FAIR-WARNING: OR, XXV. REASONS Against Toleration and Indulgence of POPERY; WITH THE Arch-Bishop of Canterbury's LETTER TO THE KING, AND All the Bishops of Irelands Protestation to the Parliament to the same Purpose. With an Answer to the Roman-Catholicks reasons FOR INDVLGENCE.

ALSO THE Excellent Reasons of the Honourable HOUSE of COMMONS Against INDULGENCE; With Historical Observations thereupon.

London, Printed for S. U. N. T. F.S. 1663.


May it please your Majesty,

I Have been too long silent, and am afraid, by my silence, I have neglected the duty of the place it hath pleased God to call me unto, and your Majesty to place me in. And now I humbly crave leave, I may discharge my conscience to­wards God, and my duty to your Majesty. And therefore I beseech your Majesty, give me leave freely to deliver my self, and then let your Ma­jesty do with me what You please. Your Majesty hath propounded a Toleration of Religion: I be­seech you Sir, take into your consideration, what the Act is, next what the Consequence may be. By your Act you labour to set up that most dam­nable, [Page] and heretical Doctrine of the Church of Rome, whore of Babylon. How hatefull will it be to God, and grievous unto Your good Sub­jects, the true professors of the Gospel; that your Majesty, who hath often disputed, and learnedly written against those wicked Heresies, should now shew Your self a Patron of those Doctrines, which Your Pen hath told the World, and Your Consci­ence tells Your self, are superstitious, idolatrous, and detestable. Besides, this Toleration which You endeavour to set up by Proclamation, cannot be done without a Parliament, unlesse your Ma­jesty will let your Subjects see, that You will take unto your self a liberty to throw down the Laws of the Land at your pleasure. What dreadfull con­sequence these things may draw after them, I be­seech your Majesty to consider. And above all, lest by this Toleration, and discontinuance of the true profession of the Gospel, whereby God hath blessed u [...], and under which this Kingdome hath for many yeares flourished, Your Majesty do not draw upon the Kingdome in generall, and your self in particular, Gods heavy wrath and in­dignation Thus in discharge of my duty towards God, to your Majesty, and the place of my calling, I have taken humble boldnesse to deliver my con­science. And now, Sir, doe with me what you please.

I am Your most faithfull Subject and Servant. G. Canterbury.

TO THE Right Honourable THE LORDS AND COMMONS Assembled in Parliament.

Humbly sheweth,
THat the Religion of the Papists is Superstitious and Idolatrous, their Faith and Doctrine erronious and hereti­call, their Church in respect of both Apo­staticall. To give them therefore a Tolera­tion, or to consent that they may freely ex­ercise their Religion, and professe their Faith and Doctrine is a grievous sin; and that in two respects.

For first, It is to make our selves acces­sary, [Page] not only to their superstitious Idola­tries, Heresies, and in a word, to all the abom [...]nations of Popery; but also (which is a consequent of the former) to the per­d [...]tion of the seduced people, which perish in the Deluge of the Catholick Apostacy.

And as it is a great sin, so also a matter of most dangerous consequence, the conside­ration whereof we commend to the wise and jud [...]cious. Beseeching the zealous God of Truth, to make them who are in Authority, zealous of Gods Glory, and of the advancement of true Religion; zealous resolute, and couragious against all Popery, Superstition and Idolatry. Amen.

  • Ja: Armachanus.
  • Auth: Medensis.
  • Ro: Dunensis. &c.
  • Richard Cork, Cloyne, Rosses.
  • Tho: Kilmore & Ardagh.
  • Mich: Waterford, and Lismore.
  • Mal: Casohellen:
  • Tho: Hernes. & Laughlin.
  • Geo: Deceus.
  • Andr: Alachadeus
  • Theo: Dromore.
  • Franc: Lymrick.

Since then, neither in right reason, and true policy of State, it is either becoming or safe, for Christian Magistrates, to have no ac­knowledgment of any face of Religion, so farre among their people and Subj [...]cts as to stablish, own and command it; nor is it any piety, for Christians, to be alwayes scepticks in Religion; ever unsatisfied, and unresolved, and unestab­lished in matters of Gods worship, and mans salvation, still ravelling the very grounds of Religion with endless cavells and endless disputes. Since the Word of God is neer and open to direct all men in the wayes of God; and since what is necessary to be believed and obeyed in truth and holinesse, is of all parts in Scrip [...]ure most plaine and easie; No doubt, but Christian Magistrates are highly bound in Conscience to God, and in charity to the good of their Sub­jects, (to whom they must do more good, then they are desired to do by the Vulgar) to establish those things, as to the extern order, Ministry, form and profession of Religion, both in doctrine and duties, which they shall in their consci­ence judge and conclude, upon the best advice of learned and godly men, to be most agreeable to the will of God, as most clearly grounded [Page] on the Word in the general tenor and analogy of it; and as most fundamentally necessary to be believed and obeyed by all Christians; where­to the Catholick beleife and practice of all Churches (more or lesse agreeing) gives a great light and direction. Christians must not be al­wayes tossing to and fro in Religion, as if no­thing were true fixed and certaine in Religion; nothing heretical, corrupt, and damnable in opinion and doctrine; nothing immorall, un­lawfull, and abominable in practice; nothing perverse, uncharitable, and uncomely in sediti­ons, schisms and separations.

John Wigorn.

Twenty five Reasons Against Toleration of Popery

Reason. 1.

THat way which seduceth poor Souls from the great Rule God hath given to live by and be saved, is not to be tolerated (shall we allow them among us who take away from Immortal Souls all the sure foundation they have against the time to come? shall we endure them among us whose business it is to hide the eter­nal counsel of God from men.) Popery doth seduce poor Souls from the great Rule of life. Papistis, (and shall they be tolerated) make it part of their Religion to perswade us that we should not search the Scripture, wherein we may have life? Catholicks (and shall they be Indulgent?) make it their business to keep us from the holy Sriptures which are able to make us wise unto salvation, perfect and thoughly fur­nished unto all good works: they of Rome (and shall they be connived at) draw poor Souls from the word of God that is able to build us up and to give us an inheri­tance among them that are sanctified: they (said that there should be such among us) endeavour that we should not prove what is the good, the perfect, the acceptable will of our God: that without knowledge of this will the people [Page 2] should perish: they (and what can Satan do more?) disuade poor Souls from reading the Scriptures: they persuade them that the Scriptures ought to be in an unknown Tongue; that hearing poor Souls might hear and not un­derstand the things that belong to their peace, must we needs have these among us that may persuade people too much inclined of themselves to sit in ignorance among us who (after all our pains to instruct an ignorant world) now persuade poor souls to be still alienated from the life of God, to have their understanding still darkened to re­tain still the blindnesse of their hearts? and can the enemy of mankind do any more: shall we have those in the midst of us (who notwithstanding all our endeavours to teach the world a saving knowledge of God) shall yet (and alas! the murderer from the beginning desires no more) persuade mankind that it is a vein thing to be filled with the know­ledge of Gods will in all wisdom and spiritual under­standing: no Christian state can Tolerate those people whose Religion is to keep the world in ignorance of all Religion, who know we must love God, yet will not suf­fer us to know him; who know we must obey him, yet wil not suffer us to know his will.

Reason 2.

