The modern pleas for comprehension, toleration, and the taking away the obligation to the renouncing of the covenant considered and discussed.

CONSIDERATIONS Concerning Comprehension, Toleration, AND THE Renouncing the COVENANT.

HE who endeavours to make any Alteration in a set∣led Government either of Church or State, is obliged by all the Rules of Justice and of Pru∣dence to alledge some very good cause, why it is that he doth do so; Alteration being in it self so great an Inconvenience, as that it ought not by any means to be attempted, but for some weighty Reason.

Now as to the Church, as it is by Law established (not withstanding all the fearful Outcries which of late have been made against it) I would fain have any of our Dissenting Bre∣thren to answer directly, Whether there be any one thing sinful in her

Communion, or only some things (as they conceive) inexpedient? If only inexpedient (as there is good cause to believe, that the most considerable Persons, and those in no small num∣bers among them, do suppose no more) then I would fain know, whether in∣expediency alone is a sufficient and just cause of Separation? And how well soever any particular man a∣mong them may think of the Grounds of his own Separation; there is ve∣ry good evidence, that there are a∣bundance among themselves who do plainly perceive, and much lament it, that by the means of this present Se∣paration, there hath been an entrance made for such Doctrines and Practi∣ces into this Nation, which are charge∣able with (to phrase it modestly) the very highest degrees of inexpediency. When the rule and measures of inex∣pediency are well considered of, and regard is had to that great variety of Respects in which one and the same thing may be both expedient and in∣expedient; it will then be found, that inexpediency is a thing, which pri∣vate

persons cannot easily determine, indeed are no competent Judges of: Besides if it were a clear case, that in the present settlement there were something not altogether so expedi∣ent as were to be wished: Is this a sufficient warrant for any not only to mislike so much of the Law as they think capable of being mended, but withall openly and avowedly to sepa∣rate, to unite and joyn in great Com∣binations against the Publick Consti∣tutions, only because they are not ar∣rived, in their esteem, at all possible degrees of perfection? He who can submit to no Law but such a one as is exactly made to his own mind in all particulars, must resolve, for any thing I know, never to obey, as long as he lives, any Law which is not of his own making; and not only so, but he will find that he must not obey many Laws of his own making for a∣ny long time neither: If therefore a supposed inexpediency be the utmost of the charge, as I suppose in the end it will appear to be, then all wise men should consider with themselves, Whe∣ther

any fancied Alteration can be se∣cure from equal, if not greater dan∣gers? And before that any such Alte∣ration be made, it seems to be but just and equal that the New Model be a∣greed upon by those who do design it, and that it be proposed either to our Governours, or to the publick view, that it may be examined, before admitted; and seeing that it is to be of lasting Consequence, it is to be ho∣ped that it will not be too hastily con∣cluded upon.

A late ingenious Person set forth an handsome Discourse upon this Argu∣ment, entituled, Of the Religion of England, asserting, that Reformed Chri∣stianity setled in its due Latitude is the Stability and Advancement of this Kingdom. Wherein he hath attempted something like a Model of a future Settlement; his Discourse is plausi∣ble, and desires seem to be bent on Peace, and many of his Principles look as if they did seem to tend much that way, but there seems to be this one thing very observable in his whole way of Writing, that with

great Art he doth very dexterously take care not to come too close up to the Argument, and he brings his Reader even to the very Point where the business lies, and almost unper∣ceivably steals by and passeth on to something else; and to a narrow view it will appear plainly, that he keeps himself within the compass of such wide Generalities, that he leaves the Reader in the same uncertainties in which he found him. The Draught of his Design is to be seen, Sect. 14. pag. 28. which doth consist in these three Contrivances. First, That there is to be an established and approved Or∣der: But, because that this alone he finds not to be sufficient; therefore in the second place, there is to be a Provision for a sort of men who can∣not come within the establishment, and they are to be tolerated under cer∣tain Restrictions: Nor is this all; for neither the establishment alone is suf∣ficient, neither will a Toleration of Dissenters from it suffice; and there∣fore in the third place, there are ano∣ther sort of men, who must be only con∣nived

at. Each of these Particulars are afterwards considered: The esta∣blishment hath the honour of the first place, and hath, as it well deserves, incomparably the greatest part of the pains bestowed upon it, and of this he tells us, Sect. 15. That it must not be loose and in••••herent, but well com∣pacted, that it may attain the ends of Discipline, which are to promote sound Doctrine and Godly Life, and keep out Idolatry, Superstition, and all wicked Er∣rour and Practice that tends to the van∣quishing of the power of Christianity: Now these things do not require a consti∣tution of narrower bounds than things necessary to Christian Faith and Life, and godly Order in the Church,

Now is it not very plain, that such a Comprehension as is here described, that it shall be enabled to attain all these great and publick ends here provided for, hath left no place for Toleration or Connivance? and ac∣cordingly both those things are hud∣led together, and in a very few words dispatched, Sect. 18. pag. 38. I shall lay them down and leave the Reader

to judge upon them: As for others that are of sound Belief and good Life, yet have taken in some Principles less congruous to National Settlement, I would never be a means of exposing them to oppression, Contempt and Hatred, but would admit their Plea as far as it will go, &c. Nevertheless, their Liberty pleaded for is not to be inordinate but measured and limited by the safety of true Religion in general, and of the publick and established Order, &c.

And now I shall take leave to de∣sire those Persons, who cannot come within the Comprehension, to consi∣der with themselves, how very little they are beholding to this their Ad∣vocate; he hath not in the least in∣timated to us what kind of Princi∣ples those are which he would have connived at, as being only less congru∣ous to a National Settlement; nor given us any manner of mark where∣by to know them: Besides, whatever Favour he doth intend for these dis∣senting Brethren, he hath so clogged it with many Qualifications and Limi∣tations, that he hath rendred it so

plainly useless, that I much doubt whether he did ever really intend them any favour at all. First, They must be of sound Belief and good Life, Secondly, Their Plea must be admitted as far as it will go; Now how far that is he hath not told us: Thirdly, Their Liberty must not be inordinate, but must have two measures; First, The safety of Religion in general: Se∣condly, The safety of the publick esta∣blished Order. Upon these Terms, and upon the whole matter, I think, that it is no easier a thing to understand the Nature and Bounds of that Set∣tlement which our Author is here de∣signing, by the placing of several sorts of men in the three Ranks of, First, an establishment; Secondly, a Toleration; and thirdly, a Conni∣vance, with this Reason, for the two latter; For if God hath received them, why should their fellow-servants reject or afflict them causlesly? Every true Christian should be tender of all that love the Lord Iesus in sincerity; I un∣derstand, I say, as little by all this, what those Particulars are which he

would have from us, as if he had con∣tented himself with Mr. Sterry's three Forms of Believers; and methinks the one Harangue is as edifying and intelligible as the other: Let us re∣ceive one another into the Glory of God, as Christ receiveth us, though that cloathing of the outward form be not on the same fashion in all, nor on some so well shaped as on others, to the pro∣portion of the Body, which is Christ. The Lord Iesus hath his Concubines, his Queens, his Virgins; Saints in remoter jorms, Saints in higher forms, Saints unmarried to any Form, who keep them∣selves single for the immediate embraces of their Love, in his Epistle before England's Deliverance from the Nor∣thern Presbytery.

Now In these two Gentlemen of very differing Dispensations, there are three sorts of People proposed to our Care, and it is not unlikely that they may be suited each to one ano∣ther: But this one thing is remark∣able in that Discourse of Mr. Sterry, that the Presbyterians can, at the ve∣ry best, hope for no higher Rank than

that of Christ's Concubines, as being according to the tenor of that Ser∣mon, if at all Saints, at the very best, Saints in the remoter Forms. The more moderate sort of Independents may indeed by him be accounted Queens, as being Saints in higher forms, but for Christ's Virgins, who are unmarried to any form, and keep themselves single for the immediate em∣braces of their love; I cannot imagine who these should be, unless those Saints who are above Ordinances: And for my own part, I must freely profess, that for all the account which our Author hath given us of his three Contrivances of Comprehension, To∣leration and Connivance, I cannot at all perceive but that Mr. Sterry's way of sorting out the several Ranks of Saints, doth well suit with, and is pro∣portioned to it: And here let any so∣ber man judge, whether the Settlement pretended for in the first of these three Proposals be not absolutely un∣setled again in the two other.

But in the next place I must go on to consider a Pretence, much oftner

supposed than owned, and that is this; Suppose that the Terms of the Com∣munion of the Church are not only inexpedient, but really sinful; if so, then I shall readily grant, that the Church ought not to be communica∣ted with, while the Terms of her Com∣munion are such. But in this part of the Argument I shall presume to say with some confidence, and I hope without offence, that however the Teachers of the separated Congrega∣tions may sometimes slily insinuate some such Jealousies into the Heads of their unwary Hearers; yet it is not easie to find a considerable man amongthem, who will not be ashamed to own it publickly, or who doth himself really believe it.

Now though this Assertion may seem to carry something of unchari∣tableness in it; because that the Sepa∣ration from the Church is so avowed and pressed upon the People, as if that it were highly necessary, and that Communion with the Church was highly criminal▪ at least in the Opini∣on of the Teachers. It being a plain

case that the People are wheedled in∣to Separation, upon the account that they suppose their Teachers know it to be unlawful: Now as to this, I must needs say, it is shrewdly to be sus∣pected, that there is in this case a very great Cheat imposed by the Preachers and the People upon one another, and by both upon the whole Nation; because that it is as often evident as there is occasion for making it so, that among the Pastors and the Flock there are not many, who in a time of Tryal approve themselves to be in good earnest; I have been credibly informed (not to say that I am able to make it good) that Mr. Calamy did before His Majesty, and divers Lords of the Council profess, that there was not any thing in the Constitutions of the Church to which he could not conform, were it not for the scanda∣lizing of others; so that in his E∣steem the Constitutions of the Church were in themselves Innocent, and the whole Objection against them lay in the mistakes of other men. Mr. Tombs the Leader of the Anabaptists,

hath writ a Book to shew the lawful∣ness of resorting to the Publick Con∣gregations. The Author which I be∣fore mentioned assures us in behalf of the Presbyterians, that they not only maintain the Doctrine of the Church of England, but likewise communicate in her Publick Worship, in his second Discourse of the Religion of England, pag. 17. By which acknowledgment we may take an estimate of the Ho∣nesty of their Separation.

