eyes run down with tears night and day and let them not cease for the Virgin Daughter of my People is broken with a great breach with a very grievous blow Jer. 14. 17. What Factions and Fractions what Schismes and Sepatations what Rents and Divisions are in this poor distracted Distressed Church of England how should either Kingdome or Church divided stand God forbid but tender respect should be had to tender Consciences But Right Honourable I beseech you take heed least under that pretext you think of Tolerating all Religions amongst us Such Liberty I am afraid would usher in Libertinisme and hasten our desolation a Mr. James Cranford Serm. before the L. Mayor Feb. 1. 1645 Lond. printed for Char Greene 1646. p. 11. 12. It is commonly replied in Pulpits in Presses That a Toleration of all consciences even Antichristian would be a Soveraign remedy to cure all dissentions and an effectuall means to compose the Wars of Christendome all the blood that hath for so many years been shed is charged upon the restraint of this licentiousness ignorantly or malitiously termed Persecution I answer it is besides my purpose to discuss this question of Toleration only for the present I enquire First Would these men that so hotly defend it grant that Toleration if they had power in their hands to others which they desire for themselves I doubt it The Arrians did sometimes seem as earnest enemies to Persecution as these men yet when they had Authority on their side they raised Persecution against the Orthodox more terrible then the heathen Emperours against the Christians which the Churches of the East most grievously b Binii Tom. 1 conc p. 686. complained of Athanasius at large describeth and having spoken much of their inhumane and more then belluine cruelty against all Sexes all Ages both living and dead concludes Epist ad Solitar that he had said less then their inhumanity was because it exceeded all expression The Donatists did ordinarily plead for Toleration and seemed the most inveterate enemies to all disturbance for Conscience sake yet when under the Apostate Julian they had gotten power who can declare saith a Con. lit Petil l. 2. c. 82. Austin what havock they made of the Orthodox b Opt. cont Parm. l. 2. 3. All Africa was filled with blood and desolation Men were rent Matrons dragged Infants slaughtred Women with child miscarried none were secure in their houses the wayes were not safe for Travelers the Letters of them that boasted to be the Captains of the Saints were terrible to all Are our men led by another Spirit Sure I am that one of them that with most earnestness or impudence pleads for Toleration was lately of another mind in the case of Familists and Antinomians in New-England c P. 13. Secondly would such Toleration conduce to the establishing of Peace in the Common-wealth hath it ever done it Possible it is that the equality of Powers may perswade each Party for a Season to suppress their inward rancour can Toleration take it away so that it shall not break out upon sensible advantages by the increase of strength let the experience of former Ages and present times teach this Errour may Tolerate errour saevis inter se convenit urfis but can darkness agree with light or Wolves with Sheep d De praescrip cont Haeret. c. 41. Tertullian observes concerning Hereticks of old they agreed well enough one with another for though they differed in private opinions yet they joyned in one in the opposing of Truth You Persecute saith Austin of the P. 14. Donatists where you are able where you Persecute not you are not able to doe it restrained by the fear of Laws or envie or the multitude making resistance I have been long upon this poynt but I will conclude it with that solemn Embassie which the Orthodox Fathers Assembled in Councell at Sirmium sent to the Emperour Constantius I have insisted the longer a Athan. de Syn. Arim. Seleâ—â— that it might appear to all that the Toleration of Errour is not a way to Peace as some men pretend but to disorder and confusion And yet I am not an enemy to Peace but a friend to Truth and Holiness without which no Man shall see God b A seriouâ— passionate Admonition to the Clergy in the words of M. Tho. Edwards in his Gangraâ— part 1. p. 84 Lond. print for Ralph Smith at the bible in Cornhâ—ll 1646. Ministers ought now to be intent to the errours of the times both in Doctrine and Practise and observe what is the proper work of the day and Preach accordingly taking heed of being guilty of sinfull silence whilest Christ and his truth suffers We have too many wounds with which we have been wounded in the house of our friends many Ministers have and doe undoe us some by their totall silence others by speaking too favourably of the Sects and too much daubing 't is high time now to speak out when the truth of God the Faith once delivered to the Saints more pretious then our lives is almost lost three Kingdomes almost ruin'd and all the reformed Churches in their Truth and Peace hazarded They that can now be silent well contented