That way that persuades men to believe and live by the traditions of men, and to make the word of God of none effect is not to be tollerated, how can a King (who must give an account of himself to God) answer for his conni­vance at that profession which teacheth men to live, not by the will of God that made them, but by the will of men like themselves. How can Kings answer it if they suffer men to live by the Law of men, and not of God, will God endure that the world should be governed by the Creature and not by the Creator? But Popery takes men off from the wil of God: they say we have no Scripture but what the Pope [Page 3] allow do not they teach (and that among Christians too) that we must think the Scripture the word of God no longer than the Church saith it is so? do not they write (and that among us that waite upon God to hear the Scripture week­ly and dayly,) that their customes and opinions are to be the Rule and foundation of our faith as well as the Scripture do not they equal the Popes decrees to Gods word, and say their Church may impose new Articles of faith upon poor Souls every day prefering the judgement of the Church before the counsel of God? that say the authority of the Church in its Laws is above the authority of God in the Scripture, and yet the authority of the Pope in his decrees is above the au­thority of the Church in her Laws: that say God in his word did not say enough to save men, did not speak cleerly en­ough to instruct them in the knowledg of the truth. Be wise O ye Kings, be instructed O ye Judges of the Earth? to what end hath he set up you, but to see that men should walk according to his will? to what end hath God advan­ced you but to see that men lived according to his Law hath God raised you up? and will you suffer Anti-Christ to advance himself above every thing that is called God? doth not God see this? doth not he observe it?

Reason 3.

That way which buildeth the salvation of men upon the Infallibility of one man is not to be tolerated Popery doth so therfore, &c. O Princes do you not watch over your people for good? have you any care of precious Souls? will you endure those men that will not suffer us to rest upon the foundation of God which standeth sure, and allure us to trust in the foundation of men that wil fail: wil you indulge men that delude your people to rely upon man that is a lye, and the son of man that may deceive) will your God [Page 4] keep silence when he observes you looking on men making one another a God and yet keep silence: will you stand by and see God robbed of his honour, and vain man indeavou­ring to be as God, and use not that power God gave you to punish: hath he pulled down the usurpers of your throne; and will you not keep under the usurpers of his attributes, hath he overturned them that would be Kings as well as you: and will you encourage them that would be infallible as well as he? can you stand still and see so many perish and led away in that great Errour of the wicked: That man is Infallible: O suffer not that way which lead­eth us to man, bottometh us upon man: and leaveth us short of God.

Reason 4.

That way that leaves men, no certain way to be saved is not to be Tolerated: Popery is that way &c. When poor Souls would know how to be saved? They say hear the Church: If he say how shall I know wether the Church is infallible? They say by the Scripture: how shall we know the Scriptures: they say by the Church, O wil you suffer your subjects, O ye Kings to be thus led in a maze: to be thus perplexed in a circle, for eternity: is this your kindness to give them leave to be utterly at a loss for another world! Is this Indulgence to let them live and dye, they know not how: besides its a cruel Favour to let people throw away their Souls upon these uncertain traditions, decrees, &c. that the most learned can hardly understand: if you love them keep them to the Law of God which is perfect conver­ting the Soul; the Testimoney of the Lord which is sure, making wise the simple; the commandement of the Lord, which is pure enlightning the eyes: the fear of the Lord [Page 5] which is clean, enduring for ever: the judgements of the Lord which are true and righteous altogether: however be not so unmerciful us to let Christians cease to hear the Scripture, that they may hear the Pope cease to be Christi­ans that they may be Papists.

Reason 5,

Being there is but one safe way to Salvation, do you think that the Protestant way is that way, or is it not. If it be not, why do you live in it. If it be, how can you find in your heart to give your subjects liberty to go another way: can you in your Conscience give them leave to go on in that course in which in your conscience you think you could not be saved?

Reason 6.

A way to serve God, which no man can know must not be Tolerated (O we must not be Indulged to worship we know not what) Popery is a way that no man can certainly know: For the Papists way is to believe as the Church be­lieves: Now a man knoweth not whether he believe a right in that way; if he is not sure. 1. That the Church of Rome is the true Church. 2. That this Church is by the promise made to St. Peter infallible. 3. That the Pope is Peter's true successor. 4. They must know that he is rightly qualified, duly, well-chosen to his place: 5. Whether the Cardinals, the People, or the Emperour have the right power to make a Pope: For there have been Popes chosen by all these at one time. 6. They must know which of the Popes is infallible▪ when sometimes one Pope disannulleth, what another de­creed. 7. When there are many Popes at once (as there [Page 6] have been) they must know which is the Infallible. 8. They must be sure at this distance that the Cardinals consecra­ted him who is now in the seat, they must know in England that they have the right decree of the Pope, or travel so many miles to him themselves: and the right meaning of them &c. will you (O gracious Prince) give up the peoples Souls that are under you, to these infinite doubts and scru­ples which it is impossible for any to be satisfied in? will you not keep them to the Sure word of prophecy? To which they do well to take heed, as to a light shining in a darke place.

Reason 7.

The greatest novelty and Schisme in the world is not to be Tolerated Popery:Note: See Bishop Abbot on Jer. 6 16. [...]e Dr. Peirce Sermon. is the greatest Schisme and novelty in the world: So great a Schisme that separate from all the world and damne all the world: So great a novelty that we have no foot­steps of it in the Scripture which is the reason why they would not have us read the Scriptures: will you Indulge novelties, O ye the defenders of the Faith, Once delivered to the Saints. Will you allow them amongst us whose bu­siness it is to perswade the world that you and we are dam­ned?

Reason 8.

Nothing is to be Tolerated that is directly contrary to the word &c. For therefore indeed Kings are commanded to read the word of God that they may suffer nothing that is contrary to the word, you can do nothing against the truth but for the truth you are to be a terror to them that do evil [Page 7] against the word, and an Incouragement to them that do well according to that word: we pray four you that are in authority that we may lead peaceable & quiet lives in all godlinesse according to the word of God: and honesty ac­cording to the Laws of men: how can you stand by and see the Communion and administred in one kind against the Institution of Christ which is, Eat ye all of this, drink ye all of this? How can you stand by and look upon them serving or rather mocking God in an unknown tongue in dispight of the Apostolical injunction, 1 Cor. 14. will you allow men a liberty to choose whether they will read the Scrip­ture, when you know that these things are written that ye might beleive, & that beleiving ye might have life through his name, will you suffer them that say rend not these ho­ly Scriptures least they destroy your faith and bring you to damnation, when you know that whatsoever things are written, are written for our learning that we through the comforts of the Scriptures might have hope. What shall I do saith the man in the Gospel that I may inherit eternal Life? Our Saviour answereth what is written in the Law, how readest thou? What sins will you punish, O you Kings. 1. If you wink at them, that vilifie Gods words us obscure or insufficient for Salvation: even the late times of liber­ty denied liberty to them that denied the Scripture. 2. That presume to alter the express Institutions of God. 3. That forbid the reading of the Scripture, the only way of Life: Lord what shall not be allowed if these men be al­lowed.

Reason 9.

Idolatry is not to be Tolerated? What have we to do any more with Idols? Popery is Idolatry, &c. can you have the patience to see the Creature worshiped instead of the [Page 8] Creaor: is not your spirit stirred within you to see men change the truth of God into a Lye, and worship­ping, and serving the Creature, more than the Creator God blessed for ever, do you not know that this sin over­threw Princes, over turned Kingdomes, and hath the wrath of the jealous God, who will not give his honour to another allwayes attending it: If you forbid not their sin, you commit it: and if you partake of their sins, you will partake of their Plagues: Hath God honoured you (O ye excellent Princes) and will you see him thus dishonored? hath he exalted you, and will you see him thus debased? would you see an Usurper upon your Throne, and can you endure stocks and stones in Gods house? he that honoureth God, God wil honour: he that dispiseth him, shall be lightly esteemed: shall Darius make a decree for all people, nations, and Languages that dwell on the Earth that all men should tremble and fear only before the living God. And shall Christian Kings endure other Gods should be worship­ped. How can you endure to see men falling down before the works of mens hands. O remember that Rev. 2.10. Notwithstanding I have a few things against thee: be­cause thou hast suffered that woman Iesabel which calleth her self a Prophetess to teach, and to seduce my servants to commit Fornication: and to eat things sacrificed to Idols: I have a few things against thee, because thou hast there, them that hold the Doctrine of Baalam, who taught Balac to cast a stumbling-block before the Children of Israel, to Eat things sacrificed unto Idols, and to commit Fornication.

