Brethren in Iniquity: OR, THE CONFEDERACY OF PAPISTS with SECTARIES, For the Destroying of the True Religion, as by Law Established, plainly detected. WHEREIN Is showed a farther Account of the Romish Snares and Intrigues for the Destroying the True Reformed Religion, as Professed in the Church of England, and Established by Law, and for the Introducing of Popery or Atheism among us; clearly showing from very Authentic Writers and Testimonies, That the principal Ways and Methods whereby the Papists have sought the Ruin of our Religion and Church, from the Beginning of our Reformation, to the present Times, and by which they are still in hopes of compassing it, are by promoting of Toleration, or pretended Liberty of Conscience; and that for above these Sixscore Years the Papists have so craftily Influenced our Dissenters, as to make them the unhappy Instruments of effecting their most pernicious Designs, which they contrived for the Subverting our Church and State.  
Every Kingdom divided against itself, is brought to desolation: and every City or House divided against itself, cannot stand,  Matth. xij. 25. 
Now I beseech you, Brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them: For they that are such, serve not the Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple,  Rom. xuj. 17.18. 
These be they which separate themselves, sensual, having not the Spirit,  Judas i. 19 
LONDON Printed, and are to be sold by Randal Taylor, near Stationers-Hall, MDCXC.   

THE CONTENTS.  

TWO very remarkable Letters, the one from Sir Will. Boswell, the other from Archbishop Bramhall; showing how much the Sectaries were Influenced by Papists, to take off the Life of King Charles I. and to Embroil the Church, etc. pag. 1, 3.  
Dr. Peter du Moulin's Narrative, which confirms the Papists contriving the Death of King Charles, and their putting fanatics upon the Execution pag. 6  
Part of Father Sibthorp's (a Jesuit) Letter, showing their Intrigues with the Sectaries, for the raising of Broils in Church and State pag. 12  
Mr. Richard Baxter's Discovery and Confession of the Papists insinuating themselves among the Sectaries, for the restoring of Popery pag. 14  
Several material Collections to the same purpose, out of the Writings of the Learned Dr. Stillingfleet, now the Right Reverend Bishop of W. pag. 17  
Archbishop Whitgift's Opinion, That the Papists befriend the Puritans pag. 19  
Archbishop Grindall's fear of Popery and Atheism being promoted by them pag. 20  
Campanella's and Father Young's Advice of bringing in Popery, by means of Toleration, and help of fanatics pag. 22  
Colemen and the Lord Viscount Stafford's Confession of bringing in Popery by Toleration, and the fanatics help pag. 23  
Bishop Saunderson's Opinion how and in what fanatics befriend Papists. pag. 26  
Some Verses to the same purpose ibid.  
The Judgement of Nine Learned Presbyterian Divines of Toleration pag. 31  
The Votes and Reasons of the House of Commons, in 1662. against it. pag. 43  
The Letter of the Presbyterian Ministers to the Assembly of Divines at Westminster, against Toleration pag. 46  
Sir Francis Walsingham's Letter concerning Severities used against Papists pag. 53  
Lord Keeper Puckering Speech to the Parliament, concerning the Puritans preparing the way to the Spanish Invasion, 1588. pag. 59  
What good Effects the Penal Laws wrought, and the Acts of Uniformity, in bringing People to Church, when duly executed pag. 60  
Bishop Burnet's Reason why the Penal Law's wrought no more good, in making People generally conformable to the Church pag. 62  
Arshbishop Whitgift's Character of the Puritans turbulent Spirits ibid.  
King Charles I. his Memorial of the great Numbers of Papists in the Parliaments Army, and of the Papists and fanatics Confederating pag. 63  
An Ingenuous and very true Account of the Dissenters combining with the Popish Party, in the late Reign of King James II. against the Church of England pag. 64    

Brethren in Iniquity: OR, The Confederacy of Papists with Sectaries, for the destroying of the True Religion, as by Law Established, plainly detected.  

A Letter from Sir William Boswell, to the most Reverend William Laud, late Archbishop of Canterbury, remaining with Sir Robert Cotton's choice Papers.  
Most Reverend,  
AS I am here employed by our Sovereign Lord the King, your Grace can testify, that I have left no stone unturned for his Majesty's Advancement; neither can I omit (whenever I meet with Treacheries or Conspiracies against the Church and State of England) the sending your Grace an account in General. I fear Matters will not answer your Expectations, if your Grace do but seriously weigh them with deliberation. For be you assured, the Romish Clergy have gulled the misled party of our English Nation, and that under a Puritanical Dress; for which the several Fraternities of that Church, have lately received Indulgence from the See of Rome, and Council of Cardinals, or to Educate several of the young Friars of the Church of Rome, who be Natives of His Majesty's Realms and Dominions, and instruct them in all manner of Principles and Tenants contrary to the Episcopacy of the Church of England.  
There be in the Town of Hague, to my certain knowledge, two dangerous Impostors, of whom I have given notice to the Prince of Orange, who have large Indulgences granted them, and known to be of the Church of Rome, although they seem Puritans; and do converse with several of our English Factors.  
The one, James Murray, a Scotchman, and the other John Napper, a Yorkshire Blade. The main drift of these Intentions is, to pull down the English Episcopacy, as being the chief Support of the Imperial Crown of our Nation; for which purpose above sixty Romish Clergymen are gone within these two Years out of the Monasteries of the French King's Dominions, to Preach up the Scotch Covenant, and Mr. Knox his Discipline and Rules within that Kirk, and to spread the same about the Northern Coasts of England. Let therefore His Majesty have an inkling of these Crotchets, that he might be persuaded, whenever Matters of the Church come before you to reserr them to your Grace, and the Episcopal Party of the Realm; for there be great Preparations making ready against the Liturgy and Ceremonies of the Church of England: And all evil Contrivances here and in France, and in other Protestant Holding, to make your Grace and the Episcopacy odious to all Reformed Protestants abroad: it has wrought so much on divers of the Foreign Ministers of the Protestants, that they esteem our Clergy little better than Papists. The main things that they hit in our Teeth are, our Bishops being called Lords; the Service of the Church; the Cross in Baptism; Confirmation; Bowing at the Name of Jesus; the Communion-Table placed Altar-ways; our manner of Consecrations; and several other Matters, which be of late buzzed into the Heads of the Foreign Clergy, to make your Grievances the less regarded, in case of a change; which is aimed at, if not speedily prevented.  
Your Grace's Letter is carefully delivered by my Gentleman's own Hands unto the Prince.  
Thus craving your Grace's hearty Prayers for my Undertake abroad, as also for my safe arrival, that I may have the Freedom to kiss your Grace's Hands, and to tell you more at large of these things, I rest,  
Your Grace's most Humble Servant, W. B. Hague, June 12. 1640.   

A Letter from the Right Reverend J. Bramhall, Bishop of Derry, (afterwards Primate of Jreland) to the most Reverend James Usher, Archbishop of Ardmagh.  
Most Reverend,  
I Thank God I do take my Pilgrimage patiently; yet I cannot but condole the Change of the Church and State of England. And more in my Pilgrimage than ever, because I dare not witness and declare to that straying Flock of our Brethren in England, who have misled them, and who they are that seed them. But that your Lordship may be more sensible of the Church's Calamities, and of the dangers she is in of being Ruined, if God be not merciful unto her; I have sent you a part of my Discoveries, and it from credible hands at this present, having so sure a Messenger, and so fit an opportunity.  
It plainly appears, That in the Year 1646. by Order from Rome, above 100 of the Romish Clergy were sent into England, consisting of English, Scotch, and Irish, who had been Educated in France, Italy, Germany and Spain; part of these within the several Schools there appointed for their Instruction. In each of these Romish Nurseries, these Scholars were Taught several Handicrast-Trades and Callings, as their Ingenuities were most bending, besides their Orders, or Functions of that Church.  
They have many yet at Paris a fitting up to be sent over, who twice in the Week oppose one the other; one pretending Presbytery, the other Independency; some Anabaptism, and other contrary Tenants, dangerous and prejudicial to the Church of England, and to all the Reformed Churches here abroad. But they are wisely preparing to prevent these Designs, which I hearty wish were considered in England among the Wise there.  
When the Romish Orders do thus Argue Pro and Con, there is appointed one of the Learned of those Convents to take Notes and to Judge; and as he finds their Fancies, whether for Presbytery, Independency, Anabaptism, Atheism, or for any new Tenants, so accordingly they be to act, and to exercise their Wits. Upon their Permission when they be sent abroad, they enter their Names in the Convent Registry, also their Licences: If a Franciscan, if a Dominican, or Jesuit, or any other Order, having several Names there Entered in their Licence; in case of a discovery in one place, then to fly to another, and there to change their Names or Habit.  
For an assurance of their Constancy to their several Orders, they are to give monthly Intelligence to their Fraternities, of all Affairs wherever they be dispersed; so that the English abroad, know News better than ye at home.  
When they return into England, they are Taught their Lesson, to say (if any inquire from whence they come) That they were poor Christians formerly that fled beyond-sea for their Religion-sake, and are now Returned, with glad News, to enjoy their Liberty of Conscience.  
The 100 Men that went over 1646. were most of them Soldiers in the Parliament's Army, and were daily to correspond with those Romanists in our late King's Army that were lately at Oxford, and pretended to Fight for His Sacred Majesty: For at that time there were some Roman Catholics, who did not know the design a contriving against our Church and State of England.  
But the Year following, 1647. many of those Romish Orders, who came over the Year before, were in consultation together, knowing each other. And those of the King's Party ask some why they took with the Parliament's side, and ask others whether they were Bewitched to turn Puritans, not knowing the Design: But at last, secret Bulls, and Licences being produced by those of the Parliament's side; it was declared between them, There was no better Design to Confound the Church of England, than by pretending Liberty of Conscience. It was argued then, that England would be a second Holland, a Commonwealth; and if so, what would become of the King? it was answered, Would to God it were come to that point. It was again replied, Yourselves have Preached so much against Rome, and his Holiness, that Rome and her Romanists will be little the better for that Change; But it was answered, You shall have Mass sufficient for 100000 in a short space, and the Governors never the wiser. Then some of the mercifullest of the Romanists said, This cannot be done unless the King Die: Upon which Argument, the Romish Orders thus Licenced, and in the Parliament Army, wrote unto their several Convents, but especially to the Sorbonists, whether it may be scrupled to make away our late Godly King, and His Majesty His Son, our King and Master; who, Blessed be God, hath escaped their Romish Snares laid for him? It was returned from the Sorbonists, That it was lawful for Roman Catholics to work Changes in Governments for the Mother-Church's Advancement, and chief in an Heretical Kingdom, and so lawfully make away the King.  
Thus much, to my knowledge, have I seen and heard since my leaving your Lordship, which I thought very requisite to inform your Grace; for myself would hardly have credited these things, had not mine Eyes seen sure Evidence of the same. Let these things Sleep within your Gracious Lordship's Breast, and not awake but upon sure Grounds, for this Age can trust no Man, there being so great Fallacy amongst Men. So the Lord preserve your Lordship in Health, for the Nations Good, and the benefit of your Friends; which shall be the Prayers of,  
Your Humble Servant, J. Derensis. July, 20. 1654.:   

These two Letters were taken out of the Treasury of choice Letters Published by Dr. Parr, his Lordship's Chaplain, and Printed for Nathanael Ranew at the King's-Arms in St. Paul's Churchyard, 1686.  
Agreeable to this last Letter Bishop Bramhall in his excellent Answer to Mr. Litire, a French Papist, when the Monsieur restected on the Brownists, Independents, and Presbyterians, because of their Divisions, saith, That he wondered he should be so Choleric against them, for certainly they have done you (viz. the Papists) more service in England, than ever you could have done for yourselves, pag. 43.   