Nay, I shall venture to say thus much farther, that the lawfulness of joyn∣ing in the Publick Worship is under∣stood by the Layety as well as Cler∣gy amongst them, is evident from these three Things: First, that there are those Persons to be named, who came to Church before the Act of Oblivion, who never did since: Se∣condly, that immediately after the Act of Uniformity, whilst the Hopes of Toleration were very uncertain, there was a much greater Conformity both in the City of London, and over the whole Nation than ever hath been since: Thirdly, that I have en∣quired

and could never learn that there was so much as one example to be given of any one of all the Pa∣trons or Proselytes of the Conventi∣cles who did leave the smallest Office whatever, rather than he would, in obedience to a late Act of Parliament, joyn in the Prayers and receive the Sacrament of the Lord's Supper ac∣cording to the Order of the Church of England: From which it doth ap∣pear plainly, that in these mens e∣steem, either there is no sin in com∣municating with the Church of Eng∣land, or else, that these Gentlemen of so extreamly tender Consciences, can deliberately commit a sin, and that when they are performing the most solemn Act of Adoration of Almigh∣ty God, and with all the shews of De∣votion imaginable: And seeing that these things are so, is it not huge pitty that a setled Church, and a Church in great Reputation over all the Re∣formed Parts of Christendom, should be run down by a meer noise of Con∣science, when it is very plain that when ever there is a real Case put,

where Conscience ought to shew it self, that then no such thing appears, neither is there the least evidence that it is so much as thought upon.

If there be any Objection against the present Constitution; it must be either against the Articles, the Litur∣gy, the Canons or the Ceremonies; As to the Articles, there is scarce so much as one Objection pretended a∣gainst them, farther than as they re∣late to the following Heads; and if there were, such an Objection could not easily be alleadged by the People as a just excuse for their Non-confor∣mity, because they are not at all con∣cerned for to subscribe them, unless they bring upon themselves a volun∣tary Obligation by some Act of their own, as taking a Degree in the Uni∣versity: But in this Point many words are needless; for besides the Testi∣mony of all Churches abroad, we have at home two Witnesses beyond all exception to the Innocency and Honour of the Articles, even the two late celebrated Advocates, the one for Comprehension, the other for To∣leration:

The former assures us in the behalf of those whose Cause he pleads, that they do receive the Doctrine of Faith contained in the Articles of Re∣ligion, pag. 2. and again pag. 22. That they heartily embrace the English Refor∣mation established by Law, &c. and that they do assent to the Doctrine of Faith contained in the Articles of the Church of England, and worship God according to that Faith, pag. 22. The Peace-offering doth likewise bear wit∣ness for us of that great esteem which is bore unto the Articles of the Church of England in all the Reform∣ed Churches abroad, and withal doth assure us in behalf of the Independ∣ents at home, that as to all which is purely doctrinal in them they do fully embrace and constantly adhere to, &c. And accordingly he undertakes to profess in the name of them all; We have no new Faith to declare, no new Doctrine to teach, no private Opinion to divulge, no Point or Truth do we profess, no not one, which hath not been decla∣red, taught, divulged and esteemed as the common Doctrine of the Church of

England, ever since the Reformation, pag. 13.

Thus far therefore our way is clear, that the Doctrine of the Church is sound and esteemed to be so in the Opinion of its greatest Adversaries. In the next place therefore we are to consider, whether any reasonable Plea for Separation can be drawn from any just Exception which may be taken against the Liturgy; and here there are two sorts of men to be conside∣red: First, those who dislike all Forms of Prayer in general: Se∣condly, those who are only disgusted at some particular things in ours.

As to those who are against all Forms of Prayer; I believe that the number of them, among considering Persons, is not so great, as that any great regard ought to be had unto them; and this must needs be so, for a reason which can never fail; For it cannot choose but seem strangely ab∣surd and infinitely unbecoming the great distance which is between us and Almighty God, and that great awe which we ought to bear unto him;

that all the Expressions of the Publick Devotion of every Congregation in the whole Nation should be left to the arbitrary, and especially the ex∣temporary conception of each single Person, who is bold enough to ven∣ture upon the taking so much upon him. It were very strange if this Kingdom should at this day be igno∣rant, how very frequently Folly, He∣resie, nay and Blasphemy, hath been uttered in such kind of Prayers; and it is utterly impossible, that upon the indulgence of any such Liberty, such Extravagancies, can with any security be provided against; And it is not unlikely that the greatest Pretenders to the highest Attainments in that way would be not a little out of Countenance; If so be that their own Prayers were faithfully taken from their Mouths, and after some reasonable space of time, when they might be supposed to have forgot them, presented to their view. And that which renders this evil utterly intolerable, is this, that these Prayers which either really are extemporary

else only pretended to be so) are un∣der that pretence recommended and regarded by the People as the only way of praying by the Spirit; and by that very means the ever blessed Spirit is, as far as these mens endeavours can be succesful, entituled to all the Follies, Vanity, and Weaknesses, all the Sin and Errour, and even those very Blasphemies which are every day committed against him. And I think all good Christians are con∣cerned to endeavour, that if a Li∣berty must be given to these Persons to go on and to abuse the People, yet however that it may be done some other way, and they not per∣mitted to bely the Holy Ghost.

As for Forms of Prayers, the great reasonableness and even necessity of them is very apparent, and in Scrip∣ture it self there are Examples enough to be produced; and if any man pleaseth to enter upon that Argu∣ment, I no way doubt but there will be those found who will debate it with him. It shall suffice at present only to say, that our Saviour Christ

did compose a Form of Prayer, and gave it to his Disciples to use: Now if, as great numbers of the People are brought to believe, that there is no praying by the Spirit, besides praying Ex tempore, then no man ever did, or ever could say Christ's Prayer by the Spirit of Christ.

Now, as to the other sort of Per∣sons, who have some exceptions a∣gainst some expressions in our Litur∣gy; those things have been so fully ex∣amined, that of late we have heard ve∣ry little of them: And the matter of it is all along so clearly unexceptionable, and so fitted for the common use of all Christians, that all controversial Ex∣pressions were designedly avoided: In∣somuch that I do not know of any con∣siderable Sect amongst us which may not joyn with us in every expression in it, except the Socinians. Now here per∣haps some Jealousies may arise in the minds of men, that if there were not some real exception against the Li∣turgy, then so many good Teachers would not lay it aside; nay, and not only so, but, as far as mens Intentions

can be guessed at by their words and actions, very much abhor it.

Now, as to the behaviour of our dissenting Brethren in this particular, I shall desire their admirers to remem∣ber this one thing, that His Majesty not long after His Happy Restaurati∣on did put ••orth a Declaration con∣cerning Ecclesiastical Affaires, where∣in He did very graciously indulge, much to the dissatisfied Part of the Clergy, in hopes thereby to win up∣on them; and in that Declaration He did propose this unto them, as a way whereby they might shew their Gra∣titude for so great a Condescention, That they would read so much of the Liturgy as themselves had no exception against: But with many of them He could not prevail for so much as one Syllable, not one Collect, no nor so much as one Chapter according to the Rubrick; So much doth yielding work upon that good-natur'd Gene∣ration. Now whether this Refracto∣riness, as to the whole Book, and eve∣ry part and parcel of it, could possi∣bly proceed solely and altogether

from Conscience, and not very much, if not altogether, from Design or Hu∣mour, let their best Friends speak.

In the next place, now as to the Ca∣nons, I do not know that there doth or can••ly any Objection against them which our present Debate is concerned about; because they are no immedi∣ate Parts of the Publick Worship, and therefore can be no cause of the pre∣sent Separation, especially as to the People. As to the Canons made in the year 1640. I must needs confess, that the Scotch Commissioners did complain much against them, and some English Gentlemen made witty Speeches upon them; but they had both of them the ill luck to confess the real cause of the Pique which they had against them, viz. The ac∣knowledgement of His Majesties Au∣thority as being Independent, and a∣bove all Coercion, either Papal or Popular. A Doctrine which I must needs say was very inconsistent with those Designs which those angry Pa∣triots were at that time carrying on. And I am very much mistaken if, at this

very day, a great part of that Quar∣rel which is taken up against the Church be not founded upon this, that it is too faithfully devoted to the Interests of the Crown; and that many Persons are Presbyterians, In∣dependents, Fifth-Monarchy-men, &c. as so many sanctified disguises un∣der which they act the Part of Com∣mon-wealths-men.

In the next place come we there∣fore to the Ceremonies; and there indeed the noise is very great. An Ex∣cellent Person, who for his pious la∣bours upon a noble Argument, and much more worthy of his Pen, de∣serves much honour, hath in this part of the Question exprest much more Concern, than, I hope, himself upon a serious review will admit the Cause to bear, in a Book entituled, Liberty of Conscience upon its true and proper Grounds asserted and vindicated, &c. hath thus expressed himself, p. 49. How may we lament over the present Imposi∣tion of the Ceremonies now enjoyn'd a∣mong us in England, which are no part of divine Truth, nor any of Christ's

Institutions, but things perfectly Hu∣mane in their Creation; and yet are enforced by the Civil Power upon the Practice and Consciences of men. Now here, with all due respect to that Learn∣ed Gentleman, I shall desire him to take notice, whether it be not an Excellency and a Felicity almost pe∣culiar to the Church of England, that in all her Constitutions, her greatest Adversaries are forced to betake themselves to the scanning of a few Ceremonies, to find a cause, or, to speak more properly, a shew of Con∣troversie; and that himself in his own great Judgment hath not been able to find out any other flaw in the Mat∣ter of all her Laws, as much soever as he doth mislike the Imposition of them. As for the Cermonies them∣selves, the Exceptions, or at least the Clamours are very many; That they are uncommanded by God; that they are significant; that they are Will-worship; that they are teaching for Doctrines of God the Command∣ments of men; and lastly, that they do give scandal.