and let the Wolves come freely and not barke they deserve to be accounted dumb dogs Let therefore all Goâ—ly Orthodox Ministers who would not have all run to ruine stir up themselves and lift up their voices like Trumpets stand no longer looking on as idle spectators or halting between two for he that is not now with God in his cause is against him and he that gathereth not scattereth And that Ministers in our times may be a means to prevent and suppresse the Errours Heresies and Schismes they must not onely often preach against them but they should set themselves against all the ways by which Errours are come in and are farther comeing upon us and oppose them by Preaching writing as Lay-mens Preaching the Gathering of Churches and above all a Toleration for that would be an open doore at which all kind of Heresies would come in and no man could keep them out and therefore if Ministers will witnesse for Truth and against Errors they must set themselves in a speciall manner against a Toleration as the principall inlet to all Heresie and Error And if a Toleration be granted all preaching will not keep them out For as it hath been answered the Patrons of Images who plead let them stand but Preach against the VVorshipping of them that if they stand preaching will not take away all the danger t is not sufficient to keep the People from all Idolatry so say I in this case If a Toleration be granted the Devill will be too hard for us though we preach never so much against them A Toleration will undoe all First bring in Sceptisme in Doctrine and loosenes of Life and afterwards all Atheisme The Patrons of Error because they
Praise of them that do well 1. Pet. 2. 19. There be some that would blot out halfe your Commission and restrain this good and evill to Civil good and to evils only against men But this is against that generall Rule Non est distinguendum ubi Lex non distinguit Where the Law doth not distinguish there must not we distinguish Tell me I beseech you Shall it be lawfull for Magistrates to punish those that destroy mens Bodies but not those that destroy mens Souls Shall they be blamed for suffering men to draw people away from obedience to the Laws of the Land and to themselves and not also for suffering men to draw away people from the Truth of the Gospell and from the ways of God such as Hymenaeus and Philetus who overthrow the Faith of some and their words eat as a Canker shall Christian Magistrates take up the Maxime of Tiberius Deorum injurias Diis curae esse Let God himself take care to vindicate himself from injuries committed against God as for mee I will just like Gallio take care of none of these things Can Christian ears endure such Language Doth not God Prophesy Isaiah 49. 23. That in the New Testament Kings shall be our Nursing Fathers and Queens our nursing Mothers And how can a Christian Magistrate discharge that duty aright if he hath not power from God to punish those that would poyson the souls of his weak Children with Heresies and soul destroying opinions Will you allow the Magistrate to Tyrannize over Object mens Consciences By no means But I believe it is the duty of Magistrats Answ to keep men from infecting their Subjects with soul destroying Errors If thou hast an Hereticall Opinion have it to thy self and the Magistrate will not nay cannot meddle with thy Private Conscience But if thou labourest to infect others with thy Grace-destroying Opinions I doubt not but the Magistrate is bound to keep thee from spreading thy infection to the undoing of the Souls of his Subjects If he may lawfully shut up a man that hath the Plague upon his body that he may not infect others why not a man that hath the Plague of Heresie upon his Soul that so he may not destroy the souls of Thousands Shall a Master in a Family have power to put away a Servant that is tainted with a gross opinion and yet not be called a Tyrant over that Servants Conscience and shall not the chief Magistrate of a Kingdome have power to put out of his Kingdome at least to shut up from doing hurt one that is his Subject and polluted with blasphemous Hereticall Idolatricall Opinions Is not the Kingdom the Magistrats house and Family a Ser. before the Comm. Octob. 22. 1644. p. 26. This is a certain Rule That all the Sins of the Kingdom which are committed by your connivence or allowance are the Parliament Sins and they call for a Parliament Repentance And therefore I beseech you search and try your hearts and consider how far you are accessary to the sins of the Kingdome that so you may be wrought up not only to a personall but a Parliament humiliation And if it doth appear that you have taken more care in setling your own Liberties then in setling of Religion If you have taken more care to build your own houses then Gods house this is a crying Sin and this makes you accessary to a Thousand Sins that are commited in the Kingdome Againe if you do not labour according to your duty and according to your power to suppress the Errors and Heresies that are spread in the Kingdome all these Errors are your Errors and these Heresies are your Heresies and they are your Sins and God calls for a Parliamentary Repentance from you for them this day You are the Anabaptists and you are the Antinominians and it is you that hold That all Religions are to be tolerated c. And these are your Errors if they sptead by your Connivence For the Sins of the Sons of old Ely are imputed to old Ely himselfe And when the People of Israel had prophaned the Sabbath Nehemiah contended with the Nobles of Judah for suffering them and tells them that it was they that did prophane it because they suffered the People to prophane it Neh. 13. 