The like Account of the Papists contriving the Old King's Denth, together with their underhand Deal, and joining with the fanatics, for the bringing to pass this Execrable Act, is given by Peter du Moulin, D. D. in his Answer to Philanax Anglicus (a Popish Book) pag. 58, 59, etc. which well agrees with Bishop Bramhall's Letter, and they mutually confirm each others Testimony. Editio quarta, Anno Dom. 1679.  
WHEN the Transactions of the late bad Times (saith the Doctor) are ripe for History and Time, the preserver of Truth hath discovered the Mystery of Iniquity, and the Depths of Satan which hath wrought so much Mischief, it will be found that the late Rebellion was raised and fostered by the Arts of the Court of the Rome; that Jesuits professed themselves Independants, Fifth Monarchy-men, etc. that they might pull down the English Monarchy and Church, and that in their Committees, for the Destruction of the King and Church, they had their Spies and Agents. The Roman Priest and Confessor is also known, who when he saw thefatal stroke given to our Holy King and Martyr, brandished his Sword, and said, Now the greatest Enemy we have in the World is gone.  
When the News of that horrible Execution came to Rouen, a Protestant Gentleman of good Credit was present in a Company of Jesuited Persons; where, after great expressions of Joy, the gravest of the Company spoke much after this sort, touching the King's Promise, though it was false what he said: The King of England (said he) at his Marriage promised us the re-establishing of the Roman Catholic Religion in England, and when he delayed to fulfil his Promise, we warned him from time to time to perform it; we came so far as to tell him, That if he would not do it, we should bring him to his Destruction. We have given him lawful warning, and when no warning would serve, we have kept our Word to him, since he would not keep his Word to us.  
That grave Rabbi's Sentence agreeth with this certain Intelligence, which shall be justified whensoever Authority will require it, That the Year before the King's Death a select number of English Jesuits were sent from their whole Party into England; first to Paris to consult with the faculty of Sorbon, then altogether Jesuited, to whom they put this Question in Writing, That seeing the state of England was in a likely posture to change Government, whether it was lawful for the Catholics to work that change, for the advantage and securing of the Catholic Cause in England, by making away the King, whom there was no hope to turn away from his Heresy? Which was answered Affirmatively. After which the same persons went to Rome, where the same Question being propounded and debated, it was concluded by the Pope and his Council, That it was both lawful and expedient for the Catholics to promote that Alteration of State. What followed that Consultation and Sentence, all the World knoweth; and how the Jesuits went to work, God knoweth; and Time the discoverer of Truth will let us know. But when this horrible Parricide committed on the King's sacred Person was so universally cried down, as the greatest Villainy that had been committed in many Ages, the Pope commanded all the Papers about that Question to be gathered up and burnt. In Obedience to which Order, a Roman Catholic in Paris was demanded a Copy, which he had of those Papers; but the Gentleman who had time to consider and detest the Wickedness of that Project, refused to give it, but showed it to a Protestant Friend of his, and related to him the whole carriage this Negotiation, with great abhorrency of the Jesuits Practices.  
At the first appearing of this Charge, it struck such a terror among the Gentlemen of , (where a Man of great Note was much concerned in it) that they cast themselves at the King's Feet to crave Justice against me; yet, upon another pretence, which was the mention I had made (after Mr. Prin and Mr. Foulis) of the Priest flourishing with his Sword when the King's head was cut off, and saying, Now our greatest Enemy is cut off: But, upon soberer thoughts, after Three or Four Days the great clamour was suddenly hushed, only they won the Queen-Mother to beseech the King, that I might be forbidden to make any more Books, which was expressed to me in a Letter from the Secretary of State (yet in a gracious counselling way) from my Great and Good Master, that it was my wisest course to forbear writing Books in English, because it was not my Native Language, which prohibition was taken away, when I caused the same Book to be Reprinted, Anno Dom. 1668.  
And such was the violent Distraction of these guilty persons, who were between anger and fear, that when they seemed most fervent to fall upon me, they were cowed by their own guiltiness; and they were so prudent as to take Order among themselves, that none should provoke me (by writing against me) to write again: For I heard nothing of them for Five or Six Years, till a young Nobleman, the Earl of Castlemain, took the Field against me. Mr. Cressy seeing the ice broken, followed him. The Earl added in a Third Edition, That I was defied by Papists, and solicited by Protestants, to make good my words; and he says true; but I have now defied the Papists Seventeen Years to call me in Question before my Judges, and I do so still, but instead of calling me their Accuser, to bring forth my Proofs, they labour to silence me, and chose to lie under the Gild, instead of taking the open legal way for their Justification.  
As for the Solicitations of Protestants, my request to them is, that they would consider the first line of my Charge; viz. This Intelligence shall be justified whensoever Authority shall require it, so that I cannot in Duty bring forth the most essential Testimonies before I be bid by Authority. Should I do otherwise the fault would be as great in point of Prudence, as in that of Duty; for I should thereby make my Adversaries my Judges, who might detort the Testimonies. This then being of so high a nature, I will stand to this Resolution, to answer no Summons, but such as are backed by public Authority: And here, for to give them farther satisfaction, he prints a Letter he received from Sir William Morrice; part of it, which relates to this concern, followeth:  
SIR.  
— Though I cannot give attestation to all the circumstances which you mention, yet to the substance of that you desire me to bear witness to, I shall say, That the King my Master gave me his Command soon upon the coming forth of your Answer to Philanax Anglicus, to signify his pleasure, that you should write no more in English, as, which being not vernacular to you, he said you were not perfect Master— You know in what trust and capacity I served His Majesty, and what it was my duty to say, and whereof to be silent; but this I may say safely, and will do it confidently, that many Arguments did create a violent suspicion, very near convincing Evidences, That the Irreligion of the Papists was chiefly guilty of the Murder of that Excellent Prince— I applaud your pious Zeal and good Designs, and vote happy success to your Undertake, with reward proportionable, etc.  
Mr. Pryn's Intelligence confirmed mine, who saith (in his True and perfect Narrative, pag. 46.) That our late Excellent King having assented in the Treaty of the Isle of Wight, to pass Five strict Bills against Popery, The Jesuits in France, at a general Meeting there, presently resolved to bring him to Justice, and take off his Head, by the power of their Friends in the Army, as the King himself was certified by an Express from thence, and wished to provide against it but two days before his removal by the Army from the Isle of Wight to his Execution.  
It were worth the Enquiry upon what Ground the Author of Fair Warning affirmeth, pag. 35, 36, 37. (in the Second Part of 120 Prophecies, concerning the return of Popery) That Father Sibthorp, in a Letter to Father Medcalfe, acknowledgeth the Jesuits to have contrived the Murder of the King, and that Sarabras was present, and triumphing at the Murder of his sacred Majesty.  
In pursuance of the Order from Rome, for the pulling down both the Monarch and Monarchy of England, many Jesuits came over, who took several Shapes to go about their Work, but most of them took party in the Army. About Thirty of them, or their Disciples, were met by a Protestant Gentleman between Rouen and deep, to whom they said, (taking him for one of the Party) That they were going into England, and would take Arms in the Independent Army, and endeavour to be Agitators. (This agrees with the Account Bishop Bramhall gave in his Letter to Bishop Usher.)  
In the Year 1640 there was discovered to the Archbishop of Canterbury a design, in which the Pope, Cardinal Richlieu, and many of the English Papists, but especially the Jesuits, were concerned in stirring up those Divisions that had just before broke out in Scotland for the Ruin of the King and of the Archbishop. This may be seen at large in the Histories of those times, and the very Papers themselves may be found in Mr. Rushworth's Collections, vol. 3. p. 1310. etc. Sir William Boswell likewise at the Hague, made the like Discovery in his Letter to the Archbishop.  
Father Salmonet declares in his History of our Civil Wars, printed in France with the Allowance of the King, That after the Engagement at Egdehill, several Romish Papists were found among the slain of the Parliament Army. And adds, That the Parliament had two Companies of Walloons, besides others of that Religion in their Army. Salmonet Hist. des troubles d'Angleterre, liv. 3. pag. 165.  
When the Rebellion also broke out in Ireland, it was we know blessed with His Holiness' Letters, and assisted by his Nuntio, whom he sent on purpose thither for that service.  
And that the Papists had a flying Squadron in the Parliament Army. How boldly soever this may be denied by some, there is another proof beyond Exception in a Declaration of King Charles I. that he sent to the Kingdom of Scotland, dated April 21. 1643. which hath been several times Printed. And as an Author that wrote the History of the late Civil Wars has assured us, the clean draught of it, corrected in some places with the King's own hand, is yet extant, so that it cannot be pretended that this was only a bold Assertion of some of the King's Ministers, that might be ill affected to their Party. In that Declaration the King studied to possess his Subjects of Scotland, with the Justice of his Cause, and among other things to clear himself of the imputation, that he had an Army of Papists about him. after many things said on that Head, these Words are added, Great Numbers of that Religion have been with alacrity entertained in that Rebellious Army against us, and others have been seduced, to whom we had formerly denied Employments, as appears by the Examination of many Prisoners, of whom we have taken Twenty or Thirty at a time of that Religion in one Troop, or Company. The Credit of this Testimony is not to be disputed; but no Discoveries, how evident soever they may be, can effect some sort of Men, that have a secret against Blushing. This also plainly lets us see, how that under the dissembled Disguise of being of their Parties, the subtle Priests and Jesuits have crept in, and mixed themselves among our dividing Sectaries, and cunningly made them the unhappy Tools and Instruments to effect their most pernicious Designs and Contrivances, which otherwise, without their aid, they would not be able to compass; and that the same Method, not covertly but openly, is still practised, is too palpable to be gainsaid. God grant the Eyes of our Dissenting Brethren may be timely opened, for the seasonable preventing the Miseries and Evils that threaten our Government, that they may not only see, but follow the things that belong to the Peace and Prosperity of our Church and State, before they are hid from their Eyes.  
A Protestant Lady living in Paris in the time of our late Calamities, was persuaded by a Jesuit, going in Scarlet, to turn Roman Catholic; and when the dismal News of the King's Murder came to Paris, this Lady, as all other good English Subjects, was most deeply afflicted with it; and when this Scarlet Divine came to see her, and found her melted in Tears, about that heavy and common Disaster, he told her with a smiling Countenance, That she had no reason to lament, but rather to rejoice, seeing that the Catholics were rid of their greatest Enemy, and that the Catholic 'Cause was much furthered by his Death. Upon which the Lady put the Man down the Stairs in great Anger, saying, If that be your Religion, I have done with it for ever: And God hath given her the Grace to make her Word good hitherto.  
Many Intelligent Travellers can tell of the great Joy among the English Convents and Seminaries for the King's Death, as having overcome their Enemy, and done their main work for their Settlement in England, of which they made themselves so sure, that the Benedictines were in great care that the Jesuits should not get their Land, and the English Nuns were contending who should be Abbesses in England.  
An understanding Gentleman visiting the Friars of Dunkirk, put them upon the Discourse of the King's Death, and to pump out their Sense about it, said, That the Jesuits had laboured very much to compass that great Work; to which they answered, That the Jesuits would Engross to themselves the Glory of all great and good Works, and of this among other Works; whereas they had laboured as diligently and effectually for it as they, so there was striving for the Glory of that Achievement, and the Friars showed themselves as much Jesuited as the Jesuits. The same Gentleman who in his Travels hath found them in several places jealous of the Glory, which the Jesuits ascribed to their only Order to have promoted the King's Death, whereas other Orders had been as active as they, in that great Achievement.  
I cannot leave unobserved, that in the height of the late Usurpation and Tyranny, two Heads of the Gunpowder Traitors that were set up upon the House of Lords, were taken down, not by high Winds, but by the same Zeal which had plotted that Treason, and with the leave of Traitors of another Feather, which in time we may hear to be shrined up in Gold, as Holy Relics, and working Miracles. By this we see, what a good Accord, and friendly Correspondence there was between these two Parties, that seemed so contrary to each other.  
That Jesuits and other Romanists were the Hatchers of those miserable Broils and Troubles which befell our Church and State in the late Times of Confusion and Usurpation, and were the chief Causers and Fomenters of the Persecutions and Clamours against the King, Bishops, and the other Loyal Orthodox Clergy, appears by Father Sibthorp's Letter to Father Medcalfe; part of which is as follows.  And now (saith he) they are pulling down that Wall which at once adorned and defended their way, I mean their Government, their Vineyard (as they used to say) is laid waste, that the wild Beasts of the Forest may come in, and upon this Ground we proceed so sure, that however things happen we shall have the Advantage; for either this Attempt will prevail against the Governors and Government of the Church, or it will not: If it doth, than all the ablest and wisest Men are like to be removed, and their Places filled with weak, ignorant Men, and ductile Worldings, that will always be on the stronger side, and their Ends will be easily obtained. But if there be any Opposition, Murmuring and Discontents, either it will provoke the Discontented to open Defence and Resistance, or not: If not, than their Discontents will hurt none but themselves; if it do, then either they will be crushed in the beginning, or be able to bring it to a War: If the first, than we shall have the day, and this to boot, That they shall lie under the Odium of Rebellion, and be trod the lower, so as to be the less able ever to rise, and we shall with ease drive on the Change to a higher degree in Opposition to so odious a Party. But if they be able to make a War of it, either they will be conquered or conquer, or make Peace: The last is the most unlikely, because Jealousies and Engagements will presently be multiplied, so that an apparent Necessity will seem to lie on each Party, not to trust the other, and the flames are easier to be kept in: But if so unlikely a thing should come to pass, yet it must needs be to our Advantage; for we will seem openly to appear for the King, and so in England and Ireland we shall be considerable. He will remember that he was helped by us, and look on the Puritans as Rebels, and take his next Advantage against them, or at least be at a greater distance from them than before, for such a War will never out of his mind, nor will he think himself safe till he hath disabled them from doing the like again. Again, if one Party Conquer, it will be the King or the Puritans; if the King prevail, then will the Puritans be totally trod down, and we, by whose help the Victory is got, shall certainly be incomparably better than we are, if we have not presently all our will; for our Fidelity will be cried up, the Rebels will be odious, so that their very Names will be a scorn, and there will be no great resistance of us: But if the Puritans get the Day, yet shall we make great advantage of it. For, First, They will be unsettled, and all in pieces, and not know how to settle the Government. Secondly, We shall necessitate the Puritans to keep the King a Prisoner, or else put him to Death; if they keep him Prisoner, his Diligence, his Friends, and their own Divisions, will either work his Deliverance, and give him the Day again by our help, or at least will keep the State in a continued Unsetledness, and will be an Odium on them. If they cut him off (which we will rather promote, lest they should make use of his Extremities to any Advantage) then, first, we shall procure the Odium of King-killing to fall upon them, which they are wont to cast upon us, and so we shall disburden ourselves. Secondly, we shall have them all to pieces in Distractions; for, thirdly, either they will then set up a new King, or the Parliament will keep the Power, changing the Government into a Democracy; the first cannot be done without great Concussions and new Wars, and we shall have an opportunity to have a hand in all; and when it it is done, it may be much to our Advantage. The second will apparently by Factions and Distractions give us footing for continual Attempts. But to make all sure, we will secretly have our Party among the Puritans also, that we may be sure to maintain our Interest, which way soever the World goes. 
This Politic Letter of Father Sibthorp being written some little time before the late Civil Wars, the Event and other Discoveries like this, shows to whom the contrivances of that abominable Rebellion and Usurpation is owing, and how much the Papists love to fish in our troubled Waters. This Letter was printed in the Year 1663. in the Book called, A Word in Season, or the great Plot for restoring Popery, by opposing Uniformity; a very useful Book, wherein several Discoveries are made of the Papists Intrigues, how much they have tampered with our Dissenters, fomented our Divisions, and thereby promoted the Growth of Popery in our Nation.   