Reason 10.

That Religion which destroyeth all civil Government is not to be Tolerated (shall Princes wink at their own ruine [Page 9] Popery destroyeth all civil Government: Kings have no more power, subjects owe no more duty: then the Pope is pleased to grant the one and enjoyn the other, shall we ad­mit these among us that upon all occasions let loose the peo­ple to cut one anothers Throat: and to destroy their sove­raigns: who then may be safely: the Prince must dayly look for poison and daggers. The people for Massacres and cruelties, all for dangerous attempts against the Lord and against his Annoynted, who embroyled us in the late War was it not Papists? upon what principle did we Rebel, kill and take possession, but upon the principles of popery, if they did such mischief when checked and awed by Laws what will they do when tolerated? shall a Protestant Prince coun­tenance them that may in conscience be bound to kill them as Hereticks, shall the Prince look upon them as subjects who may upon the least occasion be absolved by the Pope from all fealty and Allegiance to the great danger of the Kingdom if they are Papists they cannot be indulged, for they are not subjects, if they are Protestants they need not be Indulged for they are and will be obedient and faithful, subjects as whole Profession states the Rightly of civil Goverment upon the most clear and firm principles, secure them by the most powerful obligation, and urgeth them upon the most effica­tious imotives of reward and punishment in the world, shall we allow them that upon ruin of encommunication and damnation may not dare to be faithful: who must renounce their Religion i.e. obedience to the Pope, that they be Loy­al.

Reason 11.

That way must not be tollerated; Whose tolleration [Page 10] increaseth our danger, and yet lesseneth those Incomes whereby we defrayed the charges of our danger: the Papists disturbed us indeed formerly, but their Estates secured us: they threatned us; and their Estates maintained those forces by Sea and Land that protected us; shall we now increase our danger in allowing their liberty, and yet quit those two parts of their Estates by which we weathered out the danger? what at once let in an enemy and weaken our selves.

Reason 12.

Blasphemy must not be tollerated (he that blasphemed was to be put to death you know) Popery is Blasphemy: do not your ears tingle to hear them say, that God in the Scripture is not infallable, but the Pope in his decrees is. 2. That they can make a God of a piece of bread. 3. That that God may be eaten by the most wicked man, yea the most vile creature, by a Dog, or a Mouse, &c. Shall the name of God through you be blasphemed, God forbid?

Reason 13.

That way which brings to an uncertainty is not to be tollerated, &c. Will you suffer men to live among us that perswade us we must not believe our eyes: that are so de­ceitful, that when we see a piece of bread, must needs in­sinuate to us that we see a God, a Saviour; if we cannot trust our eyes, how shall we live? if we cannot trust our [Page 11] sences how can we know you, and obey you? how can we know the Scripture and believe it? O suffer not those men among us, that are about to perswade us that we must not believe our eyes, and that we can know nothing.

Reason 14.

They are not to be tollerated who turn all Religion to interest and formality; will you endure them that teach poor men no more religion then 1. the advancement of one to be head of the Church; For let us believe what we will, if we deny that the Pope is head of the Church, we are dam­ned.) 2. then a few formalities and ceremonies: will you suffer poor men to rest in a form of Godliness denying the power thereof: will you let Christianity turn a piece of Pa­gentry, and all Christians walk in a vain shew: will you not once appear before that God that is to be worshiped in Spirit and in truth: and can you forbear't when you look abroad and see the Holy and Blessed God mocked with histrionical, gawdy, vain bablings, childish canting, saying and hearing they know not what; God forbid we should countenance that in the world by a Christian Reli­gion, whose businesse is to mock God with an unreasona­ble Service, and to set up man in an unreasonable pomp, greatnesse, dominion, and tyranny over the world. O shall the spiritual and inward frame and power of Religi­on be turned to an outward shew.

Reason 15.

That Religion that allows men the greatest liberty to sin is not to be tollerated, &c. Shall you who have power gi­ven you to restrain evil, allow a Religion that gives the greatest liberty to it. In vain are you Kings, if you allow [Page 12] that way which can dispence with all oaths and obligations of Subjects unto Kings. In vain will you make Laws against prophanesse, if you indulge a Religion (if I may so call it) which may give indulgence to all prophanesse. In vain will you punish, if you suffer men to think the Pope may pardon. In vain do you trust your Subjects upon their oaths and promises, if you countenance that Religion that teach men to equivocate, to speak one thing, to mean ano­ther. In vain do you professe the Protestant-Religion, if you allow that Religion that gives men liberty to dissem­ble any Religion, to be Anabaptists, to be Quakers, to be any thing to promote their own cause. Will you permit that way which leads men to these abominable courses. My soul come not thou into their secrets. Shall the poor people be given over to believe Lyes and Legends: and when they have seen their ridiculousnesse and folly, at last come to be­lieve nothing; their holy frauds and cheats, making most of the antient writings uncertain: a mischief as we can­not expresse, so they cannot repair.

Reason 16.

A way that engageth poor souls in certain perjury, con­tradiction, and impossibility, is not tollerable. &c. The Papists Can you, O ye tender hearted Princes see poor souls perplexed thus with impossibilities: amazed with contradictions and plunged in perjury: and consider that posterity will write that these things were done in your days: and that the poor souls will com­plain at the last day. Alas woe is us, we were undone un­der your government. O most excellent Governours, we hope better things of you.

Reason 17.

A Party whose businesse it is to puzzle people in their Religion, and debauch them in their lives is not to be tol­lerated. The Papists are such, &c. they puzzle us with divisi­ons, that we know not what to do but return to Popery, where though we do err,, yet they bear us in hand that we cannot err. They debauch poor souls with Licencious­nesse, that when they are troubled in conscience, and up­on their death-bed, know not how to be saved: they may in dispair throw themselves into Popery for that par­don and indulgence which no other Religion can afford them. In vain do you set up an Ecclesiastical government, if you endure another way to take in those whom your Discpline cast out, when we have taught the people faith­fully, admonished them sincerely, reproved them severely, censured them justly, and excomunicated them solemnly, They in Contempt of you and us, can turn Papists and laugh at us: for Popery and Schism is the sinne and channe that receives the excrements and filth of our Church: when we tell men of their sins they run to the Papists, and they tell them they are venial: when we restrain men they run to them of the separation, and there are at liberty to do what they please: it is in vain to make Laws, if a party of dissenters be tollerated, with whom loose men may find. Refuge against all Laws,

Reason. 18.

