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
Westminster 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 our Churches Peace and of the pleasantness of Brethrens Unity knowing that when Peace is set upon its proper Basis viz Righteousnesse and truth it is one of the best Possessions both delectable and profitable like Aaron 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 a What is the keeping conventicles or private meetings but separating from our Church communion why should there be any separating from church-Church-Communion The Churches Coat may be of diverse colours yet why should there be any rent in it Have we not a Touch-stone 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 intreaties would have been perswaded either in zeale to the truth or in sincere love to the Churches peace and unity among Brethren or in respect to their own reputation by faire and ingenious dealing or b Yet the Ministers of this perswasion made as little conscience of their Subscriptions Promises yea Oaths of Canonicall Obedience to their respective Diocesans 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 stood at such a distance from us as now they do But they chose rather to walk by their own private lights than to unbosome themselves to us their most affectionate Brethren and to set themselves in an untroden way of their own rather then to wait what our Covenanted Reformation according to the word of God and c Shew us the example of one reformed Church which alloweth her Ministers liberty not to use her establishd Rites and Ceremonies 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 d This is plainly our Brethrens designe and endeavour at this time to get a warrant to Authorize their Separation from it and to have 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 unlawfull yet this we understand is their present designe and endeavour Wherefore Reverend Brethren having had such large experience of your zeale of Gods 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 1. 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 amongst 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 soules upon the Priests sleeve for desiring an establishment of the Government of Christ before there was any Modell of it extant 3. We can hardly be perswaded that the Independents themselves after all the stirs they have made amongst us e The Presbyterians although often pressed thereunto will not declare wherewith they would be all concluded how far they mean to goe and where to stay in their desires of Toleration and condescention are as yet fully resolved about their own way wherewith they would be concluded seeing they publish not their modell 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 infinitum It were more seasonable to move for Toleration when once they are positively determined how far they mean to goe and where they mean to stay II. Their desires and endeavours are unreasonable and unequall 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. f It 's notorious Presbytery would not in the late times tolerate Episcopacy Partly because some of them have solemnly profest that they cannot suffer Presbytery and answerable hereunto is their practise in those places where Independency prevailes 3 And partly because g To grant indulgence unto a few would offend many more of all Parties Why may not Independents and all other Sectaries desire the same favour in case they provide Readers or Churches to grant to them and not to other Sectaries who are free borne as well as they and have done as good service as they to the Publick as they use to plead will be counted injustice and great Partiality but to grant it unto all will scarce be clear'd from great impiety III. Independency is a Schisme 1. h Ye already do in case your Toleration be granted will draw our members from our Congregations which ye acknowledge true Churches Independents do depart from our Churches and so acknowledg'd by themselves 2. They draw and seduce our members from our Congregations 3. i Ye do in effect set up Separate Churches They erect separate Congregations under a separate and undiscovered Government k Ye receive not the Sacraments except some few in our Churches but 〈◊〉 private meetings 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 joyne with us in hearing the Word and Prayer yet they do it not as with the Ministeriall Word and Prayer nor as the Acts of Church Communion l No Schisme is to be Tolerated as ye grant But Presbytery is a Schisme Now as much as Independency wâ—â— by you declared to be Then Therefore according to your own grounds it 〈◊〉 not to be Tolerated Now we judge that no Schisme is to be Tolerated in the Church * Schismes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1
Subscriptions and Declarations to give the Magistrate assurance that he is Orthodox and Peaceable m Mr. Newcomen Serm. at Pauls Feb. 8. 1646. p. 40. Possibly they will all say They are of the same Opinion with the Reformed Churches in Fundamentals 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 do they then transgress the Apostles Rule why do they not if it be in matters of lesser moment wherein they differ from us why do not they keep their Opinions private and have their Faith 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 n Vt supra p. 21. Had all that Profess the Gospel in England made Conscience to be of the same mind and the same Judgment with their Brethren and the rest of the Churches of Christ as far as possibly and where they cannot where there is a necessity of differing had they made Conscience to keep their Differences from appearing in Publick to have their private Opinions and Faith to themselves and not intangle the weak with their doubtful Disputations forbearing to judge or despise those that are not of their Opinion loving them still as Brethren not censuring them as Prophane Antichristian Fighters against God men that will wilfully shut their eyes against the Light had these things I say been attended to on all hands our Breaches had never been so great as now they are nor should the lovers of Truth and Peace have had so much cause to lament them But o Mr. Baxters Cure of Church divisions pag. 254. O the deceitfulness of the heart of man Little do many real Separists who cry out against the spirit of Persecution suspect that the same spirit is in them whence is Persecution but from thinking ill of others and abhorring them or not loving them And do not you do so by those whom you causelesly separate from p Mr. Newcomen ut supra p. 40. Who are they that brand their Brethren with the Title Proud Time-servers Prelatical Tyrannical Antichristian And what is this less then Persecution q Rom. 2. 