Fair-Warning, Part 1
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 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 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 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 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 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: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 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 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 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 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 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 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 onelyonly 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 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 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.
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 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 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 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.
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 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.
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 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 foreign: 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,— 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 onelyonly 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 onelyonly 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 onelyonly 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; onelyonly such English men as must needs go abroad to learn that mischief which they may practice at home.
2. Not your People:—for they onelyonly 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 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 onelyonly disabled from persecuting us: you are weakned in your Estates onelyonly, 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 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 onelyonly) 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 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: 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 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 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 onelyonly 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 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 merciemercy, 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 onelyonly 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.
FINIS.