The zealous, and impartial Protestant shewing some great, but less heeded dangers of popery, in order to thorough and effectual security against it : in a letter to a member of Parliament.

CHAP. III.

III. OVr Divisions (which must necessarily follow want of Authority in the Church, and respect to its Ministers) are plain, and acknowledg'd occasions of our Dangers. Never was a People so Broken, so Divided. What numerous names of Sects have we, and scarce any one at Unity within it self; all subdivided, and broken into diversities that want names: We have raked up all the old Heresies, and added new; Mon∣sters formerly unheard of: All that the Phancies, all that the Phrensies of conceited and distracted men can invent, are Do∣ctrines

of Religion, and Grounds of Sect-making among us. And all are zealous for their particular Conceits, all call their own imaginations by the most sacred names, Light, God's Truth, Gospel Ways, Holy Mysteries, Daunings, Illuminations, Refinings; and a world more of such fondness; by which they are infinitely puff'd up in their own Phancies, as the only Knowing, the only Spiritual Christians; and taught to scorn all other Doctrines, and Ways, as beggarly Rudiments, Elements of this World, and Carnal Reasonings at the best; yea, generally to rail bitterly at them, as Lyes, Popish, Babylonish, Antichristian trash, Doctrines of Devils, and such like; and consequently, to hate, and bitterly to revile all different Judg∣ments, especially those that are uppermost, Establish'd, or coun∣tenanc'd by the Government, now, chiefly the Church of Eng∣land; but if any one of them were got into the place, it would be the same thing, all the rest would flie upon it, and tear it with their utmost Rancour, Vehemence, and Reproaches: Which state of things among us is infinitely Scandalous to the Protestant Religion, to which they all pretend: And those that leave us, clamorously object that there is no end of our Factions and Divisions: That 'tis a sign our Church is not the true one, since it is so broken, shattered, divided: Which Divisions they think, and say are either the natural consequents of our departure from them, or the Judgment of God upon us for that Separation. See, say they, what you Protestants are, a medley of wild disagreeing Sects, as different from, and as fierce one against another, as against us; one in Name, but in Principles, in Affections, in your particular ways infinitely di∣verse, infinitely opposite. You have no Principles, are fastned to no Foundation; float up and down, like the Waves of the Sea, still rouling from one Sect to another: Whereas we Catho∣licks are one Body, an Edifice firmly built upon the Authority of the Church, having no such Fractions among us, but being as a City that is at unity in it self. By such suggestions, to which our Divisions give too much colour, they deceive the Hearts of the Simple, and draw multitudes into their Snares.

And as our Divisions promote Popery by way of Scandal, and the ill opinion they beget of the Reformation; so they do the same by giving the Papists positive, and direct opportunity to play their Game. They put themselves into all shapes, and disguises among our Sects, and under those Vizards drive us on towards more Confusion, and disseminate their own Doctrines under other Names, and Appearances, with great advantage to their Cause. So that while there are such Separations, and Conventicle Meetings among us, Popery is still carrying on: The Popish Agents will creep into Houses; they will hide, and shelter themselves under those pretences, and drive on their Business by them.

So that there is no way for us to come to any assurance against Popery, but by Vnion, by which the Scandal will be removed, and the advantages that we give our Enemies by our Divisions. But this, considering how things are, may seem utterly unpracticable; union and agreement in Opinions, is cer∣tainly unfeisable; it never was in the World, it never will be: But yet, some External Vnion, Subjection, Truce, fairness among the different minds may: And how is that to be attain'd? Must all Dissenters from the Church be supprest? Or, must they have a general Toleration? The ordering this Matter, must be left to the Wisdom of our Governours; only in general I say, something must be done for the removing the mischie∣vous effects of our Divisions. I will not pretend to direct, but I'le give you my opinion in two things.

1. Toleration is not the way. Liberty of Conscience must be given; there is no help for that; no power on Earth can in∣vade it; for Liberty of Conscience is liberty of Practical Judg∣ment; and the freedom of that none can take away. Liberty of Practice then, is the thing in dispute; that consists either in professing our private Opinions, or our walking in private Ways, contrary to Establishments; and as to these too, strictly speak∣ing, our Liberty cannot be taken away; For whatever the Laws or Penalties are, men will still retain natural power, and liber∣ty to profess what they believe, and to act according to that pro∣fession.

The question then is of Political Liberty, whether they should not be determined by Laws, and bounded by Pro∣hibitions, and Penalties in Ecclesiastical Matters, as well as others? And so, it will come to this, whether there should be any Government in the Church or not? For if there be a Go∣vernment, there must be Laws, if there be Laws, there must be Penalties annext to the violation of those Laws; otherwise the Government is precarious, and at every ones mercy; that is, 'tis none at all; the very nature of Government requires Restraints, and the bounding the liberty of Practice: and to strive for Toleration, is to contend against all Govern∣ment.