1. Therefore thou art inexcusable O man whosoever thou art that judgest for in that thou judgest another thou condemnest thy self for thou that judgest dost the same things r Matth. 7. 3. 4. 5. And why beholdest thou the More that is in thy Brothers eye but considerest not the Beam that is in thine own eye Or how wilt thou say to thy Brother let me pull out the Mote out of thine eye and behold a Beam is in thine own eye Thou Hypocrite first cast out the Beam out of thine own eye and then shalt thou see clearly to cast out the Moat out of thy Brothers eye I have a fair occasion could I allow my self the liberty of its improvement to return my Brethrens Argument upon their own heads by assuring them and I beseech God to give them grace to consider and bewaile it that the Persecution so much complained of lyes at their own Doors they being not innocent Sufferers but injurious Aggressors These I know are very harsh and unpleasing words but the Truth of them will appear when we shall have remembred that there are more sorts of Persecution then one of which St. ſ Lib. de Vnit Eccles contr Peril Epist cap. 17. Augustine thus informes Gravius persequitur filius Patrem male vivendo quam Pater filium castigando Et gravius ancilla Saram persecuta est per iniquam Superbiam quam eam Sara per debitam Disciplinam Et gravius Dominum persequebantur propter quos dictum est zelus domus tuae comedit me quam eos ipse cum eorum mensas evertit eos flagello de templo expulit There is you see Persecution of the Tongue and of an irregular Life as well as of the Hand and if my Brethren are not at present guilty of this latter whether through restraint or their own good nature I shall not determine I am sure the former is their constant Practice For to insist only upon that 't is even amazeing to mention what bitter Taunts rude Sarcasmes unmannerly Jeers fabulous Stories scandalous Reproaches are their daily exercise whereby they vex the Righteous Souls weaken the Hands discourage the Endeavours of their honest Orthodox Conforming Brethren Are not all Places all Companies all Occasions sufficient witnesses of this Truth Really 't is very sad and to be lamented with Tear That the great work of Religion the Preaching of the Gospell and the Salvation of Souls should be thus obstructed by these unfortunate practises But I hope no faithfull Son of the Church will be discourag'd at these Things or in the least neglect his Duty though all the World should be offended at him The Rule is fixt We must obey God rather them Man 'T is our Dear Lords case in whom there was no Sin neither was Guile found in his mouth and yet he was accus'd for a Wine bibber a Glutton and that he had a Devill t Math. 10. 24. c. The Disciple is not above his Master nor the Servant above his Lord. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have call'd the Master of the house Beelzebub how much more shall they call them of his Houshold Fear them not therefore Fear not them which kill the body but are not able to kill the Soul but rather fear him which is able to destroy both Soul and Body in Hell I cannot now stay to expostulate with my Brethren otherwise I should tell them there is such a thing as Scandal and that Christ hath little ones the meanest of whom if they offend hinder from their Duty and stop them in their way to Heaven by speaking Evil of the Ways of God it were better a Milstone were hanged about their necks and they cast into the midst of the Sea But I shall only desire them to consider that of Saint James If any man among you seem to be Religious and u James 1. 26. bridleth not his Tongue but deceiveth his own heart this mans Religion is vain w Mr. Baxter ut supra p. 245. And yet how contrary is the practise of no small number of the Religious In all Companies how forward are they to talke of the sins of Princes and Parliaments of Courtiers of Nobility and Gentry especially of Ministers And not onely of the scandalous that are guilty indeed but of the Innocent that are not of their way whose faults they rather x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make than find I have done and must intreat the Readers Charity in pardoning those excesses of my Pen which whilst I was intent upon the matter may possibly have
printed for Luke Fawne at the Par. rot in Pauls Church yard 1647. There is a word of Exhortation behind and I beseech you suffer it First to you Honourable and noble Patriots who are called to be Reformers and healers of a poor broken Kingdom Doth not indeed the punishing and suppressing of spirituall whoredomes against God Idolatrie Heresie Blasphemie and the rest doth it not belong unto you as well as the punishing bodily whoredomes theft murder c doth it indeed belong to you only to looke to the civil peace and to let Religion and truth and the worship of God stand or fall to their own master fight God fight Divell fight Christ fight Antichrist catch that catch can you have nothing to do but to stand by and looke on say so then speake out publish it in your Declarations to the world and let the People of England know that it is the right and liberty to which the Subjects of England are borne that Every man hold what he please and publish and preach what he holds that it is the birth-right as some would have it of the free born people of England every man to Worship God according to his own Conscience and to be of what Religion his own Conscience shall dictate Do so and see Fathers and Brethren how long your Civill peace will secure you when Religion is destroyed how long it will be ete your civill peace be turned into civill war for no doubt if this once be granted them but they may in good time come to know also there be them that are instructing them evē in these principles too that it is their birth-right to be freed from the power of Parliaments and from the power of Kings and to take up armes against both when they shall not vote and act according to their humours Liberty of Conscience falsly so called may in good time improve it selfe into liberty of Estates and liberty of Houses and liberty of wives and in a word liberty of perdition of souls and bodies Right Honourable and worthy Gentlemen I cannot stand to dispute this only would I know of you are Idolaters and Hereticks and Blasphemers and Seducers are they evill doers if so then look to your Charge Rom. 13 4. Rulers must be a Terror to evill Doers unless ye mean to bear the sword in vaine And if you will God will not and if God take the Sword into his own hand once as he seems to be a doing of it he will smite to purpose he will execute vengeance throughly both upon the evill doers and upon you that have not been a Terrour to them Oh therefore up and be doing that ye may deliver the Kingdome 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 I hope it is no more all this while be interpreted a Connivence and your Connivence be taken for a Toleration it may be the Kingdoms ruine but it will be your sin a Ser before the Com Feb. 19. 1645. p. 25. Fathers and brethren how will ye 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 call'd home all the Christians whom he had banisht both Orthodox and Heretick and gave them as we call it Liberty of Conscience but as Austin more truly phraseth it b Aug. Ep. 166. vid. Ammian Marcel lib. 22. p. 208. 209 Edit Hen Valesii Defence of the Prop. calls this of Julian a brave and Politick thing p 98. Libertatem perditionis Liberty to destroy themselves for that was his Policy and end namely by liberty of all Religions Eo modo putans Christianum nomen posse perire de terris c. to destroy the True and the Professors thereof too Or had we a Parliament of careless Gallio's we should not wonder but for a Parliament of Christians Protestants Professors the Choisest the most active that could be cull'd out of a Christian State the like not under heaven that these things should be done and you hold your Peace and be able to keep your places and not to put on Righteousness as a Breast-plate and the Garments of Vengeance for your Cloathing as it is said of God this makes the Churches abroad to wonder what Englands Parliament is a doing and all at home that love the Lord Jesus Christ more then their own Interests and Notions to be filled with unspeakable trembling and astonishment to wit what God means to do with this poor bleeding Church and State a Ser. before the Comm. Aug. 22. 1645. p. 29. If you mean that England shall be turned into a wildernes and be over-run with Atheisme and Heresie and Prophaneness and Blasphemy you may hold your hands and you need not do it long b Ser. before the Comm Feb. 19. 1645. p. 25. The Errors and Innovations under which we so much groan'd of later years were but tolerabiles ineptiae tolerable trifles childrens play compared with these damnable doctrines Doctrines of Devils as the Apostle calls them Polygamy Arbitrary Divorce Mortality of the Soule No Ministery No Churches No Ordinances No Scripture yea the very Divinity of Christ and the Holy Ghost questioned by some denyed by others And the very foundation of all these laid in such a Schisme of Boundless Liberty of Conscience viz Believe what you will and Preach what you Believe and such Lawless separation of Churches and all these not only whispered in Corners but Preacht on the house top yea publisht in Print before your faces with so much virulency and impudence that I verily believe no Age since the Apostles time could ever parallel a Sermon before the Commons May 26. 1647. p. 25. There be a Generation of men in the Land that stand up for all kind of false Worship that every man may Worship God after his own Conscience or if they will not own it in words at length they will have it in figures And if they may not are ready not only to cry but to act Persecution and that to purpose for while they cry Persecution gladio oris they are ready to act persecution ore gladii I pray God it may never be englished b M. John Lightfoot Ser before the Comm. Aug. 26. 1645. p. 30. Lond-printed for And. Crook at the Green Dragon in Pauls Chur yard 1645. There is great talk of and pleading for Liberty of Conscience for men to do in matters of Religion as Israel did in the booke of Judges whatsoever seemeth good in their own eyes and how that proved there there are sad stories that relate I shall not goe about to determine the question whether the Conscience may be bound or not though for mine own satisfaction I am resolved it may and do hold it a truer point in Divinity that errans