As to the Ceremonies being uncom∣manded by God, I never heard of a∣ny man who pretended them to be o∣therwise; and therefore it is most clear and certain, that that Church doth not teach for Doctrines of God the Commandments of Men, which doth own publickly, that these are not the Doctrines of God, but only the Commandments of Man: And if any man doth mistake in this Case, which is a thing incredible that any should do so; but if there be such a one, I am sure that the mistake is his own and not the fault of the Church: For she hath taken care to prevent it, in the Chapter of Ceremonies be∣fore the Common Prayers, wherein she declares that the Ceremonies which are retained, are retained for Disci∣pline and Order, which upon just Cause may be altered and changed, and there∣fore are not to be esteemed equal with Gods Law. But however, this is plain in the nature of things, that although among the Ceremonies no one in par∣ticular is necessary, yet in general it is necessary, so far as Order and De∣cency

is necessary, that some such there should be.

But in the next place there is an Objection, supposed to be of much greater force, and that is this; That the Ceremonies are significant: And here I must needs confess, that if they could have alledged, that the Ceremonies had been insignificant, the Objection had been much more worthy of having some notice taken of it; because that the very nature and whole use of Ceremonies doth consist in being significant. And in this I appeal to all Mankind, whether in any one Action Sacred or Civil, any one Ceremony was ever institu∣ted, unless it were in order to the signifying, denoting or expressing something by it. Nor is thisall; for the Church hath taken care not only to vindicate the Innocency, but with∣al to declare the usefulness of the sig∣nificancy of her Ceremonies in the fore-mentioned Preface; That they are neither dark nor dumb Ceremonies, but are so set forth that every man may understand what they mean and to

what use they do serve: so that it is not like that in time to come they should be abused.

And after all this, methinks, our Brethren of the Presbytery should for their own sakes have had a great care of making use of this Objection, as being themselves as liable to it as any other Persons. The Authors of the Admonition to the Parliament in Queen Elizabeths days, Part 2. have recommended Sitting at the Sacra∣ment, upon this very superstitious score of Significancy (as in our Case they always call it) in these words: As in the Old Testament eating the Pas∣chal Lamb standing, signified a readi∣ness to pass; even so in the receiving it now sitting, after the example of Christ, we signifie Rest, that is, a full finishing thorough Christ of all the Ceremonial Law, and a perfect Work of Redemption wrought, that giveth rest for ever.

And in our own dayes, in that which by them was looked upon as a considerable Act of Divine Worship and Religious Adoration, the entring into a Publick Solemn National Co∣venant

with Almighty God, as they phrase it: The doing of this was pre∣scribed with several Ceremonies un∣commanded in Scripture, and by themselves intended to be very signi∣ficant; as it to be found by every one who pleaseth to look in the Ordinance of Febr. 2. 1643. In this Case without referring us to any Book, Chapter, or Verse; they thought it sufficient to say, That it is ordered and ordained by the Lords and Commons in Parli∣ament, that the said Covenant be so∣lemnly taken in all places, and for the better and more orderly taking thereof, that these Directions ensuing are ap∣pointed and enjoyned to be strictly fol∣lowed: Of which Directions the thirteenth is this, the manner of taking it to be thus; The Minister to read the whole Covenant distinctly and audibly in the Pulpit, and during the time of reading thereof the whole Congregation to be uncovered (which by the way is a much greater shew of Reverence than they have taken care for, either at the reading of the Ten Commandements, or our Saviour's

Sermon upon the Mount) and at the end of reading thereof all to take it standing, lifting up their Right Hand bare. Now I think that it is highly requisite for these men to consider with themselves, whether every one of all their own Pleas of the Purity and Simplicity of the Gospel way of Worship without the mixture of hu∣mane Inventions, and their bold sur∣mises of invading the Throne of Christ by determining those things which Christ hath left free, have any the least force against the Ceremonies of the Church, which they have not a∣gainst this prescribed Formality of their own, in taking the Covenant.

But after all which is possible to be said in order to the clearing of the mistakes about the Ceremonies, there is an Objection which is supposed not to be capable of any answer to be made unto it; and that is this, That be they what they will in themselves, good men are offended at them, they grieve thousands of the Godly Bre∣thren, and though we should grant such men to be mistaken, yet we must

not offend our weak Brethren.

The Case of Scandal hath been so often and so clearly stated, that I shall say the less upon it; and there∣fore, instead of the Argument, I shall rather choose to say something to the Persons who use it. In the first place I shall readily grant, that if a∣ny Persons are really offended at the use of the Ceremonies, in their own way of understanding that word, they must needs be very weak Bre∣thren, and I shall only ask them the old Question, How long they will be weak? And I shall profess my self to have no very honourable Opinion of the means of Knowledge, the Oppor∣tunities of choyce Attainments which are to be had in the Conventicles: If so be that those, who are such weak Brethren as not to be got above such silly Scruples, are looked upon to be sufficiently gifted to be Publick Teachers amongst them.

In the next place I shall ask, who taught the People to be offended at a few harmless Ceremonies? Who raised all their causless Scruples, in∣fused

so many senceless Jealousies, and not being content to have at first in∣fused these needless fears, do still go on to nurse up and cherish them? Who first betrayed great numbers into fol∣ly, and ever after continued to hu∣mour them in it? He who can con∣form himself, and yet refuseth to do so, for fear lest his Auditory and Ac∣quaintance should abate in their e∣steem or contributions towards him; If he means sincerely, & to shew himself an honest man, he ought to deal faith∣fully with his Admirers, & tell them re∣ally what himself thinks, communicate the Satisfaction which he hath receiv∣ed, and perswade them not to be long∣er needlesly afraid where no fear is: It is very plain that the generality of Dissenters do entertain wild suspici∣ons about the Service of the Church, upon no other ground than an im∣plicite faith which they have in the skill and honesty of their Teachers. Such and such a one is a very precious and knowing man, and do you think that he would not conform, if he did not know Conformity to be a sin?

The Pastor and his Flock in this Case do mutually guide and are guided by each other; he makes it his business to please and humour them,, and they look upon it as a great mark of their Judgment, and an infallible token of their Election to admire him.

But if the weakness of these our Brethren hath so great a privilege entailed upon it, as that we must do nothing which they have taken a fan∣cy against; a thing in it self lawful and imposed by lawful Authority, must immediately become unlawful, if so be that any scrupulous man can be brought to entertain a foolish jea∣lousie about it: Then is this kind of weakness endued with a very strange degree of Omnipotence; be∣cause that upon this supposition, the very mistakes of men are able to al∣ter the Nature of things; A thing in it self innocent, doth according to this Doctrine, immediately become unlawful, as soon as ever that any fanciful deluded man doth errone∣ously conceive it to be so; But me∣thinks

that those who pretend to be such eager asserters of Christian Li∣berty, as this sort of men have al∣ways done, should, of all other per∣sons, the least endure to have it thus trifled with; as to have it believed to be openly exposed to lie perpetually at the mercy of all the Humour, Me∣lancholy, Artifice, Cheat and Discon∣tent in the whole Nation.

But if this be the meaning of those Texts of Scripture, where we are com∣manded to avoid the giving of Scan∣dal (as most certainly and evidently it is not) That the Actions of all Pri∣vate Men, and the Authority of all Publick Constitutions must be as of∣ten over-ruled as any single Person is, either by his own Folly or by the Arts of other men, imposed upon to be∣lieve evil of them; then can no man tell in any matter of Action Sacred or Civil (except in the Matters of imme∣diate and plain divine Precept) what one thing shall be lawful for him to do in the very next moment.

But if it be thus appointed by the Apostle, That the mistakes of other

Men, though we should suppose them to be well-meaning ones, are to have so uncontrollable an influence upon the Actions of all private Persons, and the Decrees of all Publick ones; If it be thus, I say, it will thence follow very apparently, that there is a great necessity lying upon the Government, of taking care what kind of Persons are intrusted with teaching the Peo∣ple. For if Conscience, though ne∣ver so erroneous, are of right, and by Apostolical appointment to have so great a regard had unto them; then of all things great circumspection should be used, and security taken, for the Understanding and Honesty of all those who are intrusted to be Guides of Consciences. For if the Errors of Conscience are things of so great Authority, as to be an immedi∣ate Supersedeas to our whole Christi∣an Liberty, to all sorts of Humane Laws, then it is the greatest Phrenzy imaginable, to grant a promiscuous Liberty to whoever pleaseth to teach and instruct the People. Alas! the Vulgar are easily imposed upon; and

it is not impossible but that we may find in our days, what St. Paul did in his, That there are those who will speak lyes in hypocrisie because of advan∣tage; and bring their Auditories to admire those very Doctrines which themselves do heartily despise; out∣wardly court their Hearers, and in∣wardly laugh at them. And in the mean time, are not Religion and Go∣vernment like to be at a very fine pass? when who so pleaseth shall have the Privilege of making all possible ad∣vantages of that very Scruple which himself was Author of; and, when all other Objections fail, shall be al∣lowed to plead his own exemption from all Obedience to the settled Constitutions, from the dissatisfaction of other men, who, if it had not been for him, had never entertain∣ed the least thought of being dissa∣tisfied.

But in the next place it is frequent∣ly urged, That those Terms of Com∣munion are not looked upon as suf∣ficient, which were always looked upon as such in former days; but there

are newer and straiter Bonds added to them; a new Declaration of Assent and Consent: And besides all this, the Consciences of men are pro∣voked, which otherwise would have remained silent, if not satisfied; new Scruples are raised in the Minds of Men, which before lay buried, and which would otherwise have been quite forgot; in that it is not thought sufficient that the Covenant should be laid aside, but that it should be for∣mally renounced; and not only so, but it is required that men must swear not only for themselves, but that no man else is obliged by it.