Mr. Richard Baxter's discovery and Confession, how much the Papists insinuated themselves among the several sorts of Sectaries, for the restoring of Popery, and the destroying our Church and State, in his Key for Catholics, pag. 326, 327, etc.  
THE persecuted Nonconformists of the Protestant Party, tho' they were most averse to Papists, yet had some of the Popish Brood at last crept in among them; not only to spy out their Minds and Ways, but to head the Party, and sow among them the Seed of further Discontent and Error, and to make them a Nursery of various Sects. For every where, by their good Will, the Jesuits will have some. If you ask me for proof of this, I shall at this time give you the words of the Jesuits Letter recited by Mr Pryn, Introd. pag. 90. I cannot choose (saith the Jesuit) but laugh to see how some of our own Coat have reincountered themselves, you would scarce know them if you saw them, and it is admirable how in Speech and Gesture they act the Puritans. The Cambridge Scholars, to their woeful Experience, shall see we can better act the Puritans than they have done the Jesuits. They have abused our sacred Patron St. Ignatius in jest, but we will make them smart for it in earnest; I hope you will excuse my Merry digression, for I confess it to you, I am at this time transported with Joy, to see how happily all Instruments and Means, as well great as lesser, cooperate to our purposes, etc.  
How far they crept into all Societies under the name of Independants is opened by so many already in Print as there needs no more be added to it. And it is a thing notorious, that they have crept in among the Anabaptists, and fomented that Sect. The story of the Scotish Missionary that pretended himself a Jew, and gave the Anabaptists the glory of his conversion and rebaptising, who was afterwards discovered at Newcastle, is published and commonly known; and too many others have more neatly played their game. And though many of the more sober Anabaptists, would not be so useful to the Papists as they have expected, Yet multitudes of them too far answered their expectations.—  
I shall tell you next, of some of those Heresies, or Parties among us, that are the Papists own spawn, or progeny, either they laid the egg, or hatched it, or both. And it is most certain that Libertinism, or Freedom for all Religions, was spawned by the Jesuits, who hate it in Spain, Italy and France, but love it in England. I have met with the masked Papists myself that have been very zealous and busy to promote this Liberty of Conscience (as they deceitfully call it;) for by this means they may have liberty for themselves, and liberty to break us in pieces by Sects; and also liberty under the vizour of a Sectary of any tolarated sort, to oppose the Ministry and Doctrine of Truth.—  
There are also some juggling Papists, especially in our Councils, Civil and Ecclesiastic, that play their game by overdoing, and making everything to be Popish and Antichristian, to drive us into extremes, and into opinions, in which we may be easily baffled, and it's not a little that they have won of us at this game. [In this book of Mr. Baxter a great deal more to this purpose may be seen; how much the Papists work their designs by the means of our Sectaries, whom they decoy.]  
And farther Mr. Baxter in 1671. a little before the Indulgence than came forth, was so sensible of the mischief of Separation, that he saith in his Preface to the defence of the cure of Church Divisions, p. 17. That our Divisions gratify the Papists, and greatly hazard the Protestant Religion, and that more than most of you seemeth to believe or regard, where he speaks to the separating people; and among other great inconveniences which he mentions, this is one; That Popery will get by it so great advantage as may hazard us all, and we may lose that which the several Parties do contend about. And p. 52. etc. He saith, that two ways Popery will grow out of our divisions.  
First, By the odium and scorn of our disagrements, in consistency and multiplied Sects, they will persuade people, that we must come for unity to them, or else run mad and crumble into dust and individuals. Thousands have been drawn to Popery or confirmed in it by this argument already, and I am persuaded that confirmed in it by this argument already, and I am persuaded that all the arguments else in Bellarmine, and all other books that ever were written, have not done so much to make Papists in England as the multitude of Sects among ourselves; yea, some Professors of Religious strictness, or great esteem for Godliness, have turned Papists themselves when they were giddy and wearied with turn, and when they had run from Sect to Sect and found no consistency in any.  
Secondly, Either the Papists by increasing the divisions would make them be accounted seditious, rebellious and dangerous to the public peace, or else when so many parties are constrained to beg and wait for Liberty, the Papists may not be shut out alone, but have toleration with the rest. And, saith he, shall they use our hands to do their works, and pull their freedom out of the sire? We have already unspeakably served them both in this, and in abating the Odium of the Gunpowder-plot, and their otehr Treason's, Insurrections and Spanish-invasion.  
Thus freely did Mr. Baxter write at that time, and even after that Indulgence, he hath these remarkable passages, concerning the separating and dividing humour of their people in his sacrilegious desertion, etc. Pag. 103.  
It shameth and grieveth us to see and hear from England and New-England, this common cry, We are endangered by Divisions, because the selfconceited part of the Religious people will not be ruled by their Pastors, but must have their way, and will needs be Rulers of the Church and them. And soon after, he saith to them, You have made more Papists, than ever you or we are like to recover. Nothing is any whit considerable that a Papist hath to say till he cometh to your case, and saith, Doth not experience tell you that without papal Unity and Force, these people will never be ruled or united? It is you that tempt them to use Fire and Faggot, that will not be ruled, nor kept in concord; And must you, even you, that should be our comfort, become our shame and break our hearts, and make men Papists, by your Temptation? Woe to the World because of offences, and woe to some by whom they come. To show yet farther what Insluence the Jesuitical Counsels have had upon some people, as to the course of Separation, I shall produce the Testimony of a very considerable Man among them, who understood these affairs as well as any Man; viz. Mr. Philip Nye, who not long before his Death, foreseeing the mischievous Consequence of these extravagant heats the people were running into, wrote a Discourse on purpose to prove it lawful, to hear the Conforming Ministers, and answers all the Objections against it; and towards the Conclusion he wonders how the differing Parties come to be so agreed, in thinking it unlawful to hear us preach; but he saith, He is persuaded, it is one constant design of Satan, in the v ariety of ways of Religion he hath set on foot by Jesuits among us; let us therefore be more ware of whatsoever tends that way. Here we have a plain Confession of a very leading Man among the Dissenters, that the Jesuits were very busy among them, and that they and the Devil joined together in setting them at the greatest distance possible from the Church of England; and that those who would countermine the Jesuits, must avoid whatever tends to that height of Separation the People were run into.  
And as the Reverend and Learned Doctor Stilling fleet in the Preface to his excellent Book Entitled, The unreasonableness of Separation, saith, If we trace the footsteps of our Separation, we shall sinned the Jesuitical Party had a great insluence on the very first beginnings of it, for which we must consider, that when the Church of England was restored in Queen Elizabeth's Reign, there was no open Separation from the Communion of it for several years, neither by Papists nor Nonconformists: At last the more zealous Party of the Foreign Priests and Jesuits finding this compliance would in the end utterly destroy the Popish interest in England, they began to draw off the secret Papists from all Conformity with our Church, which the old Queen Mary's Priests allowed them in. This raised some heat among themselves, but at last the way of Separation prevailed as the more pure and perfect way. But this was not thought sufficient but these busy Factors for the Church of Rome, unless they could under the same pretence of Purity and Perfection draw off Protestants from the Communion of this Church too. To this purpose persons were employed under the disguise of more zealous Protestants, to set up the way of more spiritual prayer, and greater Purity of worship than was observed in the Church of England, that so the people under these pretences might be drawn into separate meetings. Of this we have a considerable Evidence lately offered to the World, in the Examination of a Priest, so employed, at the Council-Table, in the ninth Year of Queen Elizabeth, 1567., (published from the Lord Burleighs Papers, which were in the hands of Archbishop Usher, and from him came to the hands of Sir James Ware, whose Son brought them into England, and caused them to be Printed under the Title of Foxes and Firebrands, A. D. 1680.)  
Two Years after the Examination of the said Priest, one Heath a Jesuit was summoned before the Bishop of Rochester on a like account, for disparaging the Prayers of the Church, and setting up extemporary or spiritual Prayers above them; and he declared to the Bishop, That he had been six Years in England, and that he had laboured to resine the Protestants, and to take off all Smacks of Ceremonies, and make the Church purer. When he was seized on, a Letter was found about him from a Jesuit in Spain, wherein he takes notice how much he was admired by his Flock, and tells him. They looked on this way of dividing Protestants, as the most effectual to bring them all back to the Church of Rome; and in his Chamber they found a Bull from Pope Pius the fifth, to follow the instructions of the Society for the Dividing the Protestants in England, as also a Licence from the Fraternity. There is one thing in the Jesuits Letter, which the late Publisher of it did not understand, which is, that Hallingham, Coleman and Benson. are there mentioned as persons employed to sow a Faction among the Germane Heretics, which he takes to be spoken of the Sects in Germany; but by the Germane Heretics, the English Protestants, that is, Lutherans, are meant; and these very men are mentioned by our Historians, without knowing of this Letter, as the most active and busy in the beginning of the Separation. Of these (saith Fuller) Coleman, Button, Benson, and Hallingham, were the chief: And Heylin saith, That Benson, Button, Hallingham, Coleman and others, took upon them to be of more ardent Zeal than others, etc. that time is 1568, which agrees exactly with the date of the Jesuits Letter writ from Madrid, October 26,1568, and both these had it from Cambden, Who saith that while Harding, Saunders, and others, attacked our Church on one Side, Coleman, Button, Benson and Hallingham were as busy on the other; who, under pretence of a purer Reformation, opposed the Discipline, Liturgy and Calling of our Bishops, as approaching too near the Church of Rome; and he makes these the beginners of those quarrels, which afterwards broke out with great Violence. Now that there is no improbability in this account, will appear by the suitableness of these pretences about spiritual or extempore Prayer, to the Doctrine and Practice of the Jesuits; for they are professed despisers of the Cathedral service, and are excused from their Attendance on it, by the Constitutions of their Order. And are as great admirers of Spiritual Prayer, and an Enthusiastic way of preaching, as appears by the History of the first Institution of their Order by Orlandinus and Maffeius. This is sufficient to show there is no Improbability, that the Jesuits should be the first Setters up of this way in England. And it is observable, that it was never known here, or in any other reformed Church before this time, and therefore the beginning of it is unjustly fathered on Thomas Cartwright; but by whomsoever it was begun, it met with such great success in the zeal and warmth of Devotion, which seemed to appear in it, that no charm hath been more effectual to draw injudicious people into a Contempt of our Liturgy, and admiring the way of Separation.  
And, what is it, which the Papists have more envied and maligned than the Church of England? What is it, they have wished more to see broken in piece,? as the late Cardinal Barberini said, (in the bearing of a Gentleman who told it to Dr. Stillingfleet) He could be contented, there were no Popish Priests in England, so there were no Bishops; for than he supposed their work would do itself. What is it they have used more Arts and Instruments to destroy, than the Constitution of the Church of England and its Government? Did not Cranmer, Ridly, Hooper, Farrar and Latimer, all Bishops of our Church, suffer Martyrdom by their means? Had not they the same kind of Episcopacy which is now among us, and which some are so busy in seeking to destroy, as unlawful and inconsistent with the primitive Institution, as if it were Popish and Antichristian? Is all this done for the honour of our Reformation? Is this the way to preserve the Protestant Religion among us? to fill men's minds with such prejudices against the first Settlement of it, as to go about to make the World believe, that the Church-Government then established, was repugnant to Christ's Institution; and that our Martyred Bishops exercised an unlawful authority over Diocesan Churches. But whither will not men's indiscreet Zeal, and love of their own Fancies carry them? If such men are not set on by the Jesuits, they do their work as effectually, by blasting the credit of the Reformation, as if they were.  
In the Reign of Queen Elizabeth, that Great and good Man, Archbishop Whitgist, in his defence of the Answer against Cartwright, pag. 605. tells the Puritans, That the Papists could not have not with better Proctors than they. And Pag. 55. he tells them, That only did the Pope very good Service, and that he would not miss them for any thing; for what is his desire, but to have this Church of England, (which he hath accursed) utterly defaced and discredited; to have it by any means overthrown; if not by foreign means, yet by domestical Dissension? and what fitter and apt instruments could he have had, for the purpose, who under pretence of zeal, overthrow that which other men have builded, under colour of purity seek to bring in Deformity, and under the cloak of Equality and Hamility would usurp as great Tyranny and losty Lordliness over their Parishes, as ever the Pope did over the whole Church? And in another place he saith, They were made the Engines of the Roman Conclave, whereby they intent to overthrow this Church, even by these men's folly, which they could not compass by all their policy.  
His worthy Predecessor also, Archbishop Grindall, expressed (in a Letter of his) his great fear of two things, viz. Atheisin and Popery, and both arising out of our needless Divilions and Differences. He doubts not by Satan the enemy of mankind and the Pope the enemy of Christendom, by these means etc. the enemies of our Religion gain this, That nothing can be established by Law in the Protestant Religion, whose every part is not opposed by one or other of her own Professors: So that things continuing lose and confused, the Papists have their opportunity to urge their way which is attended with Order and Government. And our Religion continuing thus distracted and divided; some vile wretches lay hold on the Argument on one side to confute the other, and so hope at last to destroy all. See this Letter in Fair Warning, second part, printed 1663.  
Dr. Sutcliff, Dean of Exon, said also long ago, that wise men apprehended these unhappy questions about indifferent things, to be managed by the subtle Jesuits, thereby to disturb the peace and settlement of our Church, until at last they enjoy their long expected opportunity to set up themselves, and restore the exploded Tyranny and Idolatry of the Church of Rome.  
Among Mr. Selden's Manuscripts there is mentioned an odd prophecy that Popery should decay about the Year 1500, and be restored about the Year 1700, which is there said to be most likely by means of our Divifions, which threaten the Reformation upon the Interest of Religion, and open advantages to the enemies of it; and nothing, is there said, more likely to prevent it, than a sirm establishment of sound Doctrine, Discipline and Worship in this Church.— And had not some misguided Zealots, out of a too great Affection to those models they had seen abroad, run into unreasonable Oppositions at home, which are still as unreasonably continued by obstinate, headstrong People, the Church of England would now be the most flourishing, as it is the most primitive and pure Church in the World.  
Who was it, but a St. Omer's Priest that confessed (as we are credibly informed in Foxes and Firebrands, part. 1. p. 7.) That they were Twenty Years in hammering out the Sect of the Quakers? And indeed (as a very learned and good Man obseryes) the principle they go upon, to refuse all Oaths, is a neat Contrivance for Priests and Jesuits to avoid the Oaths of Allegiance and Supremacy, without a possibility of being discovered.  
King Charles I. in the very first breaking out of the Wars, observed rightly, that the fanatics proceeded upon Popish Principles against him. Their Maxims (saith he) are the same with the Jesuits. Their Preachers Sermons have been delivered in the very Phrase and Style of Becanus, Scioppius, and Eudaemon Johannis. Their poor Arguments Printed or Written, are taken almost verbatim out of Bellarmine and Suarez; and the means which they have used to induce a Credit of their Conclusions with their Proselytes, are purely and merely Jesuitical Fables, false Reports, false Prophecies, pretended Inspirations and Divinations of the weaker Sex, as if Herod and Pilate were once again reconciled, for the Ruin of Christ and of his true Religion and Worship. See the King's large Declaration about the Scotch Troubles, p. 3, 4. and his Declaration after the Battle of Edgehill, in the King's Works, Part II. p. 213. And it is as observable, that the Arguments which Precedent Bradshaw made use of for the calling to an Account Sovereign Princes, and subjecting of them to the People, were borrowed from Parsons and other Jesuits, who laid down these republican and treasonous Principles.   