What destroyes your Government most Excellent Prince, under which we lead peaceable and quiet lives, in all godliness and honesty, secure in our lives, estates and libertie, is not to be tolerated: Popery destroyeth your Government, they set up one whom they must obey for conscience sake, while they obey you onely for conveni­ency: theire Priests may do what they please, you have no power over them. Sr. if the Question between us were whether we should be holy or prophane, whether we should obey Christ or not: whether we should be good Christians and Subjects or not? we should be ashamed to come behinde them: but when we consider that all this stir is to set up one man above the world, shall we gra­tify his ambition? and promote his designe against our own Interest and welfare: now they care peaceable indeed, but let a Priest be discontented (and what State can pro­mise to please them alwayes?) and they will let you know what it is to let Priests and Jesuits into England: they will incense the people, promote discontents, conviegh whispers, occasion misunderstandings, and make you weary of your Government and life.

Reason. 19.

You must not tolerate Popery, unless you will withal tolete all these heresies which are contained in Popery, viz. 1. That the word of God (I tremble to write it) is [Page 15] obscure, imperfect, and insufficient to lead us to all truth that may save us, and to keep us from all error that may damn us. 2. That men must rest upon the judgement of men for salvation. 3. That some, if not all are born with­out sin: which one opinion may undoe the world by keep­ing it in ignorance of is misery, and in a neglect of the way of safety. 4. That man works out his salvation by the power of nature, and is saved by the merit of his works. 5. That some sins are venial, and deserve not death (though the Law saith the man is accursed that continueth not in all things commanded in the Law to do them,) 6. That the sin against the holy Ghost is not unpardona­ble. 7. That Christ is not God of himself, and that bread and wine is God. 9. That there are many Mediators, as the Virgin Mary, &c. besides, that one Mediator Jesus Christ: by whose merits we are saved: That Saints are to be worshipped. 10. That we must still offer sacrifice, that preaching is the way of here­ticks. 11. That the vertue of Sacraments depend upon the intention of a Priest. 12. That the observation of outward Ceremonies is the essence of divine worship▪ 13. That mingle so many Ceremonies with the pure wor­ship and holy Sacraments. 14. That the grace of God depends upon these Cere [...]onies, and the outward obser­vance of them. 15. That some meats are unlawful. 16. That priests marriages are unlawful. 17. That a few words turn the bread and wine into the body and blood of Christ. 18. That one and the same body of Christ is in heaven and in earth all one. 19. That men must worship creatures. 20. That none are saved by the Sacrament who communicate in both kinds against the judgement of the Church. 21. That men can pardon sin. 22. That Mass may save men after they are dead. 23. That if man be­lieves [Page 16] in Christ he cannot be saved, unless he believe in the Pope. That Kings may be deposed and murthered by their Subjects: &c. They that indulge Popery, indulge almost all the Heresies that are in the world. Popery being no­thing else but a forrage of old errors, heresies, and super­stition brought into the Church to serve the interest of men, is it a light thing with us to suffer damnable heresies, shall we hang men for injuries done to few men, and shall suffer them that intend to damn all.

Reason. 20.

We ought not at this time to set up Popery, when God seems (according to the prophesies that went before of it) to pull it down, what when Babylon is falling, shall we put an hand to uphold it, when the Kings who have given their Kingdoms to her, threaten her, shall we Indulge her?

REV. 18.1, 2, 3, 4 5.

And after these things I saw another angel come down from heaven, having great power, and the earth was light­ened with his glory,

And he cried mightily with a strong voice, saying, Baby­lon the great is fallen, is fallen and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

For all nations have drunk of the wine of the wrath of of her fornication, and the kings of the earth have commit­ted fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

And I heard another voice from heaven, saying, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues:

For her sins have reached unto heaven, and God hath remembred her iniquities.

[Page 17] Reas. 21 That which we pray against we should not allow: we pray against Popery— &c. shall we not deliver our selves from all false Doctrine and Heresie, when we pray, from all false Doctrine and Heresie good Lord deliver us: Do we pray that Antichrist may be de­stroyed; and yet do we uphold him? do we set a solemn day, viz. 5. of November, to thank God that he delivered us from the superstition, Idolatry, Heresie, Tyranny and cruelty of Rome: and shall we admit them? O do nothing against your Fai [...]h, do nothing against your prayers.—

Reas. 22. If the Papists may with a safe conscience conforme with us; then we ought not to comply with them but they may conform with us;—therefore, &c.—our Religion is the same it was in the beginning of Queen Elizabeths Reign, but when they came to our Churches, they heard our prayers, and our Sermons, why can they not do it now? yea many of them come to our Churches now,— why may they not all do so? the Pope forbids them they say:—and do they deserve an indul­gence from our Magistrates, who will rather o­bey a foreign Power, then submit to our lawes; they are not worthy of protection, much less of favour among us that own a forreign power, which they assert for disobedience to our own.

Reas. 23. If we had the happiest times for peace, plenty, prosperity and general satisfacti­on [Page 18] to all people, when the severest Lawes against Papists were made,—then we ought not to mi­tigate those Lawes; the restraint of faction is our security, their indulgence is our danger: O the happy yeares of Queen Elizabeth when Papists durst not shew their heads; the blessed time of King James when a Priest durst not be seen;—we date our happinesse from that hour in Queen Elizabeths time that Popery was voted treason; we date our miseries from that time in the last yeares of King James that it was declared Tolerable; what calme, what peace, what quiet, what unity, order and uni­formity before? what feares, what jealousies, what troubles, what dangers, what divisions and disorders since.

Reas. 24. And what you think would our fore-Fathers say, if they saw those whom they resisted unto blood, enjoyning equal liberty with themselves: methinks Reverend Cranmer's ashes stirre at the mention of the Toleration of Popery;—methinks the blood of Martyrs cryes aloud. no Toleration of Popery; the Mill [...]o [...]s that have been massacred in Ireland, &c c [...]y how long Lord, good and true, will thou not avenge our blood on them that dwell on the Earth? shall God avenge? and will you indulge.

Reas. 25 And to say no more when I see Coutzen Campanella, Allen, &c. laying this m [...]thod for the undermining of the reformed [Page 19] Religion and the promoting the Popish: viz. 1. That seeing the Papists are so odious among Protestants, they would put on the visors of severall Sects and factions, and under that pre­tence oppose the established Religion in any Country privately with more successe then they did openly; 2 They should endeavour to make the Sects so considerable as to gain an universall Toleration wherein they might be included by the benefit whereof they might advance the Ca­tholique cause with security and confidence; I promise my selfe that no ingenious Protestant will advance this Toleration, which seemes to be the greatest designe that conclave of Rome manageth,—which is the wisest assembly of men that overlooketh the World; have they embroyled us in war, broken us in Religion, con­founded us in our government only for Tolerati­on, and shall it in peace be granted them, if indul­gences be the utmost that a Papist can with con­fidence desire; (and we know they are not overmodest) it's more then Protestants may with safety grant.

And whereas under the vizor of the sect be­fore mentioned you are of late so earnest in pleading for a toleration, deal but impartially like honest men, and I will set in with you. Procure but a toleration for the Reformed [Page 20] Christian Religion in Italy and Spain and your part of Germany, Portugal, &c. and I should willingly petition the sovereign Powers in Eng­land that you might have as much liberty here: But that you shall have full liberty here, and Protestants have none where you can hinder it, this is not equal dealing. But how comes it to pass that you that pretend so much to unity are in this also of so many opinions; the English Papists are for liberty of Religion, and the Spanish and Italian are against it? But I must cry you mercy: I now consider, It is but your selves that you think have right to liberty here, and others should have it but in order to yours. As hardly as you think you are used in England, you live openly among us, and no man that I hearof layeth hands on you: When you know if a Spaniard or Italian be known to be a Pro­testant, hee's as sure tormented and burnt at a stake as the coat is on his back. Do you not know this to be true? Were I in these places where your Religion hath its will, I know one leafe of this Book would cause me to be burnt to ashes: that I am alive is because I am not in your power: But for my part I wish not the shedding of one drop of your blood, nor your imprisonment or banishment, but only your moderate and necessary restraint from open ini­quity, and seducing of those that are unfurnished to encounter you.