Now after all this wonder, there is not any one Thing which is not ve∣ry easily accounted for: For surely it hath been among men not at all un∣usual, nor in it self strange, that where former securities have been found too slight, to add others to them. As for the Declaration of Assent and Con∣sent, the addition which it doth make to the former Subscriptions is not so considerable, as to raise a scruple in

the mind of any man who was real in them. And I suppose that the great Mystery which is pretended to lie in the terribie sound of Assent and Con∣sent, which the People are taught to be affrighted at, as if some dismal meaning were hid under it, is nothing else but an Art to raise their Jealousie, that so they might be the better pre∣pared for the finding out some plot or other in the following Re∣nunciation of the Covenant. A thing which was ordered not without great cause; and it is very suspicious that that Cause doth not only continue, but increase, as appears but too plain∣ly from this, That there is so great a Clamour raised upon it. And this Cause did in a great measure proceed from themselves, and that great stir which they made about the Obligati∣on of the Covenant, in the first and second year immediately after the Restoration of his Majesty, both from Press and Pulpit: Parties were made in the City, and endeavoured to be made in Parliament, for the owning of that Obligation. It was with great

confidence urged, that it was A Pub∣lick and National Oath, binding all Persons of this Nation, whether they did swear it personally or not, and all Posterity after us in their particular places; and all that shall succeed into the Publick Places and Politick Capa∣cities of this Kingdom, to pursue the things covenanted for: And this Obli∣gation is for ever to remain and abide, and by no Humane Act or Power to be absolved or made void; as, amongst o∣thers, Mr. Crofton hath endeavoured to prove at large in his famous Wri∣tings on that Subject. And, to speak the truth, if we once admit the Grounds which this Party of Men do go upon, what he doth alledge hath great reason in it; it being very evi∣dent, that those Clauses which he doth produce out of the Covenant, do suppose all Posterity to be involv∣ed in them: And this he urgeth not as his own single Opinion, but as the Sence of his whole Party; and, be∣sides the Evidence of the thing, he alledgeth, The Testimony to the Truth of Jesus Christ and the Covenant, by

the London Ministers, Dec. 14. 1647. several of which are at this present Preachers to the separated Congrega∣tions; In which it is plainly declared, That it is not in the Power of any person or persons upon Earth to dis∣pence with or absolve us from it. Nay, the Power of Parliaments, which in other cases is allowed to be large e∣nough, is in this bound up, as Mr. Cr. tells us, p. 139. That the Parliament con∣sisting of Lords and Commons, and that in their Publick Capacity as a Parlia∣ment, the House of Commons assembled in their House, and in formality of the Body of the Nation, with their Speaker before them, went unto St. Margarets Church in Westminster with the greatest Solemnity imaginable, did, as the Re∣presentative Body of the Kingdom, swear this Covenant: which, as a farther Te∣stimony that it was a National Cove∣nant, they caused to be printed with their Names subscribed, and to be hang∣ed up in all Churches, and in their own House, as a Compass whereby (in con∣formity to right, Reason and Religion) to steer their then Debates, and to di∣ctate

TO ALL THAT SHOVLD SVCCEED IN THAT PLACE AND CAPACITY what obligation did before God ly upon the Body of this Nation.

Those who plead for the removal of the Renunciation of the Cove∣nant, either they do believe, that the Covenant doth oblige at this time, or, that it doth not oblige; if they do believe that it doth not oblige, why may they not declare that they do believe it not to do so? One Rea∣son may indeed be given, why the Preachers themselves may believe the Covenant not to oblige, and yet that they should by all means avoid the declaring that they do thus believe; and that is this, that they would have the People believe it to have an Obli∣gation, although themselves believe it to have none. A Perswasion this, which, in some juncture of Affairs or other, they may chance to make ve∣ry great use of; and that this may not be altogether incredible their Pro∣cedure hath not been one jot hone∣ster than this amounts to in another

part of the Controversie between us. It is well known that there are among them, and not among the meanest of them who have believed the Liturgy and Ceremonies to be very Innocent, and yet could be never brought to say one word to the People of this their belief; But on the other side now, if they are really perswaded that the Covenant doth carry a lasting Obligation along with it: In that Case I shall not, during that Perswa∣sion of theirs, desire them to renounce it; but withall I must crave their leave to add this further, that during that Perswasion of theirs, I think it but reasonable, that the Government should cast a very watchful eye over them. And of this I shall give an ac∣count from the Covenant it self, wherein there are so many things, and of such fatal and universal conse∣quence, covenanted for, that the whole Nation is highly concerned that no considerable Part of it should look upon themselves, and every Bo∣dy else, as lying under the Obligati∣on of the Oath of God, to watch all

opportunities wherein they may ac∣complish such great and publick mis∣chiefs, as will appear by a particular Consideration of the Thing it self.

ARTICLE 1.

That we shall sincerely, really, and constantly, through the Grace of God, endeavour in our several Places and Callings the preservation of the Reform∣ed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and Government against our Common Ene∣mies: The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the Example of the best Reformed Churches: And shall endea∣vour to bring the Churches of God in the three Kingdoms to the nearest Con∣junction and Vniformity in Religion, in Confession of Faith, Form of Church-Government, Directory for Worship and Catechizing; That we and our Posteri∣ty after us, may as Brethren, live in Faith and Love, and that the Lord may

delight to dwell in the midst of us.

In which Article it is easie to ob∣serve many things lyable to very just and material Exceptions; as first, By what Authority can any private man in England, if he keeps himself with∣in his own Place and Calling, inter∣meddle either in the Preservation or Alteration of the Religion and Go∣vernment of the Church and King∣dom of Scotland? Nay, by what Authority can any Person in this King∣dom whatever, be he in what Pub∣lick Capacity he will (His Majesty on∣ly excepted, or those who act by Com∣mission from Him) have any thing to do with the Concerns in that King∣dom? And secondly, this first Part of the Article may upon very good Grounds be supposed to be incon∣sistent with the remaining Parts of it: For we are sworn to preserve the Do∣ctrine, Discipline, &c. of Scotland, and withall, to bring the three Kingdoms to the nearest Uniformity in Religion, Con∣fession of Faith, form of Church-Go∣vernment, Directory for Worship and

Catechizing; So that Scotland must necessarily be our Pattern; and yet in the same breath we are sworn to reform England and Ireland, accord∣ing to the Word of God, and the Example of the best Reformed Churches: And it is more than possi∣ble, that our own Church, as it is al∣ready by Law established, or at least some other Church beyond the Seas, may come altogether as near the Word of God, as that of Scotland: And what is to be done in that Case? And in the third place, all the other Dissenters whatever, besides the Pres∣byterians, are highly concerned to see that the Covenant is not looked up∣on as a thing of any obligation; be∣cause that that is express for Unifor∣mity, and as such, is not less than ab∣solutely inconsistent with Liberty of Conscience; and as hard thoughts soever as the smaller Sects have enter∣tained concerning the Bishops; they are much more concerned to secure themselves against not a few, nor the least Considerable, among their own dear Brethren,

ARTICLE 2.

That we shall in like manner, without respect of Persons, endeavour the Extir∣pation of Popery, Prelacy; that is, Church-Government by Archbishops, Bi∣shops, their Chancellors, and Commissa∣ries, Deans, Deans and Chapters, Arch∣deacons, and all other Ecclesiastical Officers depending on that Hierarchy; Superstition, Heresie, Schism, Profane∣ness, and whatsoever shall be found con∣trary to sound Doctrine, and the Power of Godliness, lest we partake in other mens sins, and thereby be in danger to receive of their Plagues; and that the Lord may be One, and his Name One in these Kingdoms.

As to the former part of this Arti∣cle, that which concerns the over∣throw of the established Government of the Church, I shall only say this, that the Modesty of these men is in this case very admirable, and there is no doubt to be made, but that in any other Kingdom it would be thought

to be so; in that they do expect to be admitted into the Preferments of the Church, and to be allowed to be pub∣lick Preachers in it; and yet at the very same time, they do desire to be excused from declaring, that they are not of a Perswasion, that there doth ly an obligation by Oath upon them themselves, the whole Nation, or (to say no more) at least upon some other Person, who ought to be nameless, to overthrow the whole frame of the Government of that Church, which they desire to be admitted into the Preferments of, and particularly of that Bishop by whose hands they are admitted. I would fain know whe∣ther there be any other Part of the World, where any Persons dare to demand of the present establishment, that it would for their sakes so far re∣lax it self, in order to their admission into it. Sure these menimagine, that the Church is in a very great necessi∣ty of them, that it cannot stand one moment without them; when, in the very Terms of their Admission, they do demand no less than this, that

a new Law should be made on pur∣pose, whereby they may be privileged from declaring, whether or no it is lawful for them to suffer the Church to continue two moments longer than there shall arise an opportunity, wherein they may be able to over∣throw it.

As for the remaining Part of the Article concerning Superstition, Here∣sie, Schism, Profaneness, and whatsoever shall be found contrary to sound Do∣ctrine or the Power of Godliness, &c. I shall leave that to our Friends of the Presbytery and their Separating Bre∣thren to dispute about it: And it is clear enough, that they are altogether as unlike to agree in those Particu∣lars, as I am with either of them: As lovingly as ever they may look upon one another at present, I am sure that the Covenant, when opportunity serves, will be found to be levelled as directly against the Conventicles, as against the Cathedrals. I shall ob∣serve no more in this Article besides the great Charitableness of the Con∣clusion, That the Lord may be One and

his Name One in the Three Kingdoms: As if the Church of England follow∣ed after strange Gods, and that those ordained by her were really no o∣ther than, as they are often stiled ac∣cording to the good manners which the People learn of too many such Preachers, the Priests of Baal.

ART. 3.

We shall with the same Sincerity, Re∣ality and Constancy in our several Voca∣tions, endeavour, with our Estates and Lives, mutually to preserve the Rights and Privileges of the Parliament and the Liberties of the Kingdoms; and to preserve and defend the Kings Maje∣sties Person and Authority, in the Pre∣servation and Defence of the True Re∣ligion and Liberties of the Kingdom: That the World may hear witness with our Consciences of our Loyalty, and that we have no thoughts and intenti∣on to diminish his Majesties Iust Power and Greatness.

This Article hath been very much

and very much insisted on and gloried in for the seeming Loyalty of one Ex∣pression in it: But, in order to a right understanding; let us consider how Affairs stood at that time: It is well known, that the Compilers and Enjoyners of this Covenant were, at that very time, in actual Arms (I hope that it is no offence, if I say in actual Rebellion) against the King. This ve∣ry Covenant was a great Instrument by which they did carry on their De∣sign then on foot against Him: The King was betrayed and sold by one part of the Covenanters, those from Scotland, he was bought, imprisoned, and in effect deposed by another part of the Covenanters, those in Eng∣land, and by the most Loyal of them, even the Lords and Commons Assem∣bled at Westminster; who by their Votes of Non-address, Febr. 17. 1647. (which, let us note, was long before the Seclusion by the Army) did de∣clare, First, That they will make no far∣ther Addresses or Applications to the King: And in the fourth Vote, That they will receive no more Messages from

the King, and do enjoyn that no Person whatever do receive or bring any Mes∣sage from the King to Both or either Houses of Parliament, or to any other Person; which Votes they published with a Declaration, wherein they lay down some few of those many Rea∣sons (as they express it) why they cannot repose any more Trust in Him.