Considerable Directions, for the Introducing Popery in Protestant Countries, taken out of the Jesuit Contzen's Politic. lib. 2. cap. 8. §. 6. and out of Campanella.  
1. THAT it be done under a Pretence of Ease to tender Consciences, which will gain a Reputation to the Prince, as done out of Kindness to his People.  
2. That when liberty is granted, than the Parties be forbid to contend with, or Preach against each other, for that will make way the more easily for one side to prevail, and the Prince will be commended for his Love of Peace.  
3. That such as suspect the Design, and Preach against it, be traduced as Men that Preach very Unseasonable Doctrine; that they are Proud, Self-opiniators, and Enemies to Peace and Union.  
4. Let no Prince, that is willing, despait, it being an easy thing for him to change Religion; for when the Common People are awhile taken with Novelties and Diversities of Religion, they will sit down and be weary, and give up themselves to their Rulers Wills. But the special Advice he gives to a Catholic Prince is.  
5. To make as much use of the Divisions of the Enemies, as of the Agreement of his Friends.  
How much the Popish Party hero hath followed these Counsels, will easily appear by reflecting upon their Behaviour these last Twenty-six Years, and how far the same Policies have kept up our Divisions, and do still promote them, is now no longer a Mystery.  
But that which more particularly reaches to our own Case, is the Letter of Advice given to Father Young by Signior Ballarini, concerning the best way of managing the Popish Interest in England, upon his Majesty's Restauration; wherein are several remarkable Things: This Letter was found in Father Young's Study after his Death, and was translated out of Italian, and Printed in the Collection .  
1. The first Advice is to make the Obstruction of Settlement their great Design, especially upon the fundamental Coustitutions of the Kingdom; whereunto if things should fall, they would be more firm than ever.  
2. To remove the Jealousies raised by Pryn, Baxter, etc. of their design upon the late Factions, and to set up the prosperous way of Fears and Jealousies of the King and Bishops.  
3. To make it appear, underhand, how near the Doctrine, Worship, and discipline of the Church of England comes to us, at how little distance their Common Prayer is from our Mass, and that the wisest and ablest Men of that way, are so moderate, that they would willingly come over to us, or, at least, meet us half way. Hereby the more stayed Men will become more Odious, and others will run out of all Religion for fear of Popery.  
4. Let there be an Indulgence promoted by the Factious, and seconded by you.  
5. That the Trade and Treasure of the Nation may be Engrossed between themselves, and other Discontented Parties.  
6. That the Bishops and Ministers of the Church of England be aspersed, as either worldly and careless on the one hand, or so factious on the other, that it were well they were removed.  
These are some of those excellent Advices then given; and how well they have been followed, we all know; for, according to this Counsel, when they could not hinder the Settlement, than the great thing they aimed at for many Years, was the breaking in pieces the Constitution of our Churhc by a General Toleration. This Coleman owned at his Trial, and after Sentence, declared, He was of Opinion that Popery might come in, if Liberty of Conscience had been granted. And in several of his Letters, it is to be seen, how earnest the Papists were for Liberty of Conscience. And the Lord Viscount Stafford, That they designed to bring in Popery by Toleration; as may be seen in his Trial.  
And now let any impartial Person judge who did most effectually serve the Papist Designs, those who kept to the Communion of the Church of England, or those who fell into a course of Separation? I will allow what Mr. Baxter saith, That they might use their Endeavours to exasperate the several Parties against each other, and might sometimes press the more rigorous Execution of Laws against them; but than it was to set them at a greater distance from us, and to make them more pliable to a General Toleration. And they sometimes complained, That those who were most averse to this, found themselves under the Severity of the Law, when more Tractable Men escaped, which they have weakly imputed to the Bishops, when they might easily understand the true causo of such a Discrimination.  
But from the whole it appears, That the grand Design of the Papists for many Years was to break in pieces the Constitution of the Church of England; which being done, they flattered themselves with the hopes of great Accessions to their Strength and Party; and in order to this they inflamed the Differences among us, to the utmost height, on purpise to make all the dissenting Parties to join with them for a General Toleration, which they did not question would destroy this Church, and advance their Interest. And it is a most unfortunate Condition our Church is in, That those who design to bring in Popery, and the Dissenters who made so great bustles in the late King's Reign to keep it out, should now both conspire towards the Destruction of our Church, and use all their Art and Industry to undermine and blow up this strongest Bullwork of the Protestant Religion.  
This Reverend and most Learned Person hath also well observed how subtly the Romanists have managed our indiscreet Dissenters Zeal against the Church of England, under a pretence of opposing Popery, to be one of the more likely ways to bring it in. Many Instruments and Engines they made use of in this Design, many ways and times they set about it; and although they met with several Disappointments, yet they never gave it over. And is it not very strange, that when they can scarce appear for themselves, others, out of mere Zeal against Popery, should carry on their Work for them? This seems to be a great Paradox to unthinking People, who are carried away with mere Noise and Pretences, and hope those will secure them most against the fears of Popery, who talk with most Passion and least Understanding against it, whereas no persons do really give them greater Advantages than these do. For where they meet with intemperate Rail, and gross Understandings of the State of the Controversies between them and us, the more subtle Romanists will let such alone to spend their Rage and Fury, and when the heat is over, they will calmly endeavour to let them see how grossly they have been deceived in some things, and so will the more easily make them believe they are as much deceived in all the rest. And thus the East and West may meet at last, and the most furious Dissenters, who would be looked upon as the greatest Adversaries to Popery, become the easiest Converts. This I do really fear will be the case of many Thousands amongst us, who now pass for the most zealous Protestants, if ever (which God forbidden) that Religion should come to be uppermost in England.  
It is therefore of mighty Consequence for preventing the return of Popery, that people rightly understand what it is; for when they are as much afraid of an innocent Ceremony as of real Idolatry, and think they can Worship and Adore the Host on the same grounds, that they may use the Sign of the Cross, or Kneel at the Communion; when they are brought to see their mistake in one Case, they will suspect themselves deceived in the other also. For they who took that to be Popery which is not, will be apt to think Popery itself not so bad as it was represented, and so for want of right Understanding the Differences between us may be carried from one extreme to the other. For when they find the undoubted Practices of the Ancient Church condemned as Popish and Antichristian by their Teachers, they must conclude Popery to be of much greater Antiquity than really it is; and when they can trace it so very near the Apostles times, they will soon believe it settled by the Apostles themselves. For it will be very hard to persuade any considering Men, that the Christian Church should degenerate so soon, so universally, as it must do, if Epsscopal Government, and the use of some significant Ceremonies were any parts of that Apostasy. Will it not seem strange to them, that when some humane Polities have preserved their first Constitution so long without any considerable alteration, that the Government instituted by Christ, and settled by his Apostles, should so soon after be changed into another kind, and that so easily, so insensibly, that all the Christian Churches believed they had still the very same Government which the Apostles left them? Which is a matter so incredible, that those who can believe such a part of Popery could prevail so soon in the Christian Church, may be brought upon the like Grounds to believes that many others did, so mighty a prejudice doth the Principles of our Church's Enemies bring upon the Cause of the Reformation. And those who forego the Testimony of Antiquity, (as all the Opposers of the Church of England must do) must unavoidably run with the Papists, which the Principles of our Church do lead us through.  
For we can justly charge Popery as an unreasonable innovation, when we allow the undoubted Practices and Government of the Church for many Ages after Christ.  
And the Excellent, Learned, and most pious Prelate, Bishop Saunderson, hath observed, That those who reject the usages of our Church, as Popish and Antichristian, when assaulted by Papists, will be apt to conclude Popery the old Religion, which in the purest and primitive Times was professed in all Christian Churches throughout the World: whereas the sober Church of England Protestant is able, by the Grace of God, with clear Evidence of Truth, to justify the Church of England from all imputation of Heresy or Schism, and the Religion thereof, as it stood by Law established, from the like imputation of Novelty. And in this he professes to lay open the inmost thoughts of his Heart in this sad Business, before God and the World: And he further saith, The Dissenting Brethren were great promoters of the Roman Interest among us, in the late Times of Usurpation, by putting their helping hand to the pulling down of Episcopacy. And, saith he, 'tis very well known to many what rejoicing that Vote brought to the Romish Party, how even in Rome itself, they sung their jo-paeans upon the tidings thereof, and said triumphantly, Now the Day is ours, now is the fatal blow given to the Protestant Religion in England. See this in Bishop Saunderson's Preface to his first Volume of Sermons.  
A great deal more to this purpose may be seen in Dr. Stillingfleet's Preface to his Excellent Book, entitled, The unreasonableness of Separation. And though he Printed this Book in the Year 1681. yet, as if he had on him the Spirit of Prophecy when he wrote it, he hath fully discovered the Popish Intrigues, and exposed to public View their Designs and ways of proceeding, as they are now managed, against our Church, in Concurrence with the several Dissenting Parties, who have been made, from the Infancy of the Reformation, the Instruments to effect their Contriving.   

The Advice that the late Earl of Sh—ry and the Lord Cl— d gave the late King, in Company with the Grand Cabal, in the Year 1671. which Cabal were Bu—m, Sh—ry, Are— tun, L— dale, H— is, and Cl— d, taken out of the Dream or Gambol.  
WHilst a confused Chat in the Cabal  
Had many moved, none heard, but speak did all;  
A little Bobtail'd Lord, Urchin of State,  
A Praise-God-bare-bones Peer, whom all Men hate,  
Amphibious Animal, half Fool, half Knave,  
Begged Silence, and this purblind Counsel gave:  
Blessed and best Monarch that e'er Sceptre bore,  
Renowned for Honour, but for Virtue more:  
The Lord spoke last, hath well and wisely shown,  
That Parliaments, nor new, nor old, nor none,  
Can well be trusted longer, for your State  
And Glory of your Crown hates all Checkmate:  
That Monarchy, may from his Childhood grow  
To Man's Estate, France hath us shown. You know  
Monarchy is Divine, Divinity it shows,  
That he goes backward, that not forward goes:  
Therefore go on, let other Kingdoms see,  
Your Wit's their Law, that absolute Monarchy.  
A mixed hodgepodge will now no longer bear,  
Caesar or nothing, you are now brought here;  
Strike then, Great Sir, for these Debates take Wind,  
Remember that Occasion's bald behind.  
For Gain is sure in this, if wisely played,  
And sacred Votes to the Vulgar not betrayed.  
But if the rumour once should get on Wing,  
That we consult to make you absolute King,  
The Plebeians Head, the Gentry forsooth,  
Would straightway snore, and have an aching tooth;  
Lest they, I say, should your great Secret scent,  
And you expose in nulling Parliament:  
I think it safer, and a better skill,  
To obviate than overcome an ill:  
For those that head the Herd, are full as rude,  
When the humour takes, as th' following Multitude.  
Wherefore be quick in your resolves, and when  
You have resolved, execute quicker then.  
Remember your Great Father lost the Game  
By slow procedure, mayn't you do the same?  
An unexpected, unregarded Blow  
Wounds more than ten made by an open Foe.  
Delays do danger breed, the Sword is yours  
By Law declared, what need you other powers;  
We may Impolitic be judged or worse,  
If we can't make the Sword command the purse.  
No Art nor Courtship can your Rule so shape  
Without a force, it must be done by Rape;  
And when 'tis done, to say they cannot help,  
Will satisfy enough the gentle Whelp.  
fanatics they'll to Providence impute  
Their Thraldom, and immediately grow mute;  
For they, poor silly Souls, think the Decree  
From Heaven on them, although from Hell it be.  
Wherefore to gull them, do their hopes fulfil  
With Liberty, they are haltered at your Will.  
Give them but Conventicle room, and they  
Will let you steal their English Man away,  
And heedless be till you your Nets have spread,  
And pulled down Conventicles on their Head.  
Militia then, and Parliaments Cashier,  
A formidable standing Army rear  
To mount you up, and up you soon will be,  
They'll fear who ne'er would love your Monarchy:  
And if they fear, no matter for their hate,  
To Rule by Love becomes a sneaking State.  
Lay by all Fears, care not what People say,  
Regard to these will your Designs betray;  
When by't they can't, what hurt can barking do?  
And in short time we'll spoil their barking too:  
Make Coffee-Clubs talk more of humble things,  
Than State Affairs, and Interest of Kings.  
Thus spoke that ridgling Peer, when one more grave  
That had much less of Fool, but more of Knave,  
Cl— d. Began. Great Sir, it gives no small content  
To hear such Zeal from you 'gainst Parliament;  
Wherefore, though I an Enemy no less  
To Parliaments than they myself profess,  
Yet let me tell you, 'tis a harder thing  
Than they suggest, to make you absolute King.  
Old Building to pluck down, believe it true,  
More danger in it hath, than building new:  
And what shall prop your Superstructure till  
Another you have raised, to suit your Will?  
An Army shall, say they, content; but stay,  
From whence shall this new Army have its Pay?  
For easy and gentle Government awhile  
Appear must to this Kingdom, to beguile  
The People's Minds, and so to make them free  
For raising old, and making better new;  
For Taxes with new Government, all will blame,  
And put the Kingdom sure into a Flame:  
For Tyranny hath no such lovely look  
To take Men with, unless you hid the Hook.  
And no Bait better bides, than present Ease,  
Ease but their Taxes, and do what you please.  
Wherefore all wild debates laid by, from whence  
Shall Money rise to do this vast Expense?  
Call our first thoughts, thus well resolved we  
In other things much better shall agree.  
Join then with Mother-Church, whose Bosom stands  
 to receive you, stretching both her Hands.  
Close but this Breach, and they will let you see  
Her Purse as open as her Arms shall be:  
For, Sacred Sir, by guess I do not speak,  
Of poor she'll make you rich, and strong of weak;  
At Home, Abroad, no Money, no nor Men  
She'll let you lack, turn but to her again.  
And let me add, Great Sir, you know its Season  
Salts all the Notions that we make in Reason;  
And now a Season is afforded us,  
The best e'er came, and most propitious,  
Besides the Sums the Catholics will advance;  
You know what offers you are made by France:  
And to have Money, and no Parliament,  
Most fully Answers your designed intent.  
And thus without tumultuous bruit or huff  
Of Parliaments, you'll Money have enough;  
Which if neglected now, there's none knows when  
Like opportunity may be again,  
For to Extirpate what combined be,  
Both Civil and Religious Liberty.  
There's Money enough you'll have to exalt the Crown,  
Not stooping Majesty to the Country Clown.  
The triple League, I know, will be objected,  
As if that aught to be by us respected.  
But who to Heretic, or Rebel pay'th  
The Truth, engaged by solemn Faith,  
Debaucheth Virtue, by those sacred things  
The Church profaneth, and abuseth Kings;  
Faith, Justice, Truth, Plebeian Virtues be,  
Look well in them, but not in Majesty;  
For public Faith is but a public Thief,  
The greatest Cheat in Nature's vain Belief.   

