the Oath it was altered by Her Majesty into a more grateful Form The hardness of the Name and Appellation of Supream Head was removed and the Penalty of the refusal thereof turned only to disablement to take any Promotion or to exercise any Charge and yet of Liberty to be reinvested therein if any Man should accept thereof during his Life But after when Pius Quintus Excommanicated Her Majesty and the Bulls of Excommunication were published in London whereby Her Majesty was in a sort proscribed and that thereupon as upon a principal motive or preparative followed the Rebellion in the North yet because the ill Humours of the Realm were by that Rebellion partly purged and that she feared at that time no foreign Invasion and much less the attempt of any within the Realm not back'd by some potent Power and Succour from without She contented her self to make a Law against that special Case of bringing in and publishing any Bulls or the like Instruments whereunto was added a Prohibition upon pain not of Treason but of an inferiour degree of punishment against the bringing of the Agnus Dei's and such other Merchandice of Rome as are all known not to be any essential part of the Romanists Religion but only to be used in practice as Love-tokens to inchant and bewitch the Peoples Affections from their Allegiance to their natural Soveraign In all other Points Her Majesty continued her former Lenity But when about the Twentieth Year of Her Reign She had discovered in the King of Spain an intention to invade Her Dominions and that a principal part of the Plot was to prepare a Party within the Realm that might adhere to the Foreigner and that the Seminaries began to blossom and to send forth daily Priests and professed Men who should by Vow taken at Shrift reconcile her Subjects from their Obedience yea and bind many of them to attempt against Her Majesty's Sacred