17. It was none of the Old cause that the People should a M. Ric. Baxter Holy Common-wealth Addition to Pref. Prop. 6. Lond printed for Tho Vnderhil at the Anchor and Bible in Pauls Ch yard 1659. have Liberty and the Magistrate should have no Power in all matters of Gods Worship faith and Conscience And as it is not the Old Cause so it is not a Good Cause For first it contradicteth the expresse Revelation of the will of God in the holy Scriptures Moses had to do in matters of Religion as a Magistrate and so the ruling Elders of Israel that assisted him And so had the Kings of Israel and Judah as is well known insomuch that in Asa's days they covenanted to put him to Death that would not seek the Lord God of Israel 2. It tendeth to the ruine of the Commonwealth and therefore it is no good cause How God was provoked By Aarons Calfe and by his Sons that offered strange fire which the Lord commanded not Lev. 10. what was the effect what benefit the Calves at Dan and Bethel brought to Israel and Jeroboams house and the high places and other Errours about worship brought to the Princes and People of Judah we need not particularly recite Law and providence are quite changed if Toleration of false Worship and other abuses of Religion tend not to the ruine of the Commonwealth If Magistrates must give Liberty for all to propagate a false Religion then so must Parents and Masters also for their Coercive power is rather lesse then the Magistrates then more and they are no more Lords of faith or Conscience But if all Parents and Masters should give such a Liberty it would be a crime so horrid in the nature and effects as I am loath to name with its proper Titles A pari it tendeth to the destruction of an Army to give liberty to all men to do their worst to draw them to Mutinies and Rebellion It tends to the ruine of Families that all have liberty to do their worst to tempt the Sons to Theft and drunkennesse and the wife and Daughter to whoredome It tends to the Destruction of the Commonwealth if there be liberty for all to perswade the the People to Sedition and Rebellion And therefore it must tend to the destruction of the Church and mens souls and consequently of the Commonwealth in the cheif respects if all have leave to do their worst to preach up infidelity Mahometanisme Popery or any false Doctrine or Worship against the great and necessary Truths I leave it therefore to the judgement of all men that are not fast a sleep in their security and utterly unacquainted with the advantages
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
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-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
Cor 1. 10. 1 Cor 12. 25. * Divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 6. 17. with 1 Cor. 3 3. Gal 5 20. IV. m The same would follow if Presbytery were Tolerated Many mischiefes will inevitably follow upo◠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 painfull Orthodox Ministry will be discouraged and despised 5 The life and power of Godlinesse will be eaten out by frivolous disputes and vaine janglings 6. The whole course of Religion in private Families will be interrupted and undermined 7. Reciprocall 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 utterly frustrate and void whilest every person shall have liberty upon every triviall discontent at Presbyteriall Goverment and Churches to revolt from us and list themselves in separated Congregations 9. All other Sects and Heresies in the Kingdome will be encouraged to endeavour the like Toleration 10. All other Sects and Heresies in the Kingdome 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 for themselves 11. And the whole Church of England in short time will be swallowed up with destruction and confusion And God is not the Author of confusion but of peace 1. Cor 14. 