The Judgement of several eminent Presbyterian Divines, concerning the usefulness of an established Uniformity in the Church, for the Preservation of the Protestant Religion, and touching the Evils of Toleration, how pernicious it is to the true Religion.  
DOctor Cornelius Burgess, in a Sermon before the Commons Nou. 5. 1641. p. 63, etc. thus Preached, I beseech you in the Name of the Great God, whom you serve, to resume and pursue your first thoughts of setting up God and his Ordinances as becomes you, in a regular way, that our Church, and the Government thereof, may be no longer laid waste, and exposed to Confusion, under the plansible pretence, Of not forcing men's Consciences: To put all Men into a course of Order and Uniformity in God's way, is not to force the Conscience, but to set up God is his due place, and to bring all his People into the path of Righteousness and Life.  
Also in a Sermon before the Commons at a public Fast, March: 30. 1642. p. 35. he thus speaks his mind; Be there none of you that foresee the fatal Mischief of leaving all Men to their Liberties in the things of God, and yet want Hearts to use your Skill and Interest, to make haste to settle Matters of Religion, lest you come too late with a Remedy, when the Disease is grown incurable, and the Kingdom grown to that pass (as the grave Historian Livy noted of Rome) that it cannot bear the Malady, nor endure the Cure— p. 46. Do you not see or hear daily of the Disorders, Sects, Rents, and Schisms that every where bud forth already, and threaten all Order, Unity and Government? Give the Water but a passage without speedy making up the Banks, and you know how soon whole Seas will break in upon us, and render all irrecoverable and incurable. If one difficulty occur to day, it will be doubled, yea multiplied to morrow. There is no Hydra so fertile of heads, as Error and Schism, grown to some strength and maturity. It will ask but a short time of Connivance, afterwards there will be no curbing nor shaming of it. Nothing is so confident as Ignorance, impudent as Falsehood and catching as Error.  
In another Sermon before the Commons at a Public Fast, April 30. 1645. pag. 51, 52. he exhorts them thus, Take heed of those spirits of Error, who with fair specious words make Merchandise of you, beguiling unstable Souls. Beware of those Compliances with, and Indulgences to all sorts of Sects and Schisms now pleaded for, both by word and writing; as if it were part of Christ's Legacy, and his people's Liberty to be of what Religion they will. To be tolerated in any Opinions never so erroneous and pernicious (until farther light) that it is the Magistrates duty to protect them in that Liberty, and that the contrary thereunto is to persecute Christ.  
Hath God inserted this as one main branch of his grand Covenant with his people under the Gospel? I will give them one heart, and one way, that they may fear me for ever, Jer. 32.39. that is, That they may all call upon the name of the Lord to serve him with one consent, Zeph. 3.9. Did Christ ascend up on high, and give Gifts unto men, and gave some Apostles, and some Prophets; some Evangelists, and some Teachers, for the perfecting of Saints, for the work of the Ministry, for the edifying of the Body of Christ, till we all come into the unity of the Faith, and is it Persecution and Antichristianism to engage all to Unity and Uniformity? Doth Paul bid the Philippians to beware of the Concision? Phil. 3.2. Doth he beseech the Romans to mark those which cause Divisions and Offences, contrary to the Doctrine which they had received; and avoid them; and that upon this ground, that they who are such, serve not the Lord Jesus but their own bellies; however, by good words, and fair speeches, they deceive the hearts of the simple? Rom. 16.17, 18. Doth he, writing to the Galatians, wish, I would they were cut off that trouble you? Gal. 5.12. And is it such an heinous Offence now for the faithful Servants of Christ, to advise you to the same course? O Heavens! be astonished at this, and blush for the Ignorance of some, and Ignorance of others, that dare so boldly press for such a Toleration, which none but vain destructive Thoughts of Carnal men can look upon without indignation and horror.  
Beware how you harken to these Empyricks and Sirens, who seek to charm the World into a deep sleep, by presenting their Confidence of a Necessity of compliance with all sorts of Sectaries; yea, of trusting the sword in their hands, for fear of losing the godly Party (as too many proudly style themselves, by way of difference, from all that are not of their Opinions and Ways.) What is this but to teach God a new Form of Politics, to proclaim that it is not always safe to hold out the Truth of the Gospel, and to command all men to embrace it, but much safer to halt between two Opinions? Belike King Josiah, went beyond his bounds, when, after himself had sworn a solemn Covenant to the Lord, He made all Judah and Benjamin to stand to it, and made all that were present in Israel to serve the Lord their God? 2 Chron. 34.32, 33. And Asa much more, when he drew all the people into a Covenant, That whosoever would not seek the Lord God of Israel should be put to death, whether small or great, man or woman. 2 Chron. 15.13. But the ample and transcendent Commendations, which the Lord gives unto these pious Kings, especially in reference to their Sincerity and Zeal of reforming and settling of Religion, in one uniform way, may sufficiently warrant and encourage all Religious Magistrates to take care, That all under their Government should serve the Lord with one shoulder; this being not a Tyranny over men, but the Privilege of the Gospel. Settle this in your hearts. God's truth, the true Worship and Discipline of Christ set up and established in one uniform way, never prejudiced any Nation or State, (where it had free passage) in any the least degree, but hath ever been their Safety, Happiness and Honour. It is error (how much soever cried up) not Truth, (how much soever cried down and blasphemed) that makes and foments Factions and Rents— Let people enjoy their just Privileges and Liberties, wherewith Christ hath made them free, not such Licentiousness as is abused for a cloak of Naughtiness.  
Dr. William Good, in a Sermon before the Commons, March 26. 1645, declares his mind thus. I doubt not but your Souls abhor that bloody tenet to the Souls of men, That it is the duty of the Magistrate to tolerate all Religions?— What is it that shall be unlawful, if this be lawful for every Man, to make a Law and Religion for himself?— Such allowance would prove destructive to Holiness both Personal and Domestical. Omnis Religio & nulla Religio; a Toleration of all Religions, would soon dwindle into no Religion. (Much more to this purpose may be seen in this Sermon.)  
Mr. Thomas Case in his Sermon before the Commons May. 26. 1647. pag. 33. etc. saith, Liberty of Conscience (falsely so called) may in good time improve itself into Liberty of Estates, Liberty of Houses, and Liberty of Wives, and in a word, Liberty of Perdition of Souls and Bodies. This only would I know of you, are Idolaters, Heretics, Blasphemers and Seducers, Evil-doers? If so, then look to your charge. Rom. 13.4. Ruler's must be a terror to Evil-doers, unless you mean to bear the Sword in vain. And if you will, God will not; and if God take the Sword into his own hand once, he will smite to purpose, and execute vengeance throughly both upon the Evil-doers, and upon you that have not been a terror to them. Oh therefore up and be doing, that you may deliver the Kingdom out of the hand of the Lord, for it is a fearful thing to fall into the hands of the Living God. O let not your Patience be interpreted a Connivance, and your Connivance be taken for a Toleration; it may be the Kingdom's ruin, but it will be your Sin.  
Also in his Sermon before the Commons, February 19 1645. pag. 25. he thus addresseth to them. Fathers and Brethren, how will you call this keeping of Covenant with God? had we a Parliament of Apostate julian's, of whom it is reported, that at what time he opened the Temples of the Heathenish Gods, he set open the Christian Churches, called home all the Christians that were banished, both Orthodox and Heretic, and gave them (as we call it) Liberty of Conscience, but as Austin more truly phraseth it, Libertatem perditionis, Liberty to destroy themselves, for that was his policy and end, namely, by Liberty of all Religions, to destroy the true, and the Professors of it too. If we had a Parliament of careless Gallio's we should not wonder, etc.  
Mr. George Hughes, late Minister of Plymouth, in his Sermon before the Commons May 26. 1647. p. 34, preached thus, I must say that Toleration must be a destructive Principle to the State or Church wherever it be allowed; experience hath showed us no less in Kingdoms and Churches called by God's name.— Ye Servants of Christ take heed of yielding to the pretences of Conscience; The Devil and not Christ hath his throne there; and no stronger hold for him than Conscience, if he once takeit; Christ will not suffer him to shelter there; therefore you may not, so much as in you lieth.  
Object. Do not other States, and some of the united Provinces, tolerate all these Heresies, and protect them, and yet they prosper, who more?  
Answ. I desire not to meddle with other States, unless I might do them good. But,  
1. Can any Man say, that Prosperity is a sign peculiar to Truth? then let Rome come in and speak more than any for outward Prosperity.  
2. Are not spiritual Wickednesses as odious to God as carnal? and are not these Heresies, such which God condemns as works of the Flesh inconsistent with Christ's Kingdom?  
3. Hath God made an end of visiting Nations for the Sins of them? when God hath done judging, were a better time to urge this Example than now. I pray God the evil day may not overtake these States, the good God cause the cup of trembling to pass by them, and purge their inquities peaceably; but I am pressed in Spirit to say, God hath not spared such State polities which have sought their own rise by the ruin of God's Truth. Witness Jeroboam the Son of Nebat who made Israel to sin; and as Seneca saith, Qui non vetat peccare cum potest, jubet, he bids sin, that doth not hinder it, when he can.— God's Truth, my beloved, and not Man's example must be the Rule.— If Heresies yet must be, let us mourn for what we cannot help. It is a miserable Necessity, when not allowed. It will be rejoicing in Iniquity either for Church or State wilfully to tolerate.  
Mr. Edmund Calamy, in his Sermon before the Lord Mayor, January 14. 1645. pag. 3. makes this Lamentation. The Churches of Christ lie desolate, Church-reformation is obstructed, Church-discipline unsettled, and Church-divisions increased. The famous City of London is become an Amsterdam, Separation from our Churches is countenanced, Toleration is cried up, Authority lieth asleep. And pag. 4. Divisions, whether they be Ecclesiastical or Political in Kingdoms, Cities or Families, are infallible causes of ruin to them. See Mark 3.24, 25.  
Again pag. 14. Hereby the hearts of people are mightily distracted, many are hindered from Conversion, and even the Godly themselves have lost much of the power of Godliness in their lives. I say the hearts of people are mightily disturbed, while one Minister preacheth one thing as a Truth of the Gospel, and another Minister preacheth the quite contrary with as much confidence as the former.  
Pag. 17. If Divisions be so destructive to Kingdoms, Cities and Families, this reproveth those that are the Authors and Fomenters of these Divisions, that are now among us. These are the jincendiaries of England. If he that sets one house a fire deserveth hanging, much more they that set a whole Kingdom on fire. If he that murders one Man, must be put to death, much more he that murders three Kingdoms, mark them (saith the Apostle Rom. 16.17.) that cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them, avoid them as the greatest enemies of England; these are like the Salamander that cannot live but in the fire of Contention, These are of a Jesuitical Spirit, and no doubt the heads and hands of the Jesuits are in all our Divisions.  
Pag. 33. Take heed of the Land-destroying opinion of those that plead for an unlimited Toleration of all Religions, even of Turcism, Judaisme, etc. the Lord keep us from being poisoned with such an Error. Our Saviour's saying in Matth. 12.25. riseth up against it, Every Kingdom divided against itself is brought to desolation, for it will divide Kingdoms against itself, it will rend it in a thousand pieces, it is a Doctrine that overthroweth all Church-Government, bringeth in confusion, and openeth a wide door unto all Irreligion and Atheism. For at the same door that all false Religions came in, the true Religion-will quickly get out, and if it be as good for a Man to live where nothing is lawful as where all things are lawful, surely it is every way as uncomfortable to live where there are all Religions, as where there is no Religion at all.  
Pag. 37. It is your Duty, right Honourable, whom God hath entrusted with great Power, to suppress these Divisions and Differences in Religion, by your Civil Authority, as far as you are able, lest you are accessary unto them. For God hath made you, Custodes utriusque Tabulae, Keepers not of the Second Table only (as some fond imagine) but of the First Table also; and not only Keepers, but, Vindices utriusque Tabulae, Punishers also of those that transgress against either of them; For you are the Ministers of God for good, and Revengers to execute wrath upon him that doth evil, Rom. 13.4. And God hath deputed you for the punishment of evil-doers, and for the praise of them that do well, 1 Pet. 2.19. There be some that would blot out half your Commission, and restrain this good and evil to eivil good, and to evils only against Men: But this is against that general Rule, Non est distinguendum, ubi lex non distinguit, Where the Law doth not distinguish, there must not we distinguish. Tell me, I beseech you, shall it be lawful for Magistrates to punish those that destroy men's Souls? Shall they be blamed for suffering Men to draw away people from Obedience to the Laws of the Land and to themselves, and not also for suffering Men to draw away People from the Truth of the Gospel, and from the ways of God; such as Hymineus and Philetus, who overthrew the Faith of some, and their words eat as a Canker? Shall Christian Magistrates take up the Maxim of Tiberius, Deorum injurias Diis curae esse; Let God himself take care to vindicate himself from Injuries committed against God? as for me, I will (just like Gallio) take care of none of these things. Can Christian Ears endure such Language? Doth not God Prophesy, Isaiah 49.23. That in the New-Testament Kings shall be our Nursing-fathers', and Queens our Nursing-mothers'? And how can a ChrisTain Magistrate discharge that Duty aright, if he hath not Power from God to punish those that would poison the Souls of his weak Children with Heresies and soul-destroying Opinions?  
Object. Will you allow the Magistrate to Tyrannize over men's Consciences?  
Answer. By no means; but I believe it is the Duty of Magistrates to keep Men from infecting their Subjects with soul-destroying Errors. If thou hast an heretical Opinion, have it to thyself, and the Magistrate will not, nay, cannot meddle with thy private Conscience. But if thou labourest to Infect others with thy grace-destroying Opinions, I doubt not but the Magistrate is bound to keep thee from spreading thy Infection, to the undoing of the Souls of his Subjects. If he may lawfully shut up a Man that hath the Plague upon his Body, that he may not Infect others; why not a Man that hath the Plague of heresy upon his Soul, that so he may not destroy the Souls of Thousands? Shall a Master of a Family have nower to put away a Servant that is tainted with a gross Opinion, and yet not be called a Tyrant over that Servants Conscience? And shall not the Chief Magistrate of a Kingdom have power to put out of his Kingdom (at least shut up from doing hurt) one that is his Subject, and polluted with blasphemous, heretical, idolatrical Opinions? Is not the Kingdom the Magistrate's House and Family?  
In another Sermon before the Commons, Octob. 22. 1644. Pag. 26. Mr. Calamy preached thus; This is a certain Rule, That all the Sins of the Kingdom, which are committed by your Connivance or Allowance, are the Parliament-Sins, and they call for a Parliament Repentance; and therefore, I beseech you, search and try your hearts, and consider how far you are accessary to the Sins of the Kingdom, that so you may be wrought up, not only to a personal, but a Parliament Humiliation— If you do not labour according to your Duty and Power, to suppress the Errors and Heresies that are spread in the Kingdom, all these Errors are your Errors, and these Heresies are your Heresies, they are your Sins, and God calls for a Parliamentary Repentance from you for them this Day. You are the Anabaptists, you are the Antinomians, and it is you that hold, That all Religions are to be Tolerated, etc. These are your Errors if they spread by your Connivance; for the Sins of old Eli's Sons are imputed to Eli himself: And when the Israelites had profaned the Sabbath, Nehemiah told the Nobles of judah, That it was they that did profane it, because they suffered the people to profane it, Nehem. 13.17.  
Mr. Richard Baxter in his Holy Commonwealth, Addition to Pref. Prop. 6. (London Printed for Tho. Vnderhill) saith It was none of the old Cause that the People should have Liberty, and the Magistrate should have no Power, in all Matters of God's Worship, Faith and Conscience; and as it is not the old Cause, so it is not a good cause; for, First, it contradicteth the express Revelation of the Will of God in the Holy Scriptures. Moses had to do in Matters of Religion as a Magistrate, and so the Ruling Elder that assisted him, and so had the Kings of Isruel and Judah, as it is well known; insomuch, that in Asa's Days, they covenanted to put him to Death that would not seek the Lord God of Israel— Law and Providence are quite changed, if toleration of false Worship, and other abuses of Religion, tend not to the Ruin of the Commonwealth. It tends also to the destruction of the Church and men's Souls, if all hae leave to do their worst, to Preach up Infidelity, Mahometanism, Popery, or any other false Doctrine or Worship, against the great and necessary Truths.  
I leave it therefore to the Judgement of all Men, that are not fast asleep in their security, and utterly unacquainted with the advantages of the Papists, whether this design of engaging the Magistrate by a Fundamental Constitution, not to meddle with Matters of Faith and Worship, but leave them all to Christ alone, be not the present setting up of Popery in England, and the delivering all the Fruit of our Labours, Prayers, and Victories into the Papists Hands.  
‛ Object. But Liberty for Popery and Prelacy is still excepted.  
Answ. By whom?— But if there had been an exception against Popery, etc. put in, it would have been to little purpose, as long as a general Rule is laid down that condemneth that Exception: For if it be the standing Rule, That Matters of Religion and Faith, and all Matters of Worship, are out of the Magistrates Power; to say then, that Popery shall be excepted from Liberty, is to say, The Magistrate shall intrude into the proper Office of Christ to restrain the Papists.  
Mr. Matthew Newcomen, in a Sermon before the Parliament, Sept. 12. 1644. Page 31. saith, No Reformation of Religion now, now nothing will satisfy some, but a Toleration of all Religions, and all Opinions. Church-Government and Discipline is to some a Fiction, to others a Tyranny and Persecution. Ah Brethren, this is a provocation, and will be a provocation; for this God may turn us into the Wilderness again.  
Page 36. — We are come to downright Libertinism. There are two Opinions, which, if encouraged, will open a Door to Turcism, Judaisme, Atheism, Polytheism, any monster of Opinion. The one is, That every Man is to be lest to the Liberty of his own Religion, an Opinion most pernicious and destructive as to the Souls of Men, so to the Common-weal of the Kingdom.— That Liberty of believing what Men will (or of holding what Faith they please) is no other than a Liberty of Erring, and of erring in a matter that concerns the eternal Salvation of the Soul, wherein to err cannot but be most dangerous and destructive— Diversity of Religion disjoints and distracts the minds of Men, and is the seminary of perpetual Hatreds, Jealousies, Seditions, Wars, if any thing in the World be, and in a little time; either a Schism in the State begets a Schism in the Church, or a Schism in the Church begets a Schism in the State; that is, either Religion and the Church is prejudiced by civil Contentions, or Church Controversies and Disputes about Opinions, break out into Civil Wars. Men will at last take up Swords and Spears instead of Pens, and defend by Arms, what they cannot do by Arguments. Once for all, It is the preservation of Religion, and Reformation of it, which you have covenanted to endeavour, and not a Liberty of Opinion, that will consist with neither: It is the Extirpation of Heresy and Schism that you have covenanted, which if it be connived at, why doth the Apostle reprove the Corinthians for their Schism so much? and why doth the Lord Jesus commend the Angel of the Church of Ephesus, for trying those which said they were Apostles, and were not? And why is the Angel of the Church of Thyatira reproved for suffering that Woman jezebel, who called herself a Prophetess, to teach and seduce? If once we come to this, that any Man be suffered to teach what he pleaseth, to seduce whom he list, to be of what Faith or Religion seems good in his own Eyes, farewel Covenant, farewel reformed Religion, farewel the Peace and Glory of England, if that day once come.— It is not usual, nay, it is not possible, that they which love God sincerely, should desire to cherish differing Religions: For it is most certain, He that admits contrary Religions, believes neither of them.  
In another Sermon at Paul's, Feb. 8. 1645. p. 12. Mr. Newcomen saith, If it be lawful for every Man to entertain and hold what Opinion he pleaseth, how differing soever from the Opinion and Judgement of the rest of the Church; yet because this is his Opinion and his Judgement is persuaded of it, he must follow his own Judgement, and that this Liberty of practising his Judgement, be as some say Liberty of Conscience, part of the Liberty purchased by Jesus, and to restrain it, is, in their Language, Persecution, Tyranny, etc. If this were true, surely Paul did very ill to charge the Corinthians with so much Authority, to be of the same mind, and of the same Judgement 2 Cor. 13.11. Might not some among the Corinthians have said to Paul, This is a hard usage, this is to rack a low Man to the same length with a taller, and to cut a tall Man to the stature of one that is low? (as Procrustes did by his Guests to suit his Bed.) What the same Judgement, and the same Mind? Will not Paul allow difference of Lights and Sights? Might not some one among the Corinthians have said, What if I am of Opinion that there is no Resurrection, what hath Paul or any Man to do with that? It is my Conscience, and it is my Liberty, what hath any Man to do with my Conscience, more than I with his? Might not Hymeneus have said, What if it be my Opinion, That the Resurrection is passed already, 2 Tim. 2.18. what hath Paul to do with that? Yes, saith Paul, If ye persist obstinate I will Excommunicate you, I will deliver you up to Satan, that you may learn not to blaspheme, 1 Tim. 1.20. Certainly this shelter, this Asylum of Error, falsely called Liberty of Conscience, was not thought of in former Times.  
See more of the sinfulness and very mischievous Consequences of Toleration in the Book of the Learned Presbyterian Minister, Mr. Thomas Edward's, entitled, The casting down of the last and strongest hold of Satan, or a Treatise against Toleration, and pretended Liberty of Conscience; wherein, by Scripture, sound Reason, Fathers, Schoolmen, Casuists, Protestants, Divines of all Nations, Confessions of Faith of the reformed Churches, Ecclesiastical Histories, and constant Practice of the most pious and wisest Emperors, Princes, States, the best Writers of Politics, the Experience of all Ages, yea, by divers Principles and Proceed of Sectaries themselves, as Donatists, Anabaptists, Brownists and Independants, the unlawfulness and mischief in a Christian State or Kingdom, both of an universal Toleration of all Religions, and of a limited or bounded, of some Sects only, are clearly proved and demonstrated, with all the material Grounds and Reasons, brought for such Tolerations, fully answered. Printed 1647.   