[Page 21]1. Either Scripture is True or not true: If not, Popery is not true, which pleadeth its war­rant from it (And some of them argue, as if they purposed to disprove the Scripture, and to imi­tate Samson, in pulling down the house on their own heads and ours, in revenge for the dishonour they have suffered by the Scripture.) If it be true (as nothing more true) then Popery is not true, which palpably contracteth it, as in the points of Latine service, and denying the Cup in the Lords Supper, and many other is most evident.

3. Either the Judgement of the ancient Doct­ors is sound or not: If not, then the Church of Rome is unsound, that is sworn to expound the Scripture only according to their consent: If it be sound, then the Church of Rome is unsound, that arrogate a universal Government and infal­libility, and build upon a foundation, that was never allowed by the ancient Doctors (as in the third Dispute. I have fully proved) and which most Christians in the World do still reject.

4. Either Reason it self is to be renounced or not: If it be, then none can be Papists but mad men. If not, then Popery must be renounced, which founded our very faith upon impossibilityes, and teacheth men of necessity to believe in the Pope as the Vicar of Christ, before they believe in Christ, with many the like which are afterwards laid open.

5. Either our five Senses, and the Judgement [Page 22] made upon them, is certain and infallible or not, If not, then the Church of Rome, both Pope and Council are Fallible, and not at all to be trusted. For when all their Tradition, is by hearing or rea­ding, they are uncertain whether ever they heard or read any such thing; and we must all be uncer­tain whether they speak or write it: And then we must not only subscribe to Fransc. Sanchez, Quod nihil scitur, but also say that Nihil certo credi­tur. But if sense be certain and infallible, then the Church of Rome, even Pope and Council are not only Fallible, but certainly false deceivers and deceived. For the Pope and his Council tell the Church that it is not Bread and Wine which they take, eat and drink in the Eucharist. But the senses of all sound men, do tell them that it is. I see that it's Bread and Wine, I smell it, I feel it, I taste it; and somewhat I hear to further my assurance: And yet if Popery be not false, it's no such matter. One would think the dullest Rea­der, might be quickly here resolved, whether Po­pery be true or false. Look on the consecrated bread and Wine, touch it, smell it, taste it, and if thou canst but be sure that it is indeed Bread and Wine thou maist be as sure that Popery is a delusion. And if thou canst but be sure, that it is not Bread and Wine, yet thou maist be sure that the Pope or his Council, nor any of his Doctors are not to be believed. For if other mens senses be deceitfull, theirs and thine are so too.

[Page 23] Reader, Adhere to God, and the Righte­ousnesse of Christ, and the Teachings of the Holy Ghost, by the Holy Scriptures, and a faithfull Ministry, in the Communion of the Saints, and as a member of the Catholique Church, which arising at Jerusalem, is disper­sed over the World, containing all that are Christians; renounce not right Reason, or thy senses; and live according to the light which is vouchsafed thee; and then thou shalt be safe from Popery and all other pernicious damning errours.

Richard Baxter, Catholique.

An answer to the Roman Catholiques Reasons for Indulgence

JUst as I was closing this afternoones diversion, the Reasons aforesaid come to my hand; Reasons why Roman Catholiques should not be persecuted: what in­deed I expected, it being an ill cause for which so many Learned Men as are devoted for that way, can say no­thing, and though I hear they are answered by an abler hand, yet thus much I thought fit to adde concer­ning them.

Reason,—We have great reason to bless God that they deal with us with calme reasons, who dealt with our forefathers with cruell persecutions,—that when they burned them, they are so restrained that they can on­ly dispute with us, that they only argue here, while they banish as in Poland; torment as in Spain; Massacre [Page 24] as in other places:—not unto us, not unto us; it is even so O Father, because so it pleased thee.—

Reasons why Roman Catholiques—reason is as uni­versall as Mankind, and of as great a compasse as na­ture;—doeth reason say in England, that Roman Ca­tholiques shall not be persecuted, and doeth not reason say in Spain, Italy, &c. that poor Protestants shall not be tormented: doeth mens reason tell them that a small fine is intollerable in England, and doeth mens reason tell them that the inquisition is tollerable in Spain. Be not partiall in your selves, but judge righte­ous judgement: desire no more in reason from us, then you would in reason allow us.—

Should not be persecuted, alas! for you—how mo­destly you insinuate—should not be persecuted? you meane no harme, only you would not be oppressed—very good, and how are you persecuted, your Priests are safe, your estates are intyre, your way is connived at: and yet what paines you take to prove you should not be persecuted,—will you never leave your trickes—thus when you lived peaceably among us, you perswa­ded the World we eate you up, we oppressed, we tor­mented you;—in so much that some of your people take us for Devils and not for men, and think England is an Hell, or a Purgatory as well for Papists as for Ho [...]ses; Fye upon these Religious cheates, and de­vout frauds, is this the way to uphold an holy cause: what will yee lye for God, and do so great an evil, that any good may come thereof, God forbid:—should not be persecuted.—A subtle yet a palpable [...]: O sirs, this is not the first time you meant more then you spoke, i. e. should be tolerated, and at full liberty to deceive and be deceived; not be persecuted, that is in the English that was spoken in Queen Maries dayes; per­secute: we are not ignorant of your devices, we know that an Indulgence to vice is a punishment to virtue,— [Page 25] that a toleration of errour, is but a subtle oppression of truth; and an indulgence to you, is but a sly persecution of us: you know we desire not to persecute you, but to secure our selves: we make no Laws against your Religion,—but for our own: we onely establish the truth we apprehend, and take care that we be not seduced to the errours we fear. If you will needs op­pose these Laws which you know will punish you, undermine this truth which you know will prevail against you, and pro­mote those errours which you know will undo you;—blame us not, your ruine is of your selves: we may say that we de­sire not you misery, (if you suffer any) but that you should turn from your evil ways, and live among us.

Not be persecuted:—If we persecute you, it is onely in part of your Estates, which you can easily part with, and live very well, that we may save your souls: we correct, that we may reform you; we give you over to some punishment, that you may be saved in the day of the Lord. What you think seve­rity, is the greatest mercy; what you call cruelty, is the greatest kindness in the world, as being a kindness to souls, and that for Eternity.—

Should not be persecuted:—and who of you is persecuted?

1. Not your Priests, for they are onely enjoyned to stay in those forreign parts whither they went against Law and Al­legiance of their own accord, and forbid their own Countries which they have of their own accord forsaken.—If they stay at home, they may have the priviledge of Subjects: if they will run beyond Sea for order and power to do mischief, here they must be punished as fugitives: for the world must know that the French, Spaniards, &c. do not suffer with us; onely such English men as must needs go abroad to learn that mis­chief which they may practice at home.