33. Secondly to the Commonwealth for 1. All these mischiefs in the Church will have their proportionable influence upon the Commonwealth 2. The Kingdome will be wofully weakned by scandalls and Divisions so that the enemies of it both domesticall and forreign will be encouraged to plot and practice against it 3. It is much to be doubted lest the power of the Magistrate should not onely be weakened but even utterly overthrowne considering the Principles and practices of Independents together with their compliance with other Sectaries sufficiently a And are not Presbytarian principles known to be so too knowne to be Anti-Magistraticall b And as inconsistent with other Oaths imposed by Lawfull Authority which that was not 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 a Which Oaths have been taken by most of the chief sticklers for Toleration and with a True intention it was hoped to performe the same which Covenant likewise both you and we and those that most earnestly pursue the establishment of 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 the 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. n The Toleration of Presbytery is no less destructive to the conjunction and uniformity of all the three Kingdomes then Independency It is destructive to the three Kingdomes 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. o Seeing Presbytery is as much a Schisme from Episcopacy as Episcopacy or independency was from Presbytery why do they now in stead of extirpation desire the Toleration of it contrary to your Covenant It is plainly contrary to that extirpation of Schisme and whatsoever shall be found contrary to sound Doctrine and the Power of Godlinesse which we have sworne sincerely really and constantly to endeavour without respect of persons 4. p Toleration of Schisme rendreth Magistrates and Ministers accessary to the Errours Sins and Destruction of seduced and deluded People 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 Toleration should be granted that the Lord should be one and his name one in the three Kingdomes Art 2. 6. This will palpably hinder the Reformation of Religion inevitably divide one Kingdome 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 q The Toleration of deformity even in little Matters sometimes causeth factions and parties amongst the People Let Vs have a care we be not Incendiaries or evill Instruments for Sacrilegious spirits to work by ill affected as well to Presbytery as Episcopacy Incendiaries Malignants Malignants and evill Instruments to be discovered that they may be brought to publick triall and receive condigne punishment Art 4. 5. These are some of the many Considerations which make deep impressions upon our spirits against that great Diana of Independents and all the Sectaries so much cryed up by them in these distracted times viz. A Toleration a Toleration And however none should have more rejoyced then our selves in the establishment of a Brotherly Peaceable and Christian accommodation yet this being utterly rejected by them we cannot dissemble how upon the fore-mentioned grounds we detest and abhor the much endeavoured Toleration Our Bowels our Bowels are stirred within us and we could even Drowne our selves in Tears when we call to mind how long and sharp a travell 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 Reall and through 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 satisfy our selves till we had made some discovery of our Thoughts unto you about this matter not that we can harbour the least jealousy of your zeale 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 evills and that our Consciences may not smite us another day for sinfull 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-Colledge Lond. Decemb. 18. 1645. Subscribed by Us your Affectionate Brethren and Fellow-labourers in the work of the Ministry to whom Truth and Peace is very pretious The Judgement of King JAMES and His Privy-Council against Toleration Transcribed verbatim out of Judge Crooks Reports Term. Mich Anno 2. Jacobi Parag. 13. Part. 2. p. 37. MEmorandum that by command from the King all the Justices of England with diverse of the Nobility viz. The Lord Ellesmere Lord Chancelor the Earle of Dorset Lord Treasurer Vicount Cranbourne Principall Secretary the Earle of Nottingham Lord Admirall the Earles of Northumberland Worcester Devon and Northampton the Lords Zouch Burghley and Knowles the Chancellor of the Dutchy the Arch-Bishop of Canterbury the Bishop of London Popham chief Justice Bruce Master of the Rolls Anderson Gawdy Walmesly Fenner Kingsmill Warberton Savill Daniell Yelverton and Snigg were assembled in the Star Chamber where the Lord Chancellor after a long Speech made by him concerning Justices of Peace and his Exhortation to the Justices of Assize and in discourse concerning Papists and Puritans Declaring how they both were disturbers of the State and that the King intended to suppress them and to have the Laws put in execution against them Demanded of the Justices their Resolution in three things First Whether the Deprivation of Puritan Ministers by the High Commissioners for refusing to Conforme themselves to the Ceremonies appointed by the last Canons was Lawfull Whereto all the Justices answered That they had conferred thereof before and held it to be lawfull Because the King hath the Supream Ecclesiasticall Power which he hath Delegated to the Commissioners whereby they had the Power of Deprivation by the Canon Law of the Realm and the Statute of 1. Eliz. which appoints Commissioners