Mr. Edmund Calamy his Opinion concerning the Sinfulness of Separating from the public Assemblies.  
Take heed of separating from the Public Assemblies of the Saints: I have found by experience, that all our Church Calamities have sprung from this Root. He that separates from the public Worship is like a man tumbling down a Hill, and never leaving till he comes to the bottom of it. I could relate many sad Stories of persons professing Godliness, who out of dislike to our Church-meetings, began at first to separate from them, and after many Changes and Alterations, were turned some of them Ranters, some Quakers, some Anabaptists, some direct Atheists. But I forbear; you must hold Communion with all those Churches with which Christ holds Communion; you must separate from the Sins of Christians, but not from the Ordinances of Christ. Take heed of Unchurching the Churches of Christ, lest you prove Schismatics instead of being true Christians. Mr. Edmund Calamy 's Godly Man's Ark, Epist. Dedic. to the Parish of Aldermanburic, Direction Fourteenth.   

A Sentence of Mr. Richard Baxter concerning the evils and great danger of leaving Parish Churches.  
Consider this; 'Tis the Judgement of some, That thousands are gone to Hell, and ten thousands upon their march thither, that in all probability had never come there, if they had not been tempted from the Parish Churches, for the enjoyment of Communion in a purer Church. Mr. Richard Baxter 's Epist. to separate Congregations.   

Mr. Baxter his Sense of the Evils of different Rites and Opinions, and of the necessity of Uniformity to preserve the Church.  
From diversity in Opinion, and external Rites, resulteth Dislike, thence Enmity, thence Opposition, thence Schism in Church, and Sedition in State, the State not standing secure without the Church, nor the Church without Unity, nor Unity without Uniformity.   

Votes of the Honourable House of Commons, Feb. 5. 1662. upon reading his Majesty's gracious Declaration and Speech, etc.  
Die Mercurii 25. Feb. & Regni Car. 2. Regis 15o.  
Resolved nemine contradicente,  
THAT the humble Thanks of this House be returned to his Majesty, for his Resolution to maintain the Act of Uniformity.  
Resolved also, That it be presented to the King's Majesty, as the humble Advice of the House, That no Indulgence be granted to the Dissenters from the Act of Uniformity. Part of their Address, which contains their Reasons against Toleration, is as followeth.  
— After all this we most humbly beseech your Majesty to believe, that it is with extreme unwillingness and reluctancy of Heart, that we are brought to differ from any thing which your Majesty hath thought sit to propose. And though we do no way doubt, but that the unreasonable Distempers of men's Spirits, and the many Mutinies and Conspiracies which were carried on, during the late intervals of Parliament, did reasonably incline your Majesty to endeavour by your Declaration to give some allay to those ill Humours, till the Parliament assembled, and the hopes of Indulgence if the Parliament should consent to it, especially seeing the Pretenders to this Indulgence did seem to make some Titles to it, by virtue of your Majesty's Declaration from Breda. Nevertheless, we your Majesty's most Dutiful and Loyal Subjects, who are now returned to serve in Parliament from those several Parts and Places of your Kingdom, for which we are chosen, do humbly offer to your Majesty's great Wisdom, That it is in no sort advisable, that there be any Indulgence to such Persons, who presume to descent from the Act of Uniformity, and the Religion established.— We have also considered the Nature of the Indulgence proposed, with reference to these Consequences which must necessarily attend it.  
It will establish Schism by a Law, and make the whole Government of the Church precarious, and the Censures of it of no moment or consideration at all.  
It will expose your Majesty to the restless importunity of every Sect or Opinion, and of every single Person also, who shall presume to descent from the Church of England.  
It will be a cause of increasing Sects and Sectaries, whose numbers will weaken the true Protestant Profession so far, that it will at least be dissicult for it to defend itself against them: And which is yet farther considerable, Those numbers which by being troublesome to the Government, find they can arrive to an Indulgence, will as their numbers increase, be yet more troublesome, that so at length they may arrive to a general Toleration, and in time some prevalent Sect, will at last contend for an Establishment, which for aught 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 proceed of the Laws of England.  
Lastly it is humbly conceived, that the Indulgence proposed, will be so far from tending to the peace of the Kingdom, that it is rather likely to occasion great disturbance. And on the contrary, that the asserting of the Laws, and the Religion established, according to the act of Uniformity, is the most probable means to produce a settled Peace and Obedience throughout the Kingdom. Because variety of professions in Religion, when openly divulged, doth directly distinguish men into Parties, and withal gives them opportunity to count their numbers, which considering the Animosities that out of a Religious Pride will be kept on foot by the several Factions, doth tend directly and inevitably to open Disturbance.  
Nor can your Majesty have any security that the Doctrine or Worship of the several Factions, which are all governed by a several Rule, shall be consistent with the Peace of the Kingdom.  
And if any Persons shall presume to disturb the Peace of the Kingdom, we do in all humility declare, That we will for ever, and in all occasions, be ready with our utmost endeavour and assistance to adhere to, and serve your Majesty according to our bounden Duty and Allegiance.  
These impregnable and unanswerable Reasons did the excellent Members of that House allege against Toleration; Reasons full and clear, carrying with them all the advantages of strength and evidence, and, as Dr. Tompkins said deservedly of them, in his Pleas for Toleration discussed. These renowned Gentlemen did then show, that they were able with their Pens to give an account of that Cause, for which very many of themselves, and Fathers did honourably draw their Swords, and knew very well how to assert that Church by all the Rules of Christian Prudence, as well as they did formerly set inimitable patterns of Christian Courage in suffering for it. In these we may see and admire how those glorious Worthies came up to the Greatness of themselves, and of the Argument; and indeed they were both worthy of one another, they to defend, and that to be defended. And as nothing was ever better penned than those Reasons, so there was scarce ever a better occasion. The best Church in Europe was then bore witness to by the best House of Commons which ever sat in this Nation. And these Votes shall ever remain as a lasting Monument, not only of their Zeal and Religion, but of the incomparable Endowments and Abilities of those who drew them up.    

A LETTER OF THE MINISTERS Of the CITY of LONDON, Presented the First of January, 1645. to the Reverend Assembly of Divines sitting at Westminister, by Authority of Parliament, against TOLERATION.  
To our Reverend, Learned, and Religious Brethren, the Prolocutor, and the rest of the Divines assembled, and now sitting at Westminster by Authority of Parliament, these present.  
Reverend and beloved Brethren,  
WE are exceedingly apprehensive of the desirableness of the Church's Peace, and of the pleasantness of brethren's Unity, knowing that when Peace is set upon its proper basis, viz. Righteousness and Truth, it is one of the best possessions, both delectable and profitable; like Aaron's Ointment, and the Dew of Hermon. It is true, by reason of different lights and different sights among Brethren, there may be dissenting in opinion; yet why should there be any separating from Church Communion? The Church's Coat may be of divers colours, yet why should there be any rent in it? Have we not a touchstone of Truth, the good word of God; and when all things are examined by that word, then that which is best may be held fast; but first they must be known and then examined afterward. If our dissenting Brethren, after so many importunate Entreaties, would have been persuaded (either in zeal to the Truth, or in sincere love to the Church's Peace and Unity among Brethren, or in respect to their own reputation by fair and ingenuous dealing, or in conscience to their promise made with the Ministers of London now five years since, or any such like reasonable consideration) at last to have given us a full Narrative of their Opinions, and grounds of their Separation, we are persuaded they would not have 'slud at such a distance from us as now they do: But they chose rather to walk by their own private lights, than to unbosom themselves to us their most affectionate Brethren, and to set themselves in an untrodden way of their own, rather than to wait what our covenanted Reformation, according to the Word of God and Examples of the best Reformed Churches, would bring forth. But the offence doth not end here, it is much that our Brethren should separate from the Church, but that they should endeavour to get a warrant to authorise their separation from it, and to have liberty (by drawing Members out of it) to weaken and diminish it, till (so far as lies in them) they have brought it to nothing; this we think to be plainly unlawful, yet this we understand is their present design and endeavour. Wherefore (Reverend Brethren) having bad such large experience of your Zeal of God's Glory, your care of his afflicted Church, your earnest endeavours to promote the complete Reformation of it, and of your ready concurrence with us in the improvement of any means that might be found conducible to this end; we are bold to hint unto you these our ensuing Reasons against the Toleration of Independency in this Church.  
I. The desires and endeavours of Independents for a Toleration are at this time extremely unseasonable and preproperous: for,  
1. The Reformation of Religion is not yet perfected and settled among us according to our Covenant. And why may not the Reformation be raised up at last to such purity, and perfection that truly tender Consciences may receive abundant satisfaction for aught that yet appears?  
2. It is not yet known what the Government of the Independents is, neither would they ever yet vouchsafe to let the World know what they hold in that point, though some of their party have been too forward to challenge the London Petitioners as led with blind Obedience, and pinning their Souls upon the Priest's sleeve, for desiring an establishment of the Government of Christ, before there was any model of it extant.  
3. We can hardly be persuaded, That the Independents themselves (after all the stirs they have made amongst us) are as yet fully resolved about their own way wherewith they would be concluded, seeing they publish not their model (though they are nimble enough in publishing other things) and they profess Reserves, and new Lights, for which they will (no doubt) expect the like Toleration, and so in insinitum. It were more seasonable to move for Toleration when once they are positively determined how far they mean to go, and where they mean to stay.  
II. Their desires and endeavours are unreasonable and unequal in divers regards.  
1. Partly because no such Toleration hath hitherto been established (so far as we know) in any Christian State by the Civil Magistrate.  
2. Partly because some of them have solemnly professed, That they cannot suffer Presbytery; and answerable hereunto is their practice in thoses places where Independency prevails.  
3. And partly because to grant to them and not to other Sectaries who are free born as well as they, and have done as good service as they to the Public (as they used to plead) will be counted Injustice and great Partiality; but to grant it unto all will scarce be cleared from great Impiety.  
III. Independency is a Schism; for,  
1. Independents do departed from our Churches, being true Churches, and so acknowledged by themselves.  
2. They draw and seduce our Members from our Congregations.  
3. They erect separate Congregations under a separate and undiscovered Government.  
4. They refuse Communion with our Churches in the Sacraments.  
5. Their Ministers refuse to Preach among us as Officers.  
6. Their Members, if at any time they join with us in hearing the Word and Prayer, yet they do it not as with the ministerial Word and Prayer, not as Acts of Church Communion.  
Now we judge that no Schism is to be tolerated in the Church, 
† Schisms.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 1.10. 1 Cor. 12.25. 
* Divisions.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 6.17. with 1 Cor. 3.3. Gal. 5.20.  
iv Many mischiefs will inevitably follow upon this Toleration, and that both to Church and Commonwealth.  
First, To the Church, as,  
1. Causeless and unjust revolts from our Ministry and Congregations.  
2. Our People's minds will be troubled, and in danger to be subverted, as Acts 15.24.  
3. Bitter heart-burnings among brethren will be fomented and perpetuated to posterity.  
4. The godly, painful and Orthodox Ministry will be discouraged and despised.  
5. The life and power of Godliness will be eaten out by frivolous disputes and vain janglings.  
6. The whole course of Religion in private families will be interrupted and undermined.  
7. Reciprocal duties between persons of nearest and dearest relations will be extremely violated.  
8. The whole work of Reformation, especially in Discipline and Government, will be retarded, disturbed, and in danger of being made utterly frustrate and void, whilst every person shall have liberty upon every trivial discontent at Presbyterial Government and Churches, to revolt from us and list themselves in separated Congregations.  
9 All other Sects and Heresies in the Kingdom will be encouraged to endeavour the like Toleration.  
10. All other Sects and Heresies in the Kingdom will safeguard and shelter themselves under the wings of Independency, and some of the Independents in their Books have openly avowed, that they plead for Liberty of Conscience as well for others as themselves.  
11. And the whole Church of England in short time will be swallowed up with distraction and confusion. And God is not the Author of Confusion but of Peace, 1 Cor. 14.33.  
Secondly, To the Commonwealth. For,  
1. All these mischiefs in the Church will have their proportionable influence upon the Commonwealth.  
2. The Kingdom will be woefully weakened by scandals and Divisions, so that the enemies of it both Domestical and Foreign will be encouraged to plot and practise against it.  
3. It is much to be doubted, lest the power of the Magistrate, should not only be weakened, but even utterly overthrown, considering the principles and practices of Independents, together with their compliance with other Sectaries, sufficiently known to be Anti-Magistratical.  
V Such a Toleration is utterly repugnant and inconsistent with that solemn League and Covenant for Reformation and Defence of Religion, which not only both Houses of Parliament, but also persons of all sorts in both Kingdoms of England and Scotland have subscribed, and with hands lifted up to the most high God have sworn: Which Covenant likewise both you, and we, and those that most earnestly pursue the establishment of this Toleration, have made, (or should have made) in the presence of Almighty God the searcher of all hearts, with a true intention to perform the same as we shall answer at that great day, when the secrets of all hearts shall be disclosed. For,  
1. This is opposite to the Reformation of Religion according to the Word of God, and the example of the best Reformed Churches, Article 1.  
2. It is destructive to the three Kingdoms nearest conjunction and uniformity in Religion and Government, which might lead us and our Posterity after us as brethren to live in Faith and Love, Art. 1.  
3. It is plainly contrary to that extirpation of Schism, and whatsoever shall be found contrary to sound Doctrine, and the power of Godliness, which we have sworn sincerely, really, and constantly to endeavour without respect of persons, Art. 2.  
4. Hereby we shall be involved in the guilt of other men's sins, and thereby be endangered to receive of their plagues, Art. 2.  
5. It seems utterly impossible (if such a Toleration should be granted) that the Lord should be one, and his name one in the three Kingdoms, Art. 2.  
6. This will palpably hinder the Reformation of Religion; Inevitably divide one Kingdom from another, and unhappily make Factions and Parties among the people, contrary to this League and Covenant, of which evil offices whosoever shall be found guilty, are reputed in the words of the Covenant, Incendiaries, Malignants, or evil Instruments, to be discovered, that they may be brought to public Trial, and receive condign Punishment, Art. 4. and 5.  
These are some of the many considerations which make deep impression upon our Spirits against that great Diana of Independents, and all the Sectaries so much cried up by them in these distracted times, viz. A Toleration, A Toleration. And however, none should have more rejoiced than ourselves in the establishment of a brotherly, peaceable and Christian Accommodation; yet this being utterly rejected them, we cannot dissemble how upon the forementioned grounds, we detest and abhor the much endeavoured Toleration. Our bowels, our bowels are stirred within us, and we could even drown ourselves in tears, when we call to mind how long and sharp a travel this Kingdom hath been in for many years together, to bring forth that blessed fruit of a pure and perfect Reformation, and now at last, after all our pangs, and dolours, and expectations, this real and thorough Reformation is in danger of being strangled in the birth by a lawless Toleration that strives to be brought forth before it.  
Wherefore (Reverend and beloved Brethren) we could not satisfy ourselves till we had made some discovery of our thoughts unto you about this matter, not that we can harbour the least jealousy of your zeal, fidelity, or industry in the opposing and extirpating of such a root of gall and bitterness as Toleration is and will be, both in present and future ages; but that we may, what lies in us, endeavour mutually to strengthen one another's resolutions against the present growing evils, and that our Consciences may not smite us another day for sinful silence, or sluggish deficiency in any point of duty tending to the Glory of Christ, Honour of the Truth, Peace of the Church, Perfection of Reformation, Performance of our Covenant, and benefit of present and succeeding Generations.  
From Zion Coll. London, Decemb. 18. 1645. Subscribed by us your affectionate Brethren, and Fellow-labourers in the work of the Ministry, to whom Truth and Peace is very precious.   