Let it be tried in the Civil State, in Armies, in Schools, in any Societies, or publick Bodies; And see what work it would make with them? None certainly could stand under the practice of such a Principle: For if Penalties are forborn to any, why should not all expect it, when there is occasion? And all may have the same pretence when they need it. If no one is to be punish'd for doing that which is agreeable to his Conscience, or not doing that which is contrary to it, every one will quickly learn to say that the thing he would do is his Con∣science, and the thing he dislikes is against it: And 'tis impos∣sible for all the wisdom in the World to tell, but that it may; no one can judg that, but a man's self: So that here is an effe∣ctual loose and out-let to all Government in the Church; yea, and in the State too.

For Conscience is as much concern'd in the Duties of the Se∣cond Table, as in those of the First.—Conscience void of of∣fence towards God, and towards men, Acts 24. 16. And there is no Statute of the Realm that can be made, but men may find a pretence of Conscience against it: And if Conscience (every man's peevish, humoursome, erring Judgment, which he will call by that name) be so sacred, that no one must be punish'd that follows it, then every one may be excused, when he thinks fit to plead this, and so good-night to all Laws and Governments of all sorts. If a man steals anothers Goods,

the Law would punish him: But saith he, I did according to my Conscience; the possessor was a wicked man that had no right, for all property is founded in Grace, and I did but take what my Godliness gave me title to: I was bound in conscience to assert mine own, and the Godlies right. And then the Pro∣secution according to this Doctrine of Liberty of Conscience is at an end, and the Offender clear. If a man violently de∣tains what is anothers by Law (as the Quakers actually do in the case of Tithes) he must not be punish'd, 'tis his Conscience he'll tell you. If one that is Prest for the necessary Service, and defence of his Country against a foreign Enemy, alledg 'tis against his Conscience to fight, he must be excused: If he say his Conscience forbids him to pay Taxes, that he is subject to none but King Jesus, and that all other Government is An∣tichristian, his Purse must be free, and the King must lose his share; and then in a short time you may judg what will be∣come of his Majesty's Revenue. If he pleads 'tis against his Conscience to bear Office in Church, or State, he must not by any means be troubled, his Neighbours must take the Bur∣den, and share the trouble among them. All these are just, and due Inferences, and we see by them whither this Liberty leads; nothing can be safe under it, no not our Lives. Men may think it a duty to murder us; Those that kill you, shall think they do God good service: And the Scotch Field-meeters actually hold, and teach in their Sermons, and their Books, that 'tis lawful, yea, heroical, to kill Bishops, or any ordained by them; and in consequence of that Doctrine, Ten of those Zealots barbarously murdered the Arch-Bishop of St. Andrews. Yea their Doctrine is, that 'tis lawful to kill any one that hath forsaken their Covenant, consequently the King himself, upon whom they forceably imposed it: And some that have the heroical Impulse, that is, a strong inclination to murder any of the sorts so sentenced by them, will think himself bound in Conscience to do it. And when he hath so done, must he be indemnified, and exempt from Punishment, because it was his Conscience; So it ought to be according to this Doctrine.

If it be said, that these are plain Cases, and men cannot plead Conscience for disobedience in such Instances. I an∣swer, that nothing is so plain, but men that have an humour, an interest, or will against it, may dispute, and doubt, and deny when they please; and the Instances alledg'd actually are among the Quakers, Fifth Monarchists, Scotch Presbyterians, and such like; and if this Principle be allowed, their number, and their pretences would quickly increase to the destruction of all Right, Property, and Government.

But Liberty, some will say, is desired only in the Worship of God: And if right of Conscience be the reason it should be had there, the same right of Conscience extends to all things of Morality, where Conscience binds as much, and is as sacred; and the bounding it in matters of Worship, is Arbitratious, and without Reason; which men would quickly find, if they had once gain'd the first Point. And this Liberty is so destructive to all rights of Government, and Society, that none of those that now contend for it, will allow it when they have power. Ask the Papists in Spain, Germany, or France, if they are for Toleration? Ask the Presbyterians, whether they would Tole∣rate? In their times nothing was so abominable, so Anti∣christian, as accursed Toleration, (as they then call'd it) no∣thing so vehemently thundred against in their Pulpits every where. We may remember how they Persecuted, Sequestred, Imprison'd, ruined the Episcopal Divines for reading the pub∣lick Liturgie, according to the Laws, their Oaths, their Consci∣ences: Their plea of Conscience was nothing then; we know who denied the liberty of this Worship even to the King him∣self in his own Chappel: They would not suffer in his Ex∣tremities any of his own Chaplains to come to him, when he earnestly desired it. And what Liberty was given to all other. Sects by the Independents, in their day, because they could not help it, was denied to Popery, and Prelacy (as they joyn'd them) because they could. And there is no Sect, were it in full power, that would give liberty to any other. Even now they deny it, and violate their own pretences of Liberty of