Nay, long before that time, when the Scots complained of some rigours used towards His Majesty, as being contrary to the Covenant, the House of Commons did return them this An∣swer, Novemb. 18. 1646. We observe that you mention the Defence of the King twice, from the Covenant; but in both places you leave out, in the preservation of the true Religion, &c. A main Clause without which the other ought not to be mentioned. Which very Answer themselves did afterwards receive from their own Army, in a Declarati∣on from St. Albans, Novemb. 18. 1648. Where they reminded their Masters of their own Doctrine, The Defence of the King, say they, is to be under∣stood with this restriction; In the Pre∣servation

of, &c. or otherwise the whole Proceedings of Both Kingdoms in make∣ing and maintaining War against Him in Defence of Religion and Liberties are questionable for breach of Covenant; since that way of preserving did proba∣bly tend to the destruction and was with∣out any safe provision, either for his Person, or that Authority which can properly be called His, or understood in Conjunction with His Person; but that therein His Person might probably have been destroyed under the Sword or by a Bullet, yea was ordinarily endeavoured to be so, as well as the Persons of others in Arms with Him; and that Authori∣ty of His was certainly opposed and en∣deavoured to be destroyed thereby, in∣stead of being defended. Remonstrance from St. Albans, P. 55.

Indeed, about the time of the King's Murther, many of the Cove∣nanters did declare themselves a little dissatisfied with that way of Proceeding against Him; and did (how reasonably upon their own Grounds, I know not) urge the Cove∣nant for His Preservation: But of

their Behaviour in this Case, I shall give only the Account of an Author, who lived in those times when they had opportunities enough to have taken what account of Him them∣selves pleased. His Words are these, in a Book entituled, A short View of the Life and Reign of King Charles the First, Monarch of Great Britain, pag. 94. The Presbyterians carried on this Tragedy to the very last Act, from the first bringing in of the Scots to the be∣ginning of the War, and from the begin∣ning of the War till they had brought Him Prisoner to Holmby-House, and then quarrelled with the Independents for taking of the Work out of their hands, and robbing them of the long ex∣pected fruit of their Plots and Practi∣ces. They cried out against them in their Pulpits and clamoured against them in their Pamphlets for that, of which them∣selves were at least parcel-guilty, Et si non re at voto saltem Regicidae, &c. On the other side, the Independents, who washed their hands in the blood of the King, seemed as desirous as the Presbyte∣rians to wash their hands of it: By them

it was alleadged more calmly, that they had put Charles Stuart to death, against whom they proceeded as the Cause of so much bloodshed; but that the King had been muthered a long time before by the Presbyterians, when they deprived Him of His Crown, His Sword, His Scepter; of His Crown, by forcing from Him those Prerogatives which placed Him in a Throne of Eminency above His People; of His Sword, by wresting the Militia out of His hands, by which He was made unable to protect them; and of His Scepter, in divesting Him of His Power of calling Parliaments, and of His Negative Voyce in making those Laws by which He was to govern all Estates of Men under His Dominion: And more than so, they had deprived Him of His Natural Liberty as a Man; of the Society of His Wife, as he was a Husband; of the Conversation of His Children, as He was a Father; of the Attendance of His Servants, as He was a Master; and in a word, of all those Comforts which might make Life valu∣ed for a Blessing: So that there was no∣thing left for the Independents to do,

but to put an end to those Calamities in∣to which this miserable man, this Vir dolorum, as He might very well be call∣ed, had been so accursedly plunged by the Presbyterians.

To which I shall only add this far∣ther, that notwithstanding all that Loyalty which the Covenanters have so often boasted of, from the Obliga∣tion of the Covenant; yet it is well known, that the Covenant was placed by themselves as a bar between him and his Throne, that without sub∣mitting to this, they could not endure to think of His Restauration to that; and this to so high a degree, that even in Ianuary, 1648. Notwithstanding the apparent danger which the King's Life was known to be in, yet even then, the General Assembly of Scot∣land did violently oppose all courses thought upon for His Relief, and pres∣sed earnestly, That His Majestie's Con∣cessions and Offers concerning Religion may directly and positively be declared unsatisfactory to the Parliament, and that there shall be no engagement for restore∣ing His Majesty to one of His Houses

with Honour, Freedom and Safety, be∣fore Security and Assurance be had from His Majesty by His Solemn Oath under Hand and Seal; that He shall for Him∣self and His Successors consent and agree to Acts of Parliament enjoyning the League and Covenant, and fully esta∣blishing Presbyterian Government, Di∣rectory of Worship, and Confession of Faith in all his Majesties Dominions; and that his Majesty shall never make opposition to any of these, or endeavour any change thereof. Vid. Declar. of Jan. 10. 1648.

Now therefore, seeing it is so plain a Case, that in the Opinion of the Compilers and Enjoyners of the Co∣venant; all the fore-mentioned Vio∣lences both might and ought to have been used against the King, by vertue and in pursuance of the Covenant: It thence follows unavoidably, that His Majesty is not a little concerned to be very watchful over all those Per∣sons who are so tender of the honour of the Covenant, that they demand it as the Condition of their Admissi∣on into the Church, that they may by

no means be questioned concerning their Opinion about its Obligation.

ARTICLE 4.

We shall with all faithfulness endea∣vour the discovery of all such as have been or shall be Incendiaries, Malig∣nants or evil Instruments, by hindering the Reformation of Religion, dividing the King from His People, or one of the Kingdoms from another, or making any Faction or Parties among the People contrary to this League and Covenant, that they may be brought to publick tri∣al, and receive condign punishment, as the degree of their offences shall require or deserve, or the Supreme Iudicatories of both Kingdoms respectively, or others, having power from them for that effect, shall judge convenient.

It is very well known what the meaning of Incendiaries and Malig∣nants is, in this Article: And it is shrewdly to be suspected, That those who are perswaded of the Obligati∣on of this Oath, are likewise per∣swaded, that those Incendiaries and

Malignants, have not as yet been brought to condign punishment; and whatever benefit the Covenanters themselves may receive by an Act of Oblivion, it is much to be suspected, that those who are covenanted against are looked upon as not capable of receiving any advantage by it: And there is reason to believe, that those who scruple the Validity of that Act of Parliament which declares against the Obligation of the Covenant, are by no means to be trusted, lest, if opportunity should serve, they would not likewise scruple the Validity of that Act of Parliament which gave them Indempnity. For thus, accord∣ing to their own Grounds, they may argue, The Act of Oblivion is against the Covenant, and then it followeth in the next place, that it is against their Consciences; It is against the Oath of God lying upon themselves and upon the whole Nation and upon all Posterity, and no humane Act or Power can absolve them or any one else from it; and every thing done against the Covenant is null and void,

the whole Nation being bound up by it to all Ages. For therefore it was That the Covenant was hung up in the Parliament, as a Compass whereby to steer their Debates, and to dictate to all, who shall succeed in that place and capacity, what obligation doth be∣fore God lie upon the Body of this Na∣tion, as I have before observed. Now upon these mens suppositions, there is no Security to be had, but that they who passed an Act of Oblivion, to pardon any thing done against the Covenant, are involved in guilt and liable to punishment for so doing; and are upon those very accounts to expect, when Providence shall put an opportunity into the hands of these Zealots, the very same Return which the Prophet made to Ahab, 1 King. 20. v. 42. Thus saith the Lord, Because thou hast let go a Man whom I have ap∣pointed to destruction, therefore thy life shall go for his life, and thy people for his people.

The next thing which I shall ob∣serve in this Article is this, That those Persons who covenanted together,

among other things, to maintain the Liberties of the Kingdom, have so far forgot themselves, as that in that very Covenant they have set up an Arbitrary Government: The Rule of condign punishment here set down, is not any known Law, no, not so much as a new one of their own ma∣king; but, as the degree of their of∣fences shall require or deserve, or the Supreme Iudicatories of both Kingdoms respectively, or others having power from them for that effect, shall judge conve∣nient. By which words it is plain, that they did not look upon it as sufficient to take an arbitary Power into their own hands, but likewise did delegate it to as many else besides as they pleased.

ART. 5.

Whereas the happiness of a blessed Peace between the Kingdoms, denied in former times to our Progenitors, is by the good Providence of God granted to us, and hath lately been concluded and settled by both Parliaments; we shall

each one of us, according to our Place and Interest, endeavour that they may be conjoyned in a firm Peace and Vni∣on to All Posterity, and that Iustice may be done upon all wilful opposers thereof, in manner expressed in the pre∣cedent Article: According to the preceding Article, i. e. as shall be judg∣ed convenient.

The Modesty of these men is very admirable, in that they would out∣face the World, that England and Scotland were never at peace in for∣mer times, or, rather their Language is something mysterious, that the Two Nations were never at Peace till they had involved them in a War. But as in the former Article they were, as I have shewed, tender of the Liberty of the Subject; so in this they have been very careful of the Authority of his Majesty, in that they have taken upon them to make peace with another Kingdom without him; and withal when that very Peace was nothing else, besides their joyning Forces against him.

ART. 6.

We shall also according to our Place and Calling, in this Common Cause of Religion, Liberty and Peace of the King∣doms, assist and defend all those that en∣ter into this League and Covenant, in the maintaining and pursuing thereof; and shall not suffer our selves directly or in∣directly, by whatsoever Combination, Perswasion or Terrour to be divided and withdrawn from this blessed Vnion and Conjunction; whether to make defecti∣on to the contrary Part, or to give our selves to detestable Indifferency or Neu∣trality in this Cause, which so much concerns the Glory of God, the Good of the Kingdom, and the Honour of the King: But shall all the dayes of our lives zealously and constantly continue therein against all opposition, and pro∣mote the same according to our power a∣gainst all Letts and Impediments what∣soever: And what we are not able of our selves to suppress or overcome, we shall reveal and make known, that it may be timely prevented and removed: All

which we shall do in the sight of God.

From which Article it it is plainly to be seen, That those who do be∣lieve themselves to lie under the Ob∣ligation of this Covenant, are and ought to be looked upon as a Party already formed and combined toge∣ther against the whole Nation be∣sides, having a common Band to unite and tie them fast together: And this is such an Union as they look upon as sacred and indissoluble. And the Ends, in order to which they are thus combined, are in their esteem such, as that nothing can excuse the least intermission in their pursuance after them, besides an absolute Impossibili∣ty, and even in that case it is lawful for them only, to delay so long, as to expect a more favourable season: For they are according to this Article, Never to be wrought over to so much as a detestable Indifferency or Neutra∣lity in this Cause of God; but zealously and constantly to continue therein a∣gainst all opposition, all letts and impe∣diments whatsoever.