Sir Fr. Walsingham's Letter to Monsieur Critoy, concerning the Queen's Proceed against both Papists and Puritans.  
SIR,  
WHereas you desire to be advertized, touching the proceed here in Ecclesiastical Causes, because you seem to note in them some Inconstancy and Variation, as if we inclined sometimes to one side, and sometimes to another; and as if that Clemency and Lenity were not used of late, that was used in the beginning: All which you imputed to your own superficial Understanding of the Affairs of this State, having, notwithstanding Her Majesty's doing in singular Reverence, as the real Pledges which she hath given unto the World of her Sincerity in Religion, and of the Wisdom in Government, well meriteth.  
I am glad of this occasion, to import that little I know in that Matter unto you, both for your own Satisfaction, and to the end you may make use thereof, towards any that shall not be so modestly and reasonably minded as you are.  
I find Her Majesty's Proceed to have been grounded upon two Principles.  
The one, That Consciences are not to be forced, but to be won and reduced by force of Truth, with did of Time, and use of good means of Instructions and Persuasion.  
The other, That Causes of Consciences, when they exceed their bounds, and grow to be matter of Faction, lose their Nature, and that Sovereign Princes ought distinctly to punish their Practices and Contempt, though coloured with the pretences of Conscience and Religion.  
According to these Principles, Her Majesty coming to the Crown, utterly disliking the Tyranny of Rome, which had used by Terror and Rigour to settle Commandments of men's Faith and Consciences; tho', as a Princess of great Wisdom and Magnanimity, She suffered but the Exercise of one Religion; yet her Proceed towards the Papists was with great Lenity, expecting the good Effects which Time might work in them; and therefore Her Majesty revived not the Laws made in the 28th. and 35th. of her Father's Reign, whereby the Oath of Supremacy might have been offered at the King's pleasure to any Subject, so he kept his Conscience never so modestly to himself, and the refusal to take the same Oath, without further Circumstances, was made Treason. But contrariwise, Her Majesty not liking to make Windows into men's Hearts and secret Thoughts, except the abundance of them did overflow into overt and express Acts or Affirmations, tempered Her Law so, as it restraineth every manifest Disobedience, in impugning and impeaching, advisedly and maliciously, Her Majesty's Supreme Power, maintaining and extolling a Foreign Jurisdiction: And as for the Oath, it was altered by Her. Majesty, into a more grateful Form: The hardness of the Name and Appellation of Supreme Head, was removed, and the Penalty of the refusal thereof, turned only to disablement to take any Promotion, or to exercise any Charge, and yet of Liberty to be reinvested therein, if any Man should accept thereof, during his Life. But after, when Pius Quintus Excommanicated Her Majesty, and the Bulls of Excommunication were published in London, whereby Her Majesty was in a sort proscribed, and that thereupon as upon a principal motive or preparative, followed the Rebellion in the North, yet because the ill Humours of the Realm were by that Rebellion partly purged, and that she feared at that time no foreign Invasion, and much less the attempt of any within the Realm, not backed by some potent Power and Succour from without, She contented herself to make a Law against that special Case of bringing in, and publishing any Bulls, or the like Instruments; whereunto was added a Prohibition, upon pain, not of Treason, but of an inferior degree of punishment, against the bringing of the Agnus Dei's, and such other Merchandise of Rome, as are all known, not to be any essential part of the Romanists Religion, but only to be used in practice, as Love-tokens, to inchant and bewitch the People's Affections from their Allegiance to their natural Sovereign. In all other Points Her Majesty continued her former Lenity: But when about the Twentieth Year of Her Reign, She had discovered in the King of Spain an intention to invade Her Dominions; and that a principal part of the Plot, was to prepare a Party within the Realm, that might adhere to the Foreigner; and that the Seminaries began to blossom, and to send forth daily Priests, and professed Men, who should by Vow taken at Shrift, reconcile her Subjects from their Obedience, yea, and bind many of them to attempt against Her Majesty's Sacred Person; and that, by the Poison which they spread, the Humours of most Papists were altered, and that they were no more Papist in Conscience, and of Softness, but Papist in Faction: Then were there new Laws made, for the Punishment of such as should submit themselves to such reconcilements, or renunciation of Obedience. And because it was a Treason carried in the Clouds, and in wonderful Secrecy, and come seldom to light, and that there was no presuspition thereof so great, as the Recusancy to come to Divine Service, because it was set down by their Decrees, that to come to Church before Reconciliation was to live in Schism; but to come to Church after Reconcilement, was absolutely Heretical and Damnable. Therefore there were added Laws containing punishment Pecuniary, viz. such as might not enforce Consciences, but to enfeeble and impoverish the means of those about whom it resteth indifferent and ambiguous, whether they were reconciled or not: And when, notwithstanding all this provision, the Poison was dispersed so secretly, as that there was no means to stay it, but by restraining the Merchants that brought it in: Then, lastly, there was added a Law, whereby such seditious Priests, of new Erection, were exiled; and those that were at that time within the Land, shipped over, and so commanded to keep hence upon pain of Treason. This hath been the proceeding, though intermingled, not only with sundry Examples of her Majesty's Grace towards such as in her Wisdom she knew to be Papist in Conscience, and not Faction and Singularity, but also with extraordinary mitigation towards the Offenders in the highest degree, committed by Law, if they would but protest, that if in Case this Realm should be invaded with a Foreign Army, by the Pope's Authority, for the Catholic Cause, as they term it, they would take part with her Majesty, and not adhere to her Enemies.  
For the other Party, which have been offensive to the State, though in another Degree, which named themselves Reformers, and we commonly call Puritan, this hath been the proceeding towards them. A great while, when they inveighed against such abuses in the Church, as Pluralities, Nonresidence, and the like; their Zeal was not Condemned, only their Violence was sometimes Censured. When they refused the use of some Ceremonies and Rites, as Superstitious, they were tolerated with much Connivency and Gentleness; yea, when they called in Question the Superiority of Bishops, and pretended to a Democrary in the Church; yet, their Propositions were here considered, and by contrary Writings debated and discussed; yet all this while, it was perceived that their Course was dangerous, and very popular: As, because Papistry was odious, therefore it was ever in their Mouths, That they sought to Purge the Church from the Relics of Papistry; a thing acceptable to the People, who love ever to run from one extreme to another.  
Because multitudes of Rogues, and Poverty was an Eyesore, and a dislike to every Man; therefore they put into the People's head, That if Discipline were planted, there should be no Vagabonds nor Beggars, a thing very plausible: And in like manner they promised the People, many of the impossible wonders of their Discipline; besides, they opened to the People a way to Government, by their Consistory and Presbytery; a thing, though in consequence no less prejudicial to the Liberties of private Men, than to the Sovereignty of Princes, yet in first show very Popular. Nevertheless this, except it were some few that entered into extreme contempt, was born with, because they pretended in dutiful manner to make Propositions, and to leave it to the Providence of God, and the Authority of the Magistrate. But now of late Years, when there issued from them that affirmed, the consent of the Magistrate was not to be attended; when under pretence of a Confession, to avoid Slander and Imputations, they combined themselves by Classes and Subscriptions, when they descended into that vile and base means of defaming the Government of the Church by ridiculous Pasquil's; when they began to make many Subjects in doubt to take Oaths, which is one of the fundamental Parts of Justice in this Land; and in all places, when they began both to vaunt of their strength, and number of their Partisans and Followers, and to use Comminations that their Cause would prevail, through uproar and Violence; than it appeared to be no more Zeal, no more Conscience, but mere Faction and Division: And therefore, though the State were compelled to hold somewhat a harder hand to restrain them than before, yet was it with as great moderation, as the Peace of the State or Church could permit. And therefore, Sir, to conclude, consider uprightly of these matters, and you shall see Her Majesty is no more a Temporizer in Religion: It is not the success Abroad, nor the Change of Servants here at Home, can alter her; only as the things themselves alter, She applied her Religious Wisdom to Methods correspondent unto them, still retaining the Two Rules before mentioned, in dealing tenderly with Consciences, and yet in discovering Faction from Conscience, and Softness from Singularity. Farewell.  
Your loving Friend, Fr. Walsingham.  
The Learned Dr. Burnet, now the Right Reverend Bishop of Sarum, first published this Letter in the second Part of his History of the Reformation, Pag. 418. and had he joined it to his Preface of Persecution before Lactantius his Book of the Death of Persecutors, it would have vindicated the Proceed against Dissenters in the Reign of King Charles II. from the odium of Persecution, when the Laws were so justly and deservedly Executed against them, for their insolent provocations.  
This Sir Francis Walsingham was sometime before a Friend and Favourer of the Puritanical Party, and therefore he is not in the least to be suspected of doing them wrong, in the Account which he hath given of their unruly, boisterous Carriage to the Government.  
The Lord Keeper Puckering gave the like Account of their ungovernable Temper, and how dangerous they were to the Government, in his Speech to the House of Lords, by Queen Elizabeth 's Command, which you have in the following Page.   