Conscience; they persecute Conformists with bitter hatred, and with railing, malicious accusations; they shoot the arrows of bitter Words, and endeavour to destroy their Reputations with Tongues set on fire of Hell: They give no quarter to their Con∣sciences, but persecute them, as far as they can: and persecution in the Heart, and in the Tongue, would be so in the Hands quickly, if they had power.

So that Liberty of Conscience, and Toleration, are things on∣ly to be talkt of, and pretended to by those that are under; but none like, or think it reasonable that are in Authority. 'Tis an instrument of mischief and dissettlement, to be court∣ed by those who would have Change; but no way desirable by such as would be quiet, and have the Government undi∣sturbed. For it is not consistent with Publick peace and safety, without a standing Army: Conventicles being eternal Nurseries of Sedition and Rebellion. If these Dissenters would be con∣tented with Liberty, 'twere pretty well, and tolerable; but that will not do: whatever is the modesty and meekness of the pretence, they must have the Rule and Sway of all or they will never be satisfied.

We see this actually in Scotland; there is no manner of Im∣position in worship there either of Liturgie, or Ceremony, but the worship in Churches is in the same way with that in their Conventicles; and yet they tumult, and rebel on pretence of Religion and Conscience. They would have their Covenant, Christs Government, as they call it, that is, the Dominion and supreme Rule themselves. Meer Indulgence they scorn, many of them think it unlawful to accept any from the King, and have upon that account made a separation from those of their own, that think they may: and thus in likelihood it would be in a little time here also, if Toleration under Limitations, were granted.

So that whatever it may do else-where, where People are less concern'd for their Opinions; we certainly can never be safe with it, without an Army to secure the Publick from the Mis∣chievous effects of it. And if ever this should obtain, Popery

would get such an advantage by it, as God forbid it should ever have again in this Kingdom: And we know, Toleration was a principal thing aimed at, and endeavour'd (as appears by Coleman's Letters) in order to the introducing of that Reli∣gion. So that upon the whole we see, that this is not our way. Let us then consider,

2. An Accommodation with Dissenters of less malignant Prin∣ciples; What will that do? 'Tis certain, that with some of them no terms can be made; they will never unite, never be satisfied; to such 'tis in vain to yield, in order to a Consolida∣tion that is unpracticable. On the other hand, there are who make other professions, and are not so vastly distant from us, those declare for an Episcopal Government, and a Publick Liturgie; with them one would think it should not be impos∣sible to Unite. They pretend that some small Abatements, and Condescensions on our part, would do: And we grant that our Liturgie and Ceremonies are alterable; some actual alterations have been made since the return of the Government: If rea∣sonable Alterations and Compliances would gain them, per∣haps it might be worth while to endeavour it, this way. I speak doubtfully, because it is a thing of great and various Consideration; if sober men could be gain'd, and considera∣ble numbers of People with them, upon tolerable Terms, it would be a strengthening to our Church, and very desirable. But it should be weigh'd too, whether any considerable men, and numbers would in likelihood come in? Whether the Peo∣ple would be reconciled to the Church with them? Or whe∣ther they would not flie from them, when they are ours, as they do from our own men, and betake themselves to those that still stand out in defiance? And whether the Persons we admit would not with more authority and advantage, propagate ill Principles among our People whom they they are allow'd to teach? Some of those that by straining, have got in, have done so; Conform'd by halves, and in a way that shews their dislike of what they do; that 'tis Force, and not Choice; and have made it their business, if not directly to oppose the Church,

yet cunningly by way of Insinuation, they have fomented and kept alive corrupt Doctrines. These things may be con∣sider'd on both sides, by those that are concern'd to open the Gate wider, or to keep it as it is.