2. Not your People:—for they onely pay little more then others towards that charge of the Government which they occasion: you endanger our Government more then others, you pay a little more towards the support of it then others.—It's true, you are charged two parts of three of your Estates; but you usually come off with a slight composition,—which [Page 26] you may very well afford towards the security of the Govern­ment which you so much hazard. Is it persecution to allow something of your superfluities for the Kings necessities? especially when it is not so much as the Pope extorted from you, when he called England, Puteus inexhaustus.—You pay nothing now for Bulls, Pardons, Licenses, Dirges obits,—Vestments, Crosses, &c. You may have a cheap way of ser­ving God: and therefore I hope you may afford his Majesty the more that he may maintain that way.—

Should not be persecuted:—You are not persecuted for Re­ligion, but punished for disobedience.—You say you disobey for conscience sake:—be that between God and you:—the Magistrates observe your actions, and punish them; your hearts they know not, and therefore they judge them not.—There is no governing of Mankind, if the Magistrate must not punish mens actions which he seeth, but indulge them for their conscience which he seeth not.—

Should not be persecuted:—You are not persecuted, but onely disabled from persecuting us: you are weakned in your Estates onely, that you may not ruine us: you are uncapable of power, that you may not oppress us: to live quietly, sober­ly and honestly, you have enough; to live seditiously, dange­rously and factiously, you have too much. We are so indulgent to you, that you want nothing which may be necessary for your livelyhood, though we are so jealous over you that you want that which may be necessary for your designe: we take away part of your Estates, that you may not be capable of at­tempting that whereby you may forfeit the whole.—

Here I observe two Rules: 1. The one of Charity; teach­ing not to do to others what we would not have done to our selves: where we must distinguish what we would not in reason, and what we would not in interest: If I were a malefactor in in­terest, I would not be punisht; if I were a Judge in reason, I would punish a malefactor: so if I were in an errour, self-love would distaste to me a desire of advancing my errour.—If I held the truth contrary to that errour, conscience would sug­gest to me my duty to suppress that for the advancement of a [Page 27] truth; to the case in hand, if you should really think we were deceived and went astray, we would have you by all means discover to us the errours of our waies, and restrain us from them; and now we really think you in damnable errors, we would convince you of those errors; and by all means re­strain you from them. 2. The other rule is of prudence; teaching to bear with you the lesser inconveniences as coming neerest to us, that we may be able to suppress other factions that go farthest from us: 1. Of two inconveniences we may chuse the least; but of two sins we may chuse none,—and really I think it sin in me to countenance any thing in which I judge against Gods truth and way;—if I can discountenance it. 2. To bear with you is to bear wi [...]h all the errors in the World: your way being a farrage of all the exploded heresies among Christians.

3. Now you know we are under the disgrace of coming too neer your way, we must say and will prove it that your religion (if I may so call it) is the farthest from that which is styled the old Protestant, then from any other way professed and owned in England.

4. And is it come to that, that you have raised so many Sects among us—(for the Sects are but your by-blowes) that we have but this sad choice left, either to be swallowed up by them, or to close with you?—This is plain English.

1. Reas. Roman Catholique was the Religion of England a thousand years.

Ans. the Roman Catholique way was not the Religion of England, but the corruption of its Religion these thousand years: (Although however that's not the Christian Religion that is of a thousand standing onely) our Religion was the Word of God for 1400 years, to which the Papist added their Idolatry, superstition, and tradition, these 900. years: the Religion of England was alwaies contained in the Lords Prayer, the 10 Commandments, the Articles of Faith, the Doctrine of the Sacraments, the Order and Discipline we have now established by Law:—the corruptions of Rome were only of late brought in upon these foundations; and are now [Page 28] removed by Law: and really it's strange that humane corrup­tions, such as Popery is, should claim the same right with Gods institution, such as Judaism was: one institution of God may give place to another by degrees,—though it give not place to the corruption of men not for an hour.—We have buried your way in honour, our care is how that it rise not a­gain in dishonour. As the Primitive Christians suffered that generation of Jews which was bred up in Judaism to continue their own way, though they suffered neither Jews nor Gen­tiles to be bred up in it, in the next generation: so we used that generation we found here at first very civilly, but would not suffer any more to learn that way. The Apostles that suffered Jews to practice their way for the present, would not suffer them to teach it for the future: and we who in­dulged Papists in the first generation after the Reformation to live in their own perverse way, would not allow them to pervert others in the next generation: And as we would not force a Heathen (as he saith) to our way, so would we not suffer him to perswade others from our way; we would not compel Heathens or Papists (who in some places are little better then Heathens) to the truth, but we would restrain them that they should not seduce others to their errours.

Reas. But shall the old Protestant, who confesseth Rome a true Church, and himself derived from her, persecute her,—and call her a Whore, let the Presbyterian, &c.

Answ. Let the world know that the old Protestant bears as little honour to the corruptions of Rome, as the Presbyte­rian; and that the Presbyterian bears as much honour to the truth of Rome as the old Protestant: and that both (for we will not by your Artifices be divided any further then needs must) own her as a true Church, though they do not own her as a corrupued Church.—They will allow the Church of Rome, and they maintain their own here: they condemn not them that live in communion with the Church of Rome, because they have the foundation of Religion.—They allow them not the same priviledge with those of their own com­munion, because they build dangerous things upon that foun­dation: [Page 29] we own all Protestants for Christians; yet we hang them for murder and felony: so we own Papists for Christi­ans, yet we punish them for superstition and Idolatry.—

Reason, 3. If we acknowledge they have all things neces­sarie to salvation, then we should indulge them.—

An. Indeed you hold as you say, the fundamental truth by which men may be saved: but you hold likewise some errors in judgement, and corruptions in practice contrary to those fun­damental truths, by which men may be damned: we embrace your faith, and yet we oppose the heresies you hold contrary to the faith: I love a man, though I hate his disease:—I love the Religion of Rome,—I hate her prophanation of that Re­ligion:—if any man be saved in Rome, it's by the truths we and you hold in common, and not by those abominations we punish in you:—and we must needs say that we restrain you not as Christians, whom we shall see in Heaven one day; but as Idolaters and Hereticks, whom except you repent, we shall never see in Heaven, 1 Cor. 6.9. Gal. 5.20, 21.—

4. Reason, We differ but in small questions and opinions, &c. therefore.

1. Answ. If so small the difference between us, why so great your cruelty towards us?—were we burned, massacred, tortured, banished, imprisoned, famished, upon quirkes, and diffe­rences in words, rather then in real points?

2. But is the worshipping of Creatures but a quirk [...]s with you? is saying to a peice of bread, Thou art God, but a trifle? and to God, Thou art not able to instruct us for salvation with­out humane tradition, but a Toy?

5. Reason, Because we own one rule of Faith with them that is Scripture and tradition, we ought to tollerate them.

Answ. We disown this reproachful insinuation: we own no rule of Faith but the Scripture,—by which we try all hu­mane writings—judging in our selves what is right:—and though we have the Fathers and the first Councils against you, yet we desire nothing but the Scripture for our selves;—we reverence the practice of the Ancients; we walk by the rule of Scripture; as we would do as they did, so would we [Page 30] walk by the same rule they did.

6 Reason, The Lutherans agree with the Papasts elsewhere, therefore, &c. Ans. I. How the Lutherans agree with Pa­pists we say not, we are sure the Papists agree not with Luthe­rans,—what else means the quarrels, plots, seditions, tu­mults, discontents we hear of every day? 2. We walk not by example, but by rule: 3. This favour the Lutherans and Hugonots got by arms, and keep by interest; before we know how they were used.