And having now laid down the Six Articles of the Covenant, I shall only add a few of the last words of the large and solemn Conclusion of it; wherein they pray God to bless their proceedings herein with such success as may be an encouragement to other Churches, groaning under, or in dan∣ger of the Yoke of Antichristian Tyran∣ny, to joyn in the same or like Associati∣on or Covenant, to the Glory of God, the Enlargement of the Kingdom of Ie∣sus Christ, and the Peace and Tranquil∣lity of Christian Kingdoms and Com∣mon-wealths.

It hath been often said in the be∣half of the Presbyterians, that they did not engage in the late War under a less Authority than that of the Two Houses of Parliament: What Autho∣rity the Two Houses of Parliament have in raising a War against the King shall be no part of this Enquiry, nor whether the Lords and Gentle∣men who at that time staid at West∣minster were the Two Houses of Par∣liament? Be these two things as they will, although it is not unknown what

may be said as to both those Cases; yet however the Covenant, hath in∣formed us of another sort of Autho∣rity under which a War may be raised at any time against all the Kings in Europe: Because in these words is held forth a publick Invitation to all Subjects whatsoever, who do either really groan under, or are in any danger of any thing, which our folk have pleased to call, or themselves shall chance to fancy to be a Yoke of Antichristian Tyranny, to enter either into this or the like Association or Covenant. Now I suppose, that it is no easie task to make out, that all Kingdoms have Parliaments endued with so large a share of the Soveraignty, as that they have Authority to take up Arms a∣gainst their respective Princes: And if there were such Parliaments every where, this Invitation is only made to the Christian Churches, without taking the least notice of Parliaments; nay with a full assurance that there were no such Parliaments to be taken notice of. So that by this Doctrine

the Church alone may enter into as∣sociation against the State upon the score of Religion (especially if it can but cry out Antichrist) may engage the Subjects of all Europe against their Soveraigns, be they Princes or Commomwealths.

I know very well that those who urge the taking away of the Decla∣ration enjoyned concerning the re∣nouncing of the Covenant, have one evasion whereby to avoyd entring in∣to the merits of the Cause, and that is this, The seeming unreasonableness of that Clause; Also I hold that there lieth no Obligation upon me, or any o∣ther Person from the Oath commonly called the Solemn, &c. Is it not unjust that one man should be bound to swear to the Obligations of another? As plausible soever as this may seem, no doubt it is but an evasion; for it is well known whom they mean by that other Person whom they suppose to be obliged; and besides to make this Case seem much harder than it is indeed; They endeavour to perswade us, that this renunciation is what really it is

not; for it is plain, that this Declara∣tion is not an Oath, nor any thing like one, only we are called upon to declare what our Opinion is in a Case there put to us; we are so far from being required in this Case unto the swearing for any one else; that we are not called upon to swear for our selves, we do not swear that there doth ly no Obligation either upon our selves or any other Person, but only that we do not believe that there doth.

And after all this, the pretence of being scrupulous about declaring any thing concerning the Obligation of any other Person hath one great re∣serve in it: For, the very supposal of the possibility of that is in effect to say, that the Covenant as to the mat∣ter of it is in every particular re∣spect lawful; for unless it be lawful in every particular respect, no Body can be obliged by it; and if once it be granted to be a lawful Oath, it will be very easie thence to deduce that it is obligatory to more Persons than one.

And thus I have taken a short re∣view of the Covenant, wherein it is very plain that there are many things of such universal and dangerous Con∣sequence therein Covenanted for, as do render it not altogether unworthy the care of those who are in Publick Places to consider a little with them∣selves, what the meaning of it is, that so many men do profess themselves to have so deep a sense of the Obligati∣on of the Covenant, as that a Law must be made on purpose to gratifie them in that humour: The Publick Constitutions must veil to their un∣known Scruples, and with the Ho∣nour of having the Wisdom of the whole Nation confess it self to have been all along mistaken, they expect to be admitted Publick Preachers; This Plea is such a one as doth look as if it had some deep meaning in it, and ought to be thoroughly under∣stood before admitted; I shall end this Argument as I did begin it▪ Either these men do believe that the Cove∣nant doth oblige, or, they do not be∣lieve it, if they do not believe it to

oblige, I cannot see what Honest Rea∣son can be given why they should scruple to declare this their Belief; But on the other side, if they do re∣ally believe that the Covenant doth oblige them, it is much more advise∣able, that this Perswasion should keep them out of the Church, than that they should bring this Perswasion in∣to it: And whereas the Law-makers hoped that the Peevishness of this sort of People would within some reaso∣nable compass of time have grown weary of it self, and accordingly had provided that the Declaration against the Covenant should, within a few Years, of course have become anti∣quated; the Clamours of these men have given so reasonable a Jealousie about their retaining their old Prin∣ciples, as may well serve to awaken the Caution of those in Authority, so far as to put them in mind of giving New Life to their Old Act, and en∣larging the terms of its Duration: For seeing that the Dissenters do va∣lue themselves so much upon their re∣membring the Covenant; our Go∣vernours

have no small Concern to let it be seen, that neither do they for∣get it.

To all which hath been already said, I shall add this one Thing; It may not unjustly seem a Cause of much wonder how it should come to pass, that the Covenant should be looked upon as a thing much more sacred and indissoluble now than it was in former Dayes; That Correspondence which Mr. Ienkins, and a great ma∣ny other London Ministers held with the Scots, for the sake of which he and others were cast into Prison, will not be denied to be in pursuance of the Obligation of the Covenant, and of that Part of it which they are al∣wayes glorying in, the Loyal and Me∣ritorious Part, as to the Authority of His Majesty: Now I dare appeal to any Member of his present Congre∣gation, whether he hath not renoun∣ced this part of the Obligation of the Covenant, in these following Words.

To the Supreme Authority, the Parliament of the Common∣wealth of ENGLAND. The Humble Petition of VVilli∣am Ienkin Prisoner.

THat the Providence of God hath in the Iudgement of your Petitio∣ner as evidently appeared in the re∣moving of others from, & investing your Honours with the Government of this Nation, as ever they appeared in the tak∣ing away or bestowing of any Government in any History of any Age in the World.

That he apprehends that a refusal to be subject to this present Authority un∣der the pretence of upholding the Title of ANYONE upon the Earth is a re∣fusal to acquiesce in the wise and righteous pleasure of God; such an oppos∣ing of the Government set up by the So∣veraign Lord of Heaven and Earth, as none can have peace either in acting or suffering for: And that your Petitioner

looks upon it as his Duty to yield to this Authority all active and chearful Obedi∣ence, even for Conscience sake, &c.

Here is a plain Renunciation of all the Obligation of the Covenant, so far as respects the King; the good man is quit by Providence, nay did not that whole Party, as scrupulous as ever they may now seem, from that time forward ever afterward till the laying aside the Family of Crom∣wels, absolutely lay aside all thought of any manner of Obligation either to King or Covenant.

And now after all these dangers which will be perpetually impending over us from the Covenant, and which we can never be secure from, so long as there is the least pretence remain∣ing among us, that that Oath is at all obligatory; there is another thing which may justly raise our wonder, and may concern us much more than the generality of us are aware, to en∣quire what may the meaning of it; and that is this, to consider how it doth come to pass, that the Presbyte∣rians

and the other Sectaries do all at present unite in the Common Plea of Liberty of Conscience; For it is ve∣ry plain that in this part of the De∣bate between us, their Inclinations, Judgements and Interests are very different, and their Pleas utterly in∣consistent. It is not so long ago, but that some alive remember it, that the sweet noyse of Liberty of Conscience made a very pleasant sound, and the Dissenters from the legal Establish∣ment were all for a while hugely taken themselves, and did endeavour to charm each other with it; but within the compass of a very little time, they themselves could not tell what to do with it, fell out with one another about the Nature, Bounds, and Limits of it; and even at this ve∣ry day it is a clear Case, That any Pri∣vate Person, without the least en∣trenching upon the Authority of his Superiours, may sa••ely undertake, that all the Pretenders to Liberty of Con∣science in the whole Nation, shall eve∣ry one of them have their utmost wish, in the very same moment that they

themselves shall all agree about it; I must needs say that this Plea is at the first view something specious, and hath some shews of reason in it; But if it be a little narrowly looked into, it will be found to be a fine word, which no body knoweth the meaning of, a thing which looks pret∣tily, but is of no manner of use, which very many Persons do admire, and very few if any at all will in the least endure.

And to make this evident, let us consider that this Liberty of Consci∣ence must be either limited, or unli∣mited; If limited, it is by no means to be called Liberty of Conscience; nay, it is a plain giving up of the Cause, for it is an actuall granting, that Conscience is neither so sacred, nor hath any Right to be looked upon as so tender a thing, but that it both may and ought to have bounds and limits set unto it; and I believe that there are Few men who are not of this mind, or, if they are not at pre∣sent, a little experience will quickly bring them to be of it.

Now if Conscience be to be li∣mited, then they who do not like those limits which the Law hath al∣ready set unto it should do well (when they have obtained lieve for their so doing) to propose those other Limits which they see cause to desire; and after they are agreed themselves a∣bout those Limits, let them in a dutiful manner offer them to their Superiours, alledge their reasons, and among them, let them by no means omit this one, which they so often boast of and triumph in, the great numbers, and Quality of those Persons who are a∣greed upon those Bounds and Limits, who will acquiesce and rest satisfied in them: And without the doing of this, the Raisers of all these Clamours do nothing else but put an intolerable affront upon the Wisdom and Autho∣rity of the Nation, to demand so im∣portunately the Alteration of the setled Constitution, in order to the Gratification of no Body knoweth whom, why, or in what, either how far the Alteration is desired, or what is designed to be the effect of any such

Alteration. Let, I say, the Dissen∣ters, who take themselves to be con∣siderable enough to expect a publick Change for their sakes, declare con∣cerning Themselves and their Inten∣tions, We are they who do desire an Alteration; we do desire it to be made only thus far, and then we will ac∣quiesce in it, and in our several places and Callings (according to a known reading) will endeavour to make all others to acquiesce in it; and we know, that all the Sober, Serious, Peaceable, Godly, Knowing, Con∣scientious Part of the Nation will joyn with us in it.