Lord Keeper Puckering Speech.  
IN the day of Queen Elizabeth the Puritans as well as Papists, persecuted her Majesty so vigorously, that they thereby opened the door, and prepared the way to the Spanish Invasion, and although they were very troublesome, and made a noise with their great numbers, which would arise by disobliging them, which were implicit threaten, to awe her Majesty into a favourable compliance with their insolent demands, yet even in that critical time, when she was environed about with potent Enemies from abroad, she was nothing terrified with the impetuous clamours of these domestic Foes, nor would she stoop so much beneath the Honour and Dignity of the Government as to condescend, even in that juncture of time, to their unreasonable as well as ungodly desires. And though they had also great favourers of them at Court, as the Earl of Leicester, Sir Francis Walsingham and others, that were ready to plead in their behalf, yet would not her Majesty be prevailed upon in favour or out of fear of them, to do the true Religion and the Church so much wrong as to grant them any Indulgence. She did not like the Hobbian Politics of the present age, nor would she adventure upon the displeasing of God and the making him her enemy, to gratify them and gain their Friendship, by establishing so great a sin as Schism or Toleration is, but having a good Cause and trusting in God for a Blessing on it, she was so far from giving them any Indulgence, out of fear of their great numbers, of which they boasted not a little, that she proceeded against them with greater courage and resolution, and immediately before the Spanish Invasion, she moved the Parliament against them, and gave order to the then Lord Keeper Puckering to warn the Parliament not to hearken to them: which accordingly he did in his speech, in the house of Lords in the following words.  — Especially you are commanded by her Majesty to take heed, that no ear be given, nor time afforded to the wearisome Solicitations of those that are commonly called Puritans, wherewithal the late Parliaments have been exceedingly importuned, which sort of men, while in the giddiness of their Spirits, they labour and strive to advance a new Eldership, they do nothing else but disturb the good repose of the Church, and the Commonwealth, which is as well grounded for the Body of Religion itself, and as well guided for the discipline as any Realm that professeth the Truth.— And as the present case standeth it may be doubted, whether they or the Jesuits do offer more danger, or be more speedily to be repressed. For albeit the Jesuits do empoison the hearts of her Majesty's Subjects under a pretext of Conscience, yet they do it but closely and only in privy corners, but these men do both publish in their printed Books, and teach in all their Conventicles, sundry opinions, not only dangerous to the well settled State and Policy of the Realm, by putting a Pique between the Clergy and the Laity, but also much derogatory to her sacred Majesty and her Crown, as well by the diminution of her ancient and lawful revenues, and by denying her highness Prerogative and Supremacy, as by offering peril to her Majesty's safety in her own Kingdom. In all which things (however in many other points, they pretend to be at War with the popish Jesuits, yet) by the Separation of themselves from the unity of their fellow Subjects, and by abusing the sacred Authority and Majesty of their Prince, they do both join and concur with the Jesuits in opening the door and preparing the way to the Spanish Invasion that is threatened against the Realm. 
And 'tis worth the observation, says Dr. Heylin in his History of the presbyterians, pag. 280. That the Puritans were then most busy, as well in setting up their Discipline, as in publishing railing and seditious Pamphlets, when the Spaniards were hover on the Seas with their terrible Navy; at what time they conceived and not improbably, that the Queen and Council would be otherwise busied, than to take notice of their practices, or suppress their do; or rather that they durst not call them into question, for their words or actions, for fear of alienating the affections of so strong a party as they had raised unto themselves. The serious apprehension of which mischievous counsels prevailed so far on Leicester and Walsingham that they did absolutely renounce any farther intercession for them, professing that they had been horribly abused with their Hypocrisy. And it is as observable, that their so much boasted of great numbers immediately did abate when the Laws were executed upon them, and they presently submitted as soon as they did perceive that the Government would no longer trifle with them and endure their insolences. So likewise as Dr. Tompkins observes in his Pleas for Toleration discussed; It happened in King James I. his days, their loud clamours were presently silenced as soon as ever the King declared himself resolute at the Conference at Hampton-Court. Nor would the Act of Uniformity made in the Year 1662., have had any less effect, if it had not been accompanied with a general discourse at the same time of a Toleration to follow immediately upon it, the hopes of which hindered many Nonconformists from conforming. However the awe of this Act, and the levying sometimes a Shilling for absenting from the Church, wrought ry good effects; insomuch that in most places, where fanatics did greatly abound, they were reduced to conformity, and in a great City of this Nation, containing fourteen Parish Churches, as a Divine of good note that lived in it, hath published to the World, there were not above six or seven that absented from the Church, till the Popish and Fanatic interest, in Conjunction together, procured a Toleration in 1672, which drew them away from the Church again; but upon the cancelling of that mischievous Indulgence, and the using of a little severity in levying from some few of them, their Shillings for absenting from Church, they repaired as formerly to their Parish Churches, and a Dissenter was very rarely to be found. So that although King Charles the second in his Indulgence, declared, that in twelve Years the Severities of the Laws, had not worked the desired end in bringing Dissenters to close with the Church of England, and that King James the second in his Declartion for Toleration asserts, That all the endeavours that have been used in the last four reigns, for bringing this Kingdom to an Unity in Religion have been ineffectual, it was not because the means were defective or insufficient, for the working this design, but because the Laws which were enacted for this purpose were so much neglected, or so often intermitted, which if they had been steadily or constantly put in execution, would have thoroughly cured the Nation of Divisions, but when they were only upon some short and sudden fit put in execution, and such frequent Connivences and Indulgences given afterwards, to countenance and empower the Ringleaders of the several Sectaries, to seduce from the Church, and to propagate and increase their Parties, it could not be expected that the dissenting Parties should close with the Church. And as the Learned Dr. Burnet, now the Right Reverend Bishop of Sarum, well notes, in his reflections on the Declaration for Liberty of Conscience. pag. 3. We can see no reason to induce us to believe that a Toleration of Religion was proposed with any other design, but either to divide us, or to lay us asleep for the destroying us. The Popish Party, as he rightly says, Since Queen Elizabeth's gentle reign, has been ever restless, and has had credit enough at Court, during the three last reigns, not only to support itself, but to distract and divert us, by fomenting of our differences, and by setting on Toleration, etc. and as he further judiciously observes, while such (intermitting) Methods were used, and the Government as in an ague divided between hot and cold sits, no wonder if Laws so unsteadily executed, have failed of their effect.  
But if the Government shall think it sit to imitate that prudent excellent Princess, and in instead of showing any fear of the Dissenters, put the Laws moderately in execution against them, we shall no doubt in a short time find the good effects of it, in the happy uniting them to the Church of England, to the great disappointment and grief of the Papists. And till this be done we can expect no other than Confusion and disorder in the Church and Distraction in the State. And the Book that was written in the Oliverian days by a learned Presbyterian, entitled, Wholesome Severity reconciled with Christian Liberty, licenced by Ja. Cranford, will justify such a proceeding against the several sorts of Dissenters, and vindicate it from the odious Imputation of Persecution. In which Book there is this memorable sentence, That Liberty of Horesie and Schism is no part of the Liberty of Conscience, which Christ hath purchased for us, but that under these fair colours, and handsome pretexts, Sectaries infuse their poison, their pernicious, God-provoking, Truth-defacing, Church-ruinating, and State-shaking Toleration.  
The Character which the Great and good Archbishop Whitgift gave of the turbulent Spirits of the Puritans, is very considerable, in a Letter of his to the Privy Council, which was occasioned, by a Paper of some Suffolk Ministers. True it is, saith he, they are no Jesuits, neither are they charged to be so, but notwithstanding they are contentious in the Church of England, and by their Contentions, they minister occasion of offence to those which are seduced by Jesuits, and give the Sacraments against the Form of public Prayer, used in this Church and by Law established, and thereby increase the number of them, and consirm them in their wilfulness. They also make a Schism in the Church, and draw many other of her Majesty's Subjects to the misliking of her Laws and Government in Causes Ecclesiastical; so far are they from persuading Men to Obedience; or, at least, if they persuade them to it, in the one part of her Authority in Causes Civil, they dissuade them from it, as much in the other in Causes Ecclesiastical; so that, indeed, they pluck down with the one hand, that which they seem to build with the other.  
And is is truly observed by Doctor Tompkins, in his Pleas, etc. Pag. 141. That notwithstanding all the Zeal which the Non-consormists do declare against Popery, it is well known, that they have, and (as their Interest leads them) can still, join both Counsels and Arms together. The leading Men of both Parties in Ireland, were wonderfully great together, all the while that the Design was managing against the Earl of Strafford. And here in England, in the Declaration which King Charles I. set forth, concerning the Success of the Battle at Edgehill, on October 23. 1643. he hath left this Memorial to all Posterity. All Men know the great member of Papists which serve in their Armies, Commanders and others; the great Industry to corrupt the Loyalty and Affection of all our loving Subjects of that Religion; the private Promises and Undertake that they have made to them, That if they would assist them against us, all the Laws made in their prejudice should be repealed.  
The Popish Party also, used the same persuasive methods in the late Days of King James the Second, to allure the Dissenters to join with them, for the pulling down the Established true Religion, and how effectually this Bait was swallowed by them, and into what a hellish Confederacy these two Brethren in Iniquity entered together for the Destruction of the Church of England, their many scandalous Addresses, and other their libellous Invectives against the Church of England (which were stuffed with the most inveterate Hatred, Rancour and Malice that Hell could devise against it) do abundantly testify; nor can I better express suitably to their deserts, how foolishly as well as criminally, they acted in those Days, inconsistent with Prudence, Honesty, and their former Clamours against Popery and Arbitrary Government. Then, in the Words of a late Author, their Friend and Favourer, who professes a great deal of kindness for them in many Pages of his Book, Entitled, A Representation of the threatening Dangers impending over Protestants in Great Britain, before the coming of his Highness the Prince of Orange. In this Book, notwithstanding the good will he shows to the Dissenters, and his undeserved Censures and Reproaches of the Church of England, which very spitefully do abound in it, yet when he came to consider the Dissenters siding so much with the Papists, and the brave opposition the Members of the Church of England made against Popery, it drew from him smart reflections on the one, and very high Commendations of the other, according to the just Merits; insomuch that by reason of the Dissenters many flattering Addresses, and their countenancing and defending the King's Arbitrary unjustifiable Proceed, he says of them, Pag. 44. The World has just ground to say, That the fanatics are not governed by Principles, but that the measures they walk by, are what conduceth to the private and personal Benefit, or what lies in a tendency to their loss and prejudice; and that it was not King Charles II. his Usurping an Arbitrary and Illegal Power that offended them, but that they were not the Objects in whose favour it was Exercised. And Pag. 46. he saith this of them, Notwithstanding all the danger from Popery that the Nation was exposed unto, and all the hazard that the Souls of Men were in, of being poisoned with Romish Principles; yet instead of Preaching or Writing against any of the Doctrines of the Church of Rome, they agreed among themselves, and with such of their Congregations as approved of their procedure, not so much as to mention them, but to leave the Province of defending our Religion, and of detecting the falsehood of Papal Tenets, to the Pastors and Gentlemen of the Church of England. And being asked (as he knew of some that were) why they did not preach against Antichrist, and confute the Papal Doctrines? they very gravely replied, That by preaching Christ they did preach against Antichrist, and that by teaching the Gospel they refuted Popery; which is such a piece of fraudulent and guileful Subterfuge, that I want words (bade enough) to express the Knavery and Criminalness of it. It was but the other Day that the conformable Clergy were represented by some of the Dissenters, not only as favourers of Popery, but as endeavouring to hale it in upon us, by all the methods and ways that lay within their Circles; and yet now the whole Defence of the reformed Religion must be entirely divolved into their Hands: And when all the sluices were pulled up, that had been made to hinder Popery from overflowing the Nation, they were left alone to stem the Inundation, and prevent the Deluge. They, among the fanatics, that boasted to be the most avowed and irreconcilable Enemies of the Church of Rome, were not only become altogether silent, when they saw the Kingdom pestered with a swarm of busy and seducing Emissaries, but were turned Advocates for that Arbitrary Paper, whereby we were surrendered as a prey unto them; and did make it their Business to detract from the Reputation of the National Ministers, 
The Members of the Church of England wrote then above 220. Books against Popery, when there were not above one or two writ by the Non-conformists, as is to be seen in the late Lift or Account that was published of them.  who with a Zeal becoming their Office, and a Learning which deserves to be admired, did set themselves in opposition to that croaking fry, and did enough by their excellent and unimitable writings to save People from being deluded and perverted, if either unanswerable Confutations of Popery, or demonstrative Desences of the Articles and Doctrines of the Reformed Religion, can have any efficacy upon the minds of Men.  
And this Author farther saith, Among other fulsome Flatteries made to his Majesty by an addressing Dissenter, he found this hypocritical and shameful Adulation, namely, That if there should remain any Seeds of Disloyalty in any of his Subjects, the transcendent Goodness exerted in his Declaratian, would mortify and kill them: To which he might have added with more Truth, That the same transcendent Goodness had admost destroyed all the Seeds of their Honesty, and mortified all their Care and Concernment for the Interest of Jesus Christ, and for the Reformed Religion.  
Their old strain of zealous Preaching against the Idolatry of Rome, and concerning the coming out of Babylon, my People, were grown out of Fashion with them— And whosoever should come into their Assemblies, would think, (for any thing that he there heard delivered from their Pulpits) that she, which was the Whore of Babylon a few Years ago, were now become a Chaste Spouse; and that what were heretofore the damnable Doctrines of Popery, were of late turned innocent and harmless Opinions.— And as they are already arrived, to believe a Roman Catholic the best King, so they may, in a little time, come to esteem Papists for the best Christians. This and a great deal more to the same purpose you may find in this Book, of smart reflections upon the Dissenters scandalous and abominable wicked Confederacy with the Papists, for the subverting the true reformed Religion.  
The Troublers of our Israel being thus plainly manifested to the World, and a true Discovery made in the several Collections, from whence the Evils and Miseries did principally arise, that have befallen our Church, and State, since the days of Queen Elizabeth unto these present times, and which will undoubtedly bring Ruin, Confusion, and Disorder on both, if not seasonably and effectually redressed; for so the Fountain of Truth and Wisdom tells us, Matth. 12.25. That a Kingdom divided against itself is brought to desolation, and every City or House divided against itself cannot stand? The foregoing accounts are therefore humbly offered to the serious perusal of our Church and State-Physicians, the Parliament and Convocation to find out and apply proper means and remedies, for the preventing the farther growth of these mischiefs, which not only threaten, but genuinely tend and hasten to the destruction of the true established Religion, and of our Nation.  
And that they may zealously go about this good work, and effectually finish it, it is the Interest and Duty of all good Christians to pray for them both, as we are taught in that excellent Form in our Liturgy, That God would be pleased to direct and prosper all their Consultations to the Advancement of his Glory, the good of his Church, and the Safety, Honour and  of their Majesties and Kingdoms. That all things may be so ordered and settled by their endeavours upon the best and surest Foundations, that Peace and Happiness, Truth and Justice, Religion and Piety may be established among us for all Generations.  
And it is no less the Duty of all that profess themselves Members of our Church, to be sincerely minded, and not to be mockers with God, but earnestly to seek and endeavour after the freeing us from those evils, which we pray to be delivered from, in our Litany, viz. From all Sedition, privy Conspiracy and Rebellion, from all false Doctrine, Heresy and Schism, from hardness of Heart, and contempt of God's Word and Commandments; and that after the putting up these Petitions in the Church to the Throne of Grace, that all who profess and call themselves Christians, may be led into the way of Truth, and hold the Faith in Unity of Spirit, in the bond of Peace, and Righteousness of Life; and that God would give to us and all Nation's Unity Peace and Concord, and bring into the way of Truth all such as have erred and are deceived, none of us may be found such wretched self-condemners in our Practice, and wicked Prevaricators with God and the Church, as to act directly contrary to what we pray for, in the promoting of a Connivance, Toleration, or Libertinism, which will establish Schism, propagate and multiply Heresies, breed Discord and Divisions, and will also empower and commission Satan to sow his tares and to seduce multitudes from the ways of Truth, Peace, Unity and Righteousness, and when people are left at Liberty, in matters of Religion, to do what seemeth good in their own eyes, they seldom do what is good in the Lord's eyes, but are laid open to great Temptations of being drawn away into the paths of the most dangerous errors.  Happy is he that condemneth not himself, in that which he alloweth, Rom. 14.22. Be not deceived, God is not mocked; for whatsoever a man soweth that shall he reap, Gal. 6.7. St. Paul's Prophecy of the Downfall and Suppression of seducing Separatists or Dividers, 2 Tim. 3.8, 9 
Now as Jannes and Jambres (Egyptian Magicians) withstood Moses, so do these also resist the Truth: men of corrupt minds, reprobate concerning the Faith. But they shall proceed no further: for their folly shall be manifested as theirs also was.  
FINIS.