7. Reason, As to what you say of commerce and marriage, we establish not our religion upon policie, but upon piety—we look not what is most advantagious, but what is most law­full: although yet it be the interest of forreigners as much to be of our Religion, as it is ours to be of theirs—the English peace and trade is as much their advantage, as theirs is ours: as for the Earl of Bristow, he told King James and King Charles, that for which he was questioned by the Duke of Buckingham in Parliament: As for the Earl of Leicester he did a little regard Richleau, as he did him:—and he hath lived to see as great a Cardinal court the English, when resolute in their way, though never so severe to Catho­liques—their resolute are fooled, the resolved are feared:—as for the Queen of Bohemia, if we had followed Her interest, she might have been the greatest Queen in Europe;—and the Lord would have let the World have seen—that it was the highest advantage in the World to give up our selves and re­lation to God and the Gospel: as for English Queens we may in time have Protestant Queens. In the mean time we know our gracious Queens will not impose upon us the publick practice or indulgence at least of their Religion no more, then we impose our Religion upon them: they had rather few then whole Kingdoms should suffer, they had rather see you suffer for your conscience, then force us to allow your way against our consciences; however to avoid some supposed in­conveniences, we will not commit sin which is a real, and the greatest inconvenience in the World.

To your eighth, ninth and tenth Reason: we say, if you are [Page 31] true to the Popes Supremacy, you cannot be true to the Kings Government:—if you deny that, (as you seem to do) you deny the foundation of your Religion, yea, the sum of Chri­stianity, as Bellarmine saith. Whether you speak as you think in the eighth and ninth Reason, we know not; for you can equivocate:—we know your Brethren will never say so, when they have obtained a Toleration▪ and we know it is no new thing to have a few moderate men offer that in ad­versity, which their Brethren will never own in prosperity. Indeed you can juggle so, as that some shall write for Su­premacy, and others against it; and laugh among your selves to see how you cheat the world: we know what the Sorbo­nist [...] stand upon at this time: however, you are punished here onely for actual disobedience, upon what principle soever you disobey: if some of you think loyally, you all live disobedient­ly to the Ecclesiastical Laws of this Realm.

II. Reason. You say you are forced to be dangerous by fleeing to forreign Embassadours, and parts for safety.

Answ. 1. It's well we know your designe. 2. If you did not go to Forreigners for Religion, you need not go to For­reigners for Protection: if you will worship with them, you may live with them. 3. If you keep correspondence with our enemies, and practise against us, when you are in dan­ger of punishment; what will you do when you are tolera­ted? If you deal with Forreigners now, to secure your selves from us; much more will you deal with them here­after, that you may have power over us: what you do now for liberty, you will do hereafter for power: this threatning insinuation will signifie little with us, who measure our Re­ligion by our Consciences, and not by Interest; whatever inconvenience follows upon your punishment, we will not displease God to tolerate you.

To your twelfth Reason, we can say upon sad experience that you may do more harm by creeping into houses, then we can do good by preaching in Congregations.

To your last we say,—Our Bishops can prove their Consecration; they will make their authority eminent in aw­ing [Page 32] you, if they cannot make their perswasions eminent in converting you; and that when they are the severest enemies to your corruptions, they are the most hearty well-wishers to your persons, and you may hear them as such.—

Sirs, As you did your duty in serving the King in his just War, so he will allow you all just priviledge in time of peace: but you must not think that the reward of your obedience to him in some things, shall be a liberty to disobey him in other. Although we have been (as you say) fellow sufferers with you, we will not sin with you. You say, you hazarded much to restore the King to his Throne: To what purpose, I pray you, if every man shall do what is good in his own eyes, as when there was no King in Israel? And you must know, his sacred Majestie makes Laws against you, not to satisfie any mans pas­sion or revenge, but to satisfie his own conscience.

Whereas you speak of his Majesties mercie, and word from Breda:—1. Let me tell you, That Toleration would be the greatest cruelty in the world.— 2. You know his Majestie promised no more at Breda, but that he should condescend to such provisions for tender Consciences as his Parliament would think fit.

May it please therefore the wisdome and goodness of both Houses of Parliament, setting aside those plausible insinuati­ons which undermine the principles of Government, to see that the permission of Roman Catholicks is not onely con­trary to the peace, quiet and union of the subject, but also dangerous to the constitution, and threatning to the welfare of this Church and Kingdome; and not let that be promoted upon shallow and fallacious suggestion of any interest and ad­vantage, especially since the wisdome of France. The Duke of Rhoan hath made it appear to the world, and your wisdom makes it clear to your selves,

That the Protestant Religion is the Interest of England.


The excellent Reasons of the Honourable House of Commons against Indulgence; with Historical Observations thereupon.

BUt to what end do we trouble the World with our inconsiderable Reasons, now we are all concluded by the common reason of the Kingdome (at least that part of it wherein we are included) represented by the most Honour­able the Commons of England assembled in Parliament, then whom the Sun scarce beheld a more noble, a more resolved, a more unanimous, a more loyal and Orthodox Assembly, and Assembly as that excellent Bishop said, quo nihil videt orbis augustius: their famous Vote which may satisfie all your Rea­sons,— their Vote—at which your conclave at Rome may tremble, all the Conventicles in the World shake; a dejected and forlorn Church raiseth up its selfe; decayed Religion is recovered, the soules of the first reformers (if they have any sence of things here below,) rejoyce; (O if there be joy in Heaven at the recovery of one sinner, what is their at the Recovery of a Nation!) millions of unstable Soules are set­led: the many breaches of our Church are close, that threat­ning evill of schisme and separation is checked, —the loose hopes of dangerous men are bounded: the callapsed Honour of England is restored; former miscariages are expiated, for which our gracious King the Defender of the true Ancient, and Apostolick Faith heartily thankes them. In which the Nobles if they have any sence of their Ancestors Honour, will concur with them; the reverend Clergy will be bound to pray for them; and we with our posterity that are yet un­born will stand up and call them blessed:—their famous Vote to which we must submit is this;—

The Vote.

That it be presented to the Kings Majesty as the hum­ble advice of this House, That no Indulgence be granted to the Dissenters from the Act of Vniformity.

And that you may know that this is not an Act of power but—of reason, not what they think they may, but what they think they ought, you have added their reason too—Ordering.

That a Committee be appointed to collect and bring in the Reasons of this House for this Vote upon the present Debate, to be prescuted to his Majesty; and that the nomi­nating of the Committee be adjourned till to morrow mor­ning.

But reason is not reason untill it be resolved on, it was therefore resolved, &c.

That in the close of the Reasons to be presented to His Majesty for the Vote of advice; it being also added, That this House will assist His Majesty with their Lives and Fortunes, and That the Comittee appointed to bring in the Reasons do pen an Address for that purpose to His Ma­jesty.

Do you observe their reasons against your suggestions 1. As to the promise of Breda you urge,—they say you should not trouble his Majesty further with it.

Reas. 1. Because it is not a Promise in it selfe, but only a Gra­cious Declaration of your Majesties Intentions, to do what in You lay, and what a Parliament should advise Your Majesty to do; and no such Advise was ever given, or thought fit to be offered; nor could it be otherwise understood, because there were Laws of Vni­formity then in being, which could not be dispensed with, but by Act of Parliament.

They who do pretend a Right to that supposed Promise, put the Right into the hands of their Representatives, whom they chose to serve for them in this Parliament, who have Passed, and Your Majesty consented to the Act of Vniformity. If any shall presume so say, that a Right to this Declaration doth still remaine after this Act Passed,

[Page 35] It tends to dissolve the very Bonds of Government, and to sup­pose a disability in Your Majesty and the Houses of Parliament, to make a Law contrary to any part of Your Majesties Declaration, though both Houses should advise Your Majesty to it.