When the Noise-makers have done this, then, and not before, it will be seasonable to harken unto them: Upon these Terms, I say, and only upon these, their Proposals will be in a con∣dition to be taken into Considera∣tion: When it is once known what the desires of any Party are, then there is room for enquiry, whether or no, or how far they carry Reason in them. And it may sometimes so chance, that such demands as are not

altogether reasonable in themselves, may yet in some sort be thought fit to be complied with in regard of the Number, Quality, Merits or Interest of those Persons who appear to be fond of them. In a Debate about the alteration of a Legal Establish∣ment, there are Two things highly considerable; 1. The Nature of the Alteration it self; 2. The Nature of those who desire it, who they are, how many, and what kind of People. Now these are things which them∣selves alone are qualified to make out unto us; and till they have done that, Authority is scarce in a Capacity to concern it self about it: For it can have no Measures to take, nor propose to it self any End; it can neither know what Concessions to make, nor to whom; can have no way the least as∣surance, either what will satisfie, or who they are who are to be satisfied.

And as for the late device of Com∣prehension, the nature of of it is as yet unknown, and he must be a bold Man who will undertake for the Event of it. As to that which is by ordinary Per∣sons

to be understood of it, it amounts to no more than a pretty artifice of saving the Reputation of about a do∣zen Persons, who are sick of their pre∣sent Separation from the Church, and stand in need of a plausible Pretence under which to return unto it: Their credit will not suffer them to re∣nounce their old Principles, and they are weary of sticking longer to them. Now if the Pride of these Men should be thus far gratified, who can secure us of any great Effect from it? Will their Hearers imitate their Teachers in their compliance upon these Terms or abhorr them for it? And if we had any assurance in getting above these Difficulties, yet however, as to all those who do not come within the Comprehension, every one of all the Pleas of Liberty of Conscience and Persecution remain as they were be∣fore, so that such a Purchase will be upon no prudent estimate worth the price we pay for it.

These Two things therefore I take to be very clear; First, that Liberty with Bounds and Limits set to it, is not

Liberty of Conscience: 2. That if any other Bounds and Limits are to be set besides those which the Law hath already set, it is very requisite, indeed necessary, that those Limits should be known before admitted, a∣greed upon among themselves before they be desired from their Superiours. But because I very well know that how reasonable soever this way of procedure is in it self, yet that the concerned Gentlemen will find more than a few difficulties in it; I shall therefore enquire a little into the o∣ther Member of the fore-mentioned Division, and that is, such a Tolerati∣on as is unlimited.

And here I do freely confess this, that all the Pleas which pretend to shew the reasonableness and usefulness of Liberty of Conscience do plainly prove this, if they do prove any thing at all: And the late Authour of Hu∣mane Reason hath been so much ho∣nester than many of the Writers upon this Argument, that he hath fairly owned the Conclusion which his Pre∣mises naturally do tend unto. Now

that which here doth first offer it self to our Consideration, is this: How it doth come to pass that in this Part of the Argument the Presbyterians of late have observably been very silent? There was a time when in this Case their Zeal was as warm as any mans, and nothing in the whole World was in their esteem more frightful, more intolerable than Toleration. In the year, 1644. This Point of Indulgence was a matter of high Debate, and the Dissenters from the Presbyterian way did desire the same Liberty from their Impositions which they had both of them before joyned in des••••ing from the National Settlement; their Pre∣tences were at least equal, they had the same natural right to Freedom which any other men had, they had the same Pleas of Christian Liberty, and besides all this they had another very good title upon which they might expect Indulgence from the Presbyte∣rians in Point of Merit; the same Arguments the Sectaries shewed to be in common between them both, and withall had this to add farther, that

their Arms added that assistance, with∣out which the Presbyterians could never have been able to have brought themselves into a condition, to have enjoyed that Liberty as to themselves, which the other Sects by their joynt concurrence did put them into a con∣dition to grant, and therefore very well deserved to have received from them. But in those dayes, their dear Brethren, to whom they were much beholding for their joynt concurrence in Prayers and Arms; their mutual Contributions of Blood and Treasure, and whom at present they smile most sweetly upon, did receive the harshest usage which was in their Power to give them, and it was no small matter of publick complaint, that they were not permitted to handle them with much greater roughness: To omit ma∣ny others there then came out a Book entituled, Wholesome Severity reconci∣led with Christian Liberty, Licensed by Ia. Cranford, wherein we are told, that Liberty of Heresie 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 Poyson, their Pernicious, God-provoking; Truth∣defacing, Church-ruinating and State∣shaking Toleration.

To which Author I shall only add the more Publick Testimony to the Truth of Iesus Christ, and to our Solemn League and Covenant, as also against the Errours, Heresies, Blasphemies of these Times, and the Toleration of them, subscribed by the Ministers of Christ within the Province of London, Decem∣ber 14. 1647. Which I have already mentioned, but in this part of the Ar∣gument shall insist something more largely upon; because they were such a Body of men as were looked upon as very considerable, and sufficiently qualified to speak the sence of their whole Party to great advantage: And besides that some of them are yet living and Preachers at this day to the separated Congregations about the Town. Now I would ••ain know of these Gentlemen, whether they are of the same Judgment now about Toleration, as they were then? if

they are, then methinks they should do very well to declare it, and so much the rather, because that by their behaviour one would guess that their minds were altered; in that they do so far comply as to joyn Counsels and Interests with those whom formerly they bore testimony against: Again, if they are of the same mind about Toleration now as they were former∣ly; then all the under Sects have great Cause in time to beware of them, ought to look upon them as ve∣ry false brethren, who want nothing but opportunity to take away that Liberty which now indeed is com∣mon to them with the rest of their Brethren, but they never intended it for any but themselves. And on the other side, if they are not of the same mind about Toleration now as they were formerly; then they ought in all Honesty to declare to the World how much they were former∣ly mistaken, in that they raised such fearful Outcries against that Tolerati∣on which is an innocent and an useful thing; the giving of which is (as it

is now said) the Duty and Interest of all Government, is indeed no o∣ther than the permitting to us that Liberty with which Christ made us free, or rather, which is the Right of Nature, the Common Birth right of all Mankind.

In the Preface to the aforesaid Te∣stimony they tell us of the spreading Heresies and cursed Blasphemies of those Times, which had born down the Autho∣rity of the Scriptures and our Solemn League and Covenant (very fitly joyn∣ned:) And then they add, But above all our Souls are wounded to think with wha•• hope and industry, a Toleration of all these Evils is endeavoured, and with what a wellcomed boldness sundry odi∣ous Hereticks, which in other places have been banished and branded with infamy, do vent their poysonous Opinions amongst us; as if they intended to make England a common receptacle of all the sinful Dregs of Foreign Countries as well as former Ages, pag. 29. As if all the Er∣rours, Heresies, Sects, Schisms, Divisi∣ons, Looseness, Prophaneness, and Breach of Covenant among us, were small mat∣ters;

what secret and publick Endea∣vours, Projects, Methods and Practices are there amongst us to bring in an uni∣versal, boundless, lawless, abominable and intolerable Toleration, to the filling up of the measure of our Iniquities, and the pulling down God's fierce indignati∣on upon this Nation, and pag. 30. In∣stead of Vnity and Vniformity in Mat∣ters of Religion, we are torn in pieces with destructive Schisms, Separations, Divisions, and Subdivisions, &c. and instead of Extirpation of Heresie, Schism, Prophaneness, we have such an impudent and general inundation of all these Evils, that Multitudes are not a∣shamed to press and plead for a publick, formal, Vniversal Toleration. And having thus shewed how great their Zeal was in this Case, I shall likewise lay down their Reasons for it, which with great earnestness they did ex∣press in these following Words, pag. 32. A publick and a general Toleration will prove an hideous and complexive evil of most dangerous and mischievous Consequence, if ever (which God for∣bid) it should be consented to by Autho∣rity,

for hereby, First, the Glory of the most high God, will be laid in the very dust; Secondly, the Truth of Christ, yea all the Fundamentals of Faith will be r••••ed to the very ground; Thirdly, all Christ's Ordinances, Offices, Worship, Religion, yea and the very Power of God∣liness will be utterly overthro••••; Fourthly, thousands, and ten thousands of poor Souls which Christ hath ran∣somed with his own blood, shall be here∣by betrayed, seduced, and endangered to be undone to all eternity. Fifthly, Ma∣gistracy and Ministry, and with them all Religious, and comely Order in the Church and Commonwealth will be plucked up by the very roots. Sixthly, Re∣formation in Religion, in Doctrine, Wor∣ship, Discipline and Government shall be utterly made voyd. Seventhly, Eng∣land shall be swallowed up with Sects, Schisms, Divisions, Disorders, and Con∣fusions, and become an odious sink, and a common rec••ptacle of all the prodigious Errours, Lies, Heresies, and Blasphemies, Libertinism and Profaneness in the World; so that Rome it self shall not be a more odious puddle and cage of all a∣bominatio••s

and uncleannesses. Eighth∣ly, the Godly shall sit down and lament among us. Ninethly, the wicked shall rise up and insult over us. Tenthly, all the Nations about us shall be amazed at us. Eleventhly, all the Reformed Churches shall be ashamed to own us, they shall all cry out against us; Is this England that Covenanted and swore to the most High God such a Reformati∣on and Extirpation of Popery, Prelacy, Superstition, Heresie, Schism, Prophane∣ness, and whatever shall be found con∣trary to sound Doctrine, and the power of Godliness, and after so long a travel hath she brought forth an hideous Mon∣ster of Toleration? And again, pag. 33. Hath England heretofore had such a large share of Gospel-Enjoyments; and doth she now render to the Lord for all his Benefits a detestable Toleration? Dost thou thus reward the Lord, O foolish England and unwise? Twelfth∣ly, and to conclude, seeing we have just cause to fear, that if this Toleration be entertained among us, the Righteous God of Heaven and Earth will be pro∣voked to plague us yet seven times more,

and at last to translate his very Gospel and Kingdom from us unto another Na∣tion: Therefore upon all these Conside∣rations, we the Ministers of Iesus Christ do hereby testifie to all our Flocks, to all the Kingdom, to all the Reformed Churches, as our great dislike of Prelacy, Erastianism, Brownism and Indepen∣dency; so our utter abhorrency of Anti∣Scripturism, Popery, Arri••nism, Socinia∣nism, Arminianism, Antinomianism, A∣nabaptism, Libertinism, and Familism, with all such like, now too rife among us.