If our Governors should think fit to widen, and to yield in some things, it would be a Christian compliance on their part, and perhaps a kindness to our Episcopal Clergy, whose Obligation to some Innocent, but offensive usages disaffects many mistaken, well-meaning People to them, robs their Churches of their Company, and them of their Kindnesses, and Incouragements; renders their Lives full of difficulties, and disputes, enforceth them to eternal Contests for their Dues, and renders their Ministry, and profitable Pains, in many places, ineffe∣ctual. The Cure of these Evils, and the settling the Church upon larger, and so a safer Foundation (as to Interest I mean) are possibly good Reasons, why the Matter should be now ta∣ken into serious and deliberate Consideration. And the dan∣gers from Popery which the Dissenters also so much apprehend, should methinks render them more apt to comply, and wil∣ling to accept of moderate terms in order to our Conjunction against the common Danger. This I believe some are, and with them there is possibility of Vniting, and likely there may be good effects of it: But others of them, are strangely height∣ned by our Dangers, and stand now upon more distant terms than ever, they expect that the World will shortly be their own, and therefore shew themselves more inveterate against the Church and us, than ever. Certainly these do not believe the Popish Plot, nor fear Popery as they pretend; they on∣ly amuse, and affright the People with them, thereby to car∣ry on their own designs: otherwise, they would, now especi∣ally, supplicate the Government for Vnion, and sacrifice Hu∣mour, Interest of a Party, and the Pride of Separation, to the Protestant advantage, and safety: They would be more yield∣able, and compliant, and desirous to cement, and joyn with us for the common Benefit, and Security. If the Government should think fit to consider those that are so, and to make any

small, alterations in their favour, it would be Charitable, and Candid, and possibly for the Publick Interest. But whether fit, or not, 'tis not for private Persons to determine, nor very decent uncall'd, to offer their opinion, when that Point is con∣cluded, I think.

3. The Constitution should be made firm (whether with any alterations, or without them) and Laws put in punctual, vigorous Execution. Till that is done, all will signifie nothing. The Church hath lost all through Remissness, and Non-execution of Laws: and by the contrary course things must be reduced, or they never will. To what purpose are Parliaments so con∣cern'd to prepare good Laws, if the Officers who are intrust∣ed with the Execution, neglect that Duty, and let them lie Dead. This brings Laws and Government into Contempt, and 'twere much better the Laws were never made: By them the Dissenters are provoked, and being not restrain'd by the exacting of the Penalties, they are fiercer, and more bent upon their own ways, than they would be otherwise.

But it may be said, the execution of Laws of Conformity, raiseth the cry of Persecution: and will not that be Scandalous? Not so scandalous as Anarchy, Schism, and eternal Divisions and Confusions, both in Church and State. Better that the unru∣ly should clamour, than that the regular should groan, and all should be undone: Better the Schismatical should be justly punish'd by the Government (let them call that Punishment what they will) than that the Government should really, and for ever be Persecuted by them. If Penalties must be suspend∣ed when ever the guilty clamour, and call things by wrong names, then farewel all Government. Our Governours have Consciences too as well as private Persons, and they ought to act according to theirs, for the publick Benefit, and Safety, let it be never so much against the grain of those that will for ever be discontented.

But it may yet be Objected, that punishment in such Cases, will do no good: Men will not be beaten into Religion, nor out of any. And it is true, that some will never be reduced, ne∣ver

reclaim'd; but then, their just Sufferings will be warn∣ings to others. The greatest part of those that now scatter, and run about, do it out of Humour, or Phancy, or Faction, or Interest, or Animosity, or desire of being accounted Godly, not really out of Conscience, and conviction of Duty; and these, the Penalties duly exacted would bring back into Or∣der, and when they have been used to that, and strict Govern∣ment, they may really grow wiser, and be reconciled through∣ly, to the Church, and its Constitutions, against which they were before so prejudiced; for hereby they will be forced in∣to soberer Company, and under more sound, and sober Preach∣ing. Our Ministers then will have the opportunity of infor∣ming their abused, and misguided understandings, of disco∣vering the Fallacies, and Mistakes they have been abused by, and of setting their Consciences right in those Matters. While People run on without controul in their own ways, they will not hearken, they will not consider any thing that is offer'd to them: Like the wild Ass, they snuff up the Wind, who can turn them away? But when their Opinions, and Ways bring them trouble, when they are chastised for them, they are then more disposed to attend, and weigh the Reasons offer'd without the usual Partiality, and Prejudice. And thus punishments are instruments of real Reformation, and amendment. The truth of this we have in part seen: For while the Act made by the late Parliament against Conventicles was pretty briskly execu∣ted, our Churches began to be fill'd, and the People were from all quarters coming in; and had that course been follow∣ed, as it was begun, it would have done the business, in like∣lihood we had been settled, and not exposed to such dangers of Popery, as we always shall be, while the Church is unfixt: and so by the Grace of God we might yet be, if this Me∣thod were retriev'd. But then, the work must be done with a steady hand, and firm resolution, constantly, universally; that all may see we are in earnest for Establishment. Such a course I am persuaded would yet bring us into Regularity, and External Vnion, which would give Beauty, and Strength

to our Church, gratifie all good Men, and disappoint the de∣signs of our Popish, and other Enemies.