Against Indulgence that most Honourable House saith,

1. That it will establish schisme by a Law: In the 24.25. and 26. year of Queen Elizabeth the Non-conformists especially of Kent bestired themselves, and procured the Lords of the Councell to write to Arch-Bishop Whitgift to take charitable consideration of their causes, that the people of the Realme might not be deprived of their Pastors, being diligent, learned and zealous, though in s [...]me points Ceremoniall, they may seeme doubtfull onely in conscience, not in willfulnesse, Upon this, though onely an intercession of the Councell: they are incouraged to separate from the Church, and upon the Earle of Leicesters Interest (what would they do if they had a Law of their side?) they are hardned to hold a solemne Councell at Cambridge I think to answer our Convocation; wherein they made decrees as they call them of such things as (do seeme) may stand with the peace of Gods Church: see Bishop Bancrofts danger pos. p. 46. they have a conference at Lambeth before the Lords of the Councell with the Arch-Bishops of Canterbury and York, and the Bishop of Winchester Cambd [...]el. 1584. and finding but fa­vour (no Law all this while on their behalfes in Parlia­ment) they erect a Presbytery at Wandsworth in Sunrey, Bi­shop Bancroft Engl. scot. 3. b. c. 1. Full. Cent. xvi p. 30 where Offices and rules are agreed on by 24. Presbyters in as much authority as our 26. Arch-Bishops and Bishops, this way they settle in London a while after; Altar against Altar, Post against Post:—they became violent Anno 1575. and left the sober men, Humphrey—,Fox, &c. they set up prophesying, Anno 1580. and private meetings, fasts and conferences; they meet at Cuckefield in Suffolke threescore Ministers almost e­nough to make a convocation, where they resolved what was to be Tolerated, and what was to be refused: again they meet at Cambridge, where were many things very solemnly enacted: in the year 1585.

[Page 36]1. A Parliament meets, 2. Convocation sits, 3. an Assembly of Ministers vying with the Convocation, gets together, they admonish, they threaten, they plot, they get a 16. fold Petition drawn up for them Anno 1587. el 30. they Libel,— they met at a Synod in Coventry 10th. of the 4. Moneth as they write,—where they resolved thirteen points against the Church, Full. xvi Cent. 194. and drew up a discipline and form essential at all times, which was tendered to all the classes far and near in England;—they humble themselves at Nor­thampton for their former Conformity to the Church,—John test p. 6 Full. p. 196. they refuse Oaths tendred to them,—they talke of a bickering and then a battle; as one Wiggington words it, they sollicit the King of Scots assistance May 2. 1591.—Hacket and Coppinger, grow outragious and threaten the Queen and the Privy Councell, at last they grew so odious at Court as Mr. Fuller writes that none durst ap­pear in their behalfe, and so they continued all King James his time—and King Charles when we had peace untill at last this Schisme in the Warre was established by a pretended Law,—and England knowes very well what it is to establish Schisme by a Law.

In the latter end of King James his Reign there was a To­leration propounded, and immediately the Popish policy and Government was set up in opposition to ours,—they had Archbishops to our Archbishops, Bishops to our Bishops, their meeting of Priest to our Convocation,—their Masse to our Common Prayer: And so Cromwell told his Cronies in a thing called a Parliament in his loose time, that they had their Hierarchy setled, and that they had an orderly Govern­ment within his Government;—this, this it is to have a Schisme established by Law.

2. The Honourable House of Commons are against Indulgence to dissenters, because it will make the Government of the Church precarious, and Contemptible: What can a Bishop do, if there be parties to which all the guilty will betake themselves, to elude his Authority, he excommunicates, they seperate [Page 37] and excommunicate themselves: He cites, they undervalue him; He threatneth, they (as the Church wardens of Saint Anne Aldersgate) say they will try it with him, he would turn out a Parish-clark like him of Black-fryers, he goeth to Law with him: The Indulged Party will be the receptacle of all the discontented, ambitious, turbulent, and guilty Persons which the Law threatneth, discipline correcteth: and justice punisheth.

3 The Honourable House of Commons are against Indulgence, Because,

It will no way become the Gravity or Wisedome of a Parlia­ment, to pass a Law at one Sessions for Vniformity, and at the next Sessions (the reasons of Vniformity continuing still the same) to pass another Law to frustrate or weaken the executi­on of it.

The most happy constitutions are they that are maturely, debated, resolvedly enacted, and not without great reason, and much time repealed. The first Parliament that ever was in England ordered that the same Assembly should not repeale and make Laws: A Parliament Hen. the thirds time refused to alter a most inconvenient Law, because they thought no incon­venience greater then Alteration of Laws, so in K. H [...]n. 7. Hen. 8. Q. Eliz. Reign.

4 The Honourable House of Commons are against indulgence. Because,

It will expose His Majesty to the restless Importunity of every Sect and Opinion, and of every single Person also, who shall pre­sume to dissent from the Church of England.

It will be a cause of increasing Sects and Sectaries, whose num­bers will weaken the true Protestant Profession so far, that it will at least be difficult for it, to defend it selfe against them: And, which is yet further considerable, those Numbers, which by be­ing troublesome to the Government, finde they can arrive to an In­dulgence, will, as their numbers increase, be yet more troublesome, that so at length they may arrive to a generall Toleration, which His Majesty hath declared against; and in time some prevalent [Page 38] S [...]ct, 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.

You know there is no end of humor and faction, Hooper procures K. Edw. 6. letter for a dispensation from certain Rights and Ceremonies offensive to his conscience, as the letter runs; The nonconformists in the beginning of Q Elizabeths reign, are onely for alteration of some things offensive: The later nonconformists were against the Common Prayer, and most of the usage of the Church; at last they are against all Church government, discipline, orders and forms of wor­ship, the people will have it so? and what will ye do in the end thereof.

5 The Honourable House of Commons are against Indulgence, to dissenters. Because,

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 establisht, according to the Act of Vniformity, is the most probable meanes to produce settled Peace and Obedience throughout Your Kingdom: Because the variety of Professions of Religion, when openly indulged, doth directly distinguish men into parties, and withall gives them oppor­tunity to count their numbers; which, considering the animosities, that out of a Religious Pride will be kept on foot by the severall Factions, doth tend directly and inevitably to open disturbance. Nor can Your Majesty have any Security, that the Doctrine or Worship of the severall Factions, which are all Governed by a seve­rall Rule, shall be consistent with the Peace of Your Kingdom.

When Master Cartwright preached at Saint Maries in Cam­bridge the Church could not hold the people, when Doctor Gouge preached at Black-fryers, it was too little for him, when Master Dod preached, people were almost througed to death; If a nonconformist preach, the whole City is in a tumult; [Page 39] if a man be but a little inclined that way, how great is his Auditors? If Orthodox, how thin his Congregation, which, considering the animosities, that out of a Religious Pride will be kept on foot by the severall Factions, doth tend directly and inevet­ably to open disturbance. Nor can His Majesty have any Secu­rity, that the Doctrine or Worship of the severall Factions, which are all Governed by a severall Rule, shall be consistent with the Peace of Your Kingdom.

What security have we that the Papists will not teach the Popes power as well as his Religion: that they will not ab­solve men from their allegiance to the King of England, as well as they absolve men from their obedience to the Church of England; that they will not disobey, as well as not obey for Conscience sake,—how know we but they have all taken a so­lemn Covenant to defend the Kings Majesty onely in the main­tenance of Religion; i. e. of their severall wayes:—

‘Be wise therefore O ye Kings, be instructed O ye Judges of the Earth.—’‘Habet aliquod ex iniquo omne magnum ex­emplum quod contra singulos, utilitate publi­ca rependitur—’Tac. An 14.‘Ne timeas contrà Charitatem esse si unius scandalum multorum pace compensaveris.—’Bern. Ep.

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