It were endless to transcribe all which hath been said by the Presbyte∣rians against Toleration; and there∣fore it is not a little strange, how much for some years they have endea∣voured after it: But sure their sepa∣rating Brethren cannot be so forget∣ful of what hath been but so very lately past, as not to cast a very watchful Eye over them, to suspect their kindness, and be hugely jealous of their present Concurrence with them; it being not very credible, that their Moderation is greater than formerly, and that which makes all

the difference is no other thing than this, That their Power is not altogether so great. It hath been no unusual thing in the World for men to unite in their Endeavours in order to very differing Ends; to dissemble for a while their mutual Resentments, and to have less kindness for those very Persons they do cabal with, than for those whom they do cabal against. A Common Interest for a while keeps them close together, and out of that they each hope for their particular Advantages; and both sides hug and applaud in∣wardly their own Arts and Dexteri∣ty, in that they see the way chalked out how they shall be able to sup∣plant their Friends, as well as ruine their Enemies. Thus the Presbyte∣rians may at present joyn their en∣deavours in attaining that Liberty, which they hope in time to take a∣way, not only from those whom they at present desire to grant it, but likewise from those who now enjoy it together with them: The Indepen∣dents, Anabaptists, &c. must needs remember how the Presbyterians bore

testimony against that Toleration of them which they could not hinder: They could no more endure those who fought on their side to dissent from them, than they could those who fought against them. Remember (Gentlemen) you all fought for Li∣berty of Conscience; and yet your Fellow-soldiers would not allow you that which you shed your Blood for, and for their own obtaining of which, they were much more beholding to your Arms than to their own.

The Pretences of all the differing sorts of Dissenters are so vastly distant, as to be utterly inconsistent; and whatever Correspondence is between them at present, it ought not to be looked upon, either by themselves or any one else, as any Union or Agree∣ment which is of late made between them, but merely as a Combination against that Settlement which they are all weary of; and as soon as ever that is again overthrown, we shall then see that all their old Quarrels will return as formerly: The tender Consciences of divers sizes will im∣mediatly

fall as foully upon one an∣other as ever they did: Presbytery will be stiled the Yoke of Antichrist, and Independency the Mother of Confusion; the one will be stiled E∣gypt, and the other, Babel.

If any Particular Sect among them doth desire Indulgence, and means nothing else besides a bare Permission to serve God in its own way: If there were nothing else but this in the Case, its Request then would with all Sub∣mission be put up single and by it self; that so an account might be taken both of the Principles and of the Per∣sons, how innocent the one, and how peaceable the other; and what Influ∣ence either of them are like to have upon the present Settlement either of Church or State: And surely it ought not to be looked upon either as unrea∣sonable or assuming, if the Govern∣ment doth look upon it self as concern∣ed to have a great regard to it self both in point of Duty and in point of Safety. And in such an Enquiry as this, the Quality, Numbers, and Tem∣per of the Petitioners for such Indul∣gence

are of no small Consideration. And this way of Procedure, that each single Sect should speak by and for its self, and state its own particular Case, is methinks the fairest Course which can be taken; and such a one as those Dissenters, who are conscious to them∣selves of no ill meaning, should look upon as highly advisable for their own sakes: It being very obvious to the most ordinary Prudence, that it may be frequently advisable upon divers particular and material Con∣siderations, to indulge some kinds of Liberty to such and such sorts of Dis∣senters, which is by no means fit to allow to others; much less to allow promiscuously to all. But to take that course which they have always done since his Majesties Restauration, that they should all joyn in a common Cry, as if they had one common Cause, is very suspicious; especially consi∣dering that they are divided among themselves in this very point of Li∣berty of Conscience, notwithstand∣ing their Unanimity in calling for it.

Some Rumours have of late been

spread indeed all over the Town con∣cerning such a kind of Comprehensi∣on as should leave no room for Tole∣ration: how well grounded such Re∣ports have been I will not undertake; it is but in vain to make an uncertain guess at what kind of Proposals may possibly be offered by some Persons; and to fancy at all adventures who they are or may be who are in any likelihood to be concluded by them. But because it is said publickly e∣nough and by no mean Persons, That the Presbyterians, at least the chief and leading Men among them▪ are ready now to enter into the Church, upon some reasonable Abatements to be made unto them: And when they are once gained, the other Sects will not be considerable enough to expect, that any Toleration should be allow∣ed unto them. If this be the Case, as it is by some of themselves pretend∣ed to be, then the Case is much al∣tered from what it lately was: Re∣formed Christianity in its Latitude, which came out in 1667. and the De∣fence of it in 1668. are express, not 〈…〉〈…〉

only for Comprehension but likewise for Toleration, and besides that for a Connivence also. And a later Trea∣tise entituled, Indulgence not to be re∣fused; Comprehension humbly desired, which came out 1672. is express for Toleration; and against that part of his Design he makes this Objection: The Presbyterians in former times wrote and preached against Tolera∣tion and Indulgence, and if they do now fall in with it, they contradict themselves. To this he answers, That some did, some did not; and there was a Reason then which ceaseth now: and besides, many of those who declared against such a Toleration are dead and gone, and there are others postnati to those times who now suffer, p. 11, 12. So that it seems, these Two Advocates for the Comprehension were for a Toleration. If the minds of these men be changed since that time, it were not unfit that they should give Pub∣lick notice of it, especially for this Reason: It is well known, that in the private Discourses and in their printed Books, the People have been moved to express much pity

toward the Dissenters, and not a few exasperated against the Go∣vernment by the perpetual noise of Persecution, Liberty, Conscience, Moderation, Forbearance, Tenderness, Compassion, Indulgence; and that this hath not been the peculiar Phrases of such or such a particular Sect, but the common language of all of them. Now if this device of Comprehension do take place, then all those Pleas as to all Parties but one will remain as formerly

But if the Presbyterians do really in∣tend to come into the Church now, up∣on such & such abatements to be made unto them, and finally and for ever to shake Hands with their old Brethren; it were but reasonable to expect that they should do these two things: First, that in their present Meeting-Houses they should use so much of the Common-Prayer as they can lawfully, and mean hereafter to use, and observe so many of the Orders and Ceremonies of the Church, as they are perswaded of the Innocency of; and take the first oppor∣tunity of declaring to their Hearers their Resolutions of Conformity, thereby to prepare them to conform

likewise: Secondly, they should de∣clare, as formerly, against Liberty of Conscience, as a thing which they do by no means approve, and are resolv∣ed never hereafter to have any thing to do with. If, I say, these men do de∣sire that any publick distinction should be made between them and other Dissenters, they themselves should do well to own such a distinction; if we go into their Conventicles we cannot find any such great difference in the way of Worship between the Pres∣byterians and others, as thence to be able to distinguish them. If we go into their Company their Complaints are much of the same strain, and not seldom in the same Syllables.

If there are any among them (as it is to be hoped there are) who are sincere, modest, and peaceable, who mean better than their Neighbours; The Law cannot help it if they suffer for being taken in bad Company: It is not unlikely that they might have fared much better themselves if they had not had such Partakers; their own Case might have been looked upon as pitiable, if they had not joyn∣ed

with such dangerous Adherents. If this Course (I say) were taken, that each Sect did urge its own Plea single, by and for it self, there were then some ground for Charity, and we might possibly have some hope, that their aims looked no higher than an Indulgence: And by so inoffensive a way of asking favour, Authority would have some ground whereupon to be perswaded, that they would use any favour which they could obtain with the very same Modesty with which they do desire it: But when they shall all unite with a joynt Con∣sent in one and the same Clamour for that very Demand, about which them∣selves neither ever did, nor ever can agree; and within which Pretence no one name is wide enough to com∣prehend them, besides that of Non∣conformity, viz. Dissenters from the present Constitution: Of which dis∣sent it is more than possible to alledge, not only divers, but contrary Rea∣sons, and doth only tell us what it is they would not have, but not at all what they would have. It is but too

evident, that Indulgence is not the only thing aimed at, but is only pro∣posed in order to something else; and the plausible name of Conscience may upon these terms be suspected to be only a handsome Artifice whereby to disguise that Combination, which no other word is solemn enough to authorize, or of compass large e∣nough to be a sufficient shelter for; and by which they hope to become a Match for some common Enemy: And accordingly as their success doth chance to happen in that, each Sect doth flatter it self with the particular Advantages to be reaped from it. And in this I am the more confirmed, because that the late Act of Parliament against Conventicles, which hath been the matter of so much Lamentation and Complaint, hath been so tender, even of the needless Scruples of Con∣science, as to allow these men their own Fancies in their way of Wor∣ship in their own Families, and four of their Neighbours to joyn with them: But these Good men are persecuted, if they are only tolerated; they lose

their ends unless they make Proselytes, and have opportunities to form them∣selves into Parties.

But if this Plea of Conscience be so very Omnipotent, as that it must bear all things down before it, and no other Consideration whatever must in the least presume to stand in its way: Suppose the Case should so happen, as that this Plea should be∣come so utterly inconsistent with it self, as that it is impossible but that in one respect or other, it must neces∣sarily be over-ruled; and this is a Case which may occurr very frequent∣ly: As for Example, suppose that my Conscience tells me, that I ought to be of this or that Opinion, and not only so, but that I am obliged not only to entertain it my self, but withall to vent and propagate it to others; and on the contrary, the Magistrates Con∣science tells him, that he is appointed by God to be a Keeper of both the Tables, and that it is his Duty to take care not only of Peace, but Truth; and the Doctrines which I am so very fond of are not only erroneous, but

likewise of very ill consequence, both as to the Souls of men and to the pub∣lick Peace; and that to so high a de∣gree, as that he is firmly perswaded, and as he really believes and thinks himself able to give a very good ac∣count upon weighty grounds, that he should be much wanting, both to the Duty which he oweth to God, and the Care which he ought to take of his People, both as to their Temporal and Eternal Welfare, if he doth not make use of his Authority in the restrain∣ing me from venting any such perni∣cious Doctrines within his Domini∣ons.

What now is to be done