of the Papists whether this designe of engageing the Magistrate by a fundamentall 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 Obj. But Liberty for Popery and Prelacy is stil excepted Answ by whom But if there had been an exception against Popery put in it would have been to little purpose as long as a generall 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 restraine the Papists Well seeing these things are so that sin will find a Mr. Tho Horton Ser before the House of Peers Dec. 30. 1646. Lond printed by F. Neile for Sam Gellibrand at the Brazen serpent in Pauls Ch yard 1646. p. 35. out us let this be the use wee make of it to be carefull to find out it and to begin with that first This is that which lies upon us all But especially to speake a word in Season upon those which have the Government of Kingdomes and Commonwealths committed unto them These had need to find out sin more especially for the safety and welfare of that State which they have the ordering and managing of a P. 36. First their own Personall Sins b p. 37. 38. Secondly they are to find out also the sins of the Kingdome I have already Administer'd some help in this performance by the hint of those Sins before mention'd all which I humbly desire may be taken into serious Consideration and especially which grows so much upon us and which threatens so much evil to us the Sin of Libertinisme and Toleration which is the ring-leader of all the rest and involves all others with it O that this should ever be once mentioned amongst us here in England who have enjoyed so much of the Gospell of Truth as wee have done derived to us from our Godly fore-fathers sealed to us by the blood of the Martyrs prosecuted with so many Blessings and victories and Gratious successes both of former and latter times to the admiration both of Enemies and Friends is this the fruit and issue of all that God hath done for us and do all overtures of Reformation come to this Surely God cannot but take it very ill from us that we should but incline and leane hereunto As he said to David of his building of the Temple Thou didst well that it was in thine heart and accordingly was well pleased with him So will he say to us of our Contrary carriage That it is ill that it is in our heart if so be it be come so far as I hope it is not What when we have so much appeared against Popery and Superstition shall wee now begin to think of Indifferency and Toleration Certainly it 's but a sorry exchange of a Bad Religion for none Although indeed it will be no exchange but rather a further Confirmation Toleration of all other Errours doth but strengthen Popery amongst the rest which will at least think so well of it self as to come in for a Childs Part. a M. Lazar Seaman Ser. before the Comm. Sept. 25. 1644. Lond printed by E. G. for J. Rothwell at the Sun in Pauls Ch yard 1644 p. 41. There is a Generation who look for much at your hands and yet ask nothing I mean by way of humble Petition When they find you or themselves in such a posture as that they cannot be denied it may be you may hear of them Besides the many loose prophane and scandalous Ministers there are a new sort risen amongst us who have thrust themselves into the Lords Vineyard It 's no less then Persecution so they commonly give out to desire that their suspitious Opinions may be examined according to the word of God and they commanded to forbear the publishing and spreading of them for the present There be many dangerous Books abroad dangerous at least ' I le say no more Liberty of Conscience The Bloudy Tenent The compassionate Samaritan John Baptist b p. 44. Consider also c Solomons His failings and beware of them 1. He had many Wives d 1 Kings 11. 3. even seaven hundred Wives Princesses and three hundred Concubines Let not us have as many Religions There 's some Analogy between the one and the other 2. There was in his daies first a Connivance at Idolatry then open Toleration and withall Apostacy These Wives turned away his heart after other Gods v. 4. He built an high place for Chemosh the Abomination of Moab and for Molech the Abomination of the Children of Ammon and likewise did he for all his strange Wives v. 7 8. Observe the Gradation first Connivance then open Toleration herewithall Apostacy a M. Matth. New comen Ser before the Parliament Sept. 12. 1644. Lond. printed for Ch Meredith 1644. p. 31. No Reformation of Religion now now nothing will satisfy some but a Toleration of all Religions and all Opinions Church-Government Discipline is to some a fiction to others Tyranny and Persecution Ah Brethren this is a Provocation and will be a Provocation for this God may turn us into the Wilderness again b P. 36. We are grown beyond Arminianisme Brownisme Anabaptisme we are come I mean many among us to down-right Libertinisme There are two Opinions which if encouraged and they are encouraged if connived at will open a door to Turcisme Judaisme Atheisme Polytheisme any monster of Opinion The one is That every man is to be left to the Liberty of his own Religion an Opinion contended for by the Bloody Tenets John Baptist Liberty of Conscience and the like Pamphlets An opinion most pernicious and destructive as to the Souls of men so to the Common-weale of the Kingdome Libertas illa quidlibet credendi saith Gerard nihil aliud quam Libertas errandi c. That Liberty of believing what men will or of holding what Faith they please is no other then a liberty of erring and of erring in a matter that concerns the eternall Salvation of the Soule wherein to erre cannot but be most dangerous and destructive Diversity of Religion dis-joynts and distracts the minds of men and is the Seminary of perpetuall hatreds jealousies Seditions Warres if any thing in the World be and in a little time either a Schisme in the State begets a Schisme in the Church or a Schisme in the Church begets a Schisme in the State That is either Religion and the Church is prejudic'd by Civill Contentions or Church controversies and disputes about Opinions break out into Civill Warrs Men will at last take up Swords and Spears instead of Pens and defend by
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