to be made by the Queen doth not confer any new Power but explain and declare the ancient Power And therefore they held it clear That the King without Parliament might make Orders and Constitutions for the Government of the Clergy and might deprive them if they obeyed not And so the Commissioners might deprive them But they could not make any Constitutions without the King and the divulging of such Ordinances by Proclamation is a most gratious Admonition And for as much as they have refused to obey they are lawfully deprived by the Commissioners ex Officio without Libell Et ore tenus convocati Secondly Whether a Prohibition be grantable against the Commissioners upon the Statute of 2. H. 5. if they do not deliver the Copy of the Libell to the Party whereto they all Answered That that Statute is intended where the Ecclesiasticall Judge proceeds Ex officio ore tenus Thirdly Whether it were an offence punishable and what punishment they deserved who framed Petitions and collected a multitude of hands thereto to prefer the King in a publick cause as the Puritans had done with an Intimation to the King That if he denyed their Suite many Thousands of the Subjects would be discontented Whereto all the Justices answered that it was an offence finable at discretion and very neer to Treason and Felony in the punishment for they tended to the raising of Sedition Rebellion and discontent among the People To which Resolution all the Lords agreed and then many of the Lords declared That some of the Puritans had raised a false Rumour of the King how he intended to grant a Toleration to Papists which offence the Justices conceived to be heinously finable by the Rules of the Common Law either in the Kings Bench or by the King and his Councill or now since the Statute of 3. H. 7. in the Star-Chamber And the Lords severally declared how the King was discontented with the said false Rumour and had made but the day before a Protestation unto them That he never intended it and that he would spend the last drop of blood in his body before he would do it and prayed that before any of his Issue should maintain any other Religion then what he truly professed and maintained that God would take them out of the World VOTES c. OF THE Honourable House of COMMONS Feb. 5. c. 1662. Upon Reading His Majesties Gratious Declaration and Speech c. Die Mercurii 25. Feb. 15. Car. R. Resolved c. Nemine contradicente That the humble Thanks of this House be returned to His Majesty for his Resolution to Maintain the Act of Vniformity Resolved c. That it be presented to the Kings Majesty as the Humble Advice of the House That no Indulgence be granted to the dissenters from the Act of Vniformity Most Gratious Soveraigne THe Knights Citizens and Burgesses of the Commons house of Parliament did with great joy receive your Majesties most Gratious Speech at the opening this Session of Parliament And being thereby invited to consider of their Declaration of the Twenty sixth of December last they have with all Sobriety Duty and Affection examined the grounds thereof and do by me present unto your Majesty their most hearty Thanks for the same and humble Advice thereupon both which I do beseech your Majesty that you will vouchsafe me to deliver in their own words May it please your most excellent Majesty Wee your Majesties most Dutifull and Loyall Subjects the Knights Citizens and Burgesses of the House of Commons in Parliament Assembled having with all fidelity and obedience considered of the severall matters comprized in your Majesties late Gratious Declaration of the 26 of Decemb. last and your most gratious Speech at the beginning of this present Session Do in the first place for our selves and in the names of all the Commons of England render to your Sacred Majesty the Tribute of our most hearty Thanks for that infinite Grace and Goodness wherewith your Majesty hath been pleased to publish your Royall intentions of adhering to your Act of Indempnity and Oblivion by a constant and Religious observance of it And our hearts are further enlarged in these returnes of Thansgivings when we consider your Majesties most Princely and Heroick Professions of relying upon the Affections of your people and abhorring all sort of military and arbitrary Rule But above all wee can never enough remember to the honour of your Majesties Piety and our unspeakable Comfort those solemne and endearing Invitations of us your Majesties Subjects to prepare Lawes to be presented to your Majesty against the growth and encrease of Popery and withall to provide more Laws against Licentiousness and impiety at the same time declaring your own Resolutions for maintaining the Act of Uniformity And it becomes us alwaies to acknowledge and admire your Majesties Wisdome in this your Declaration whereby your Majesty is pleased to resolve not only by sumptuary Laws but by your own Royall example of frugality to restrain that excess in mens expences which is grown so generall and so exorbitant and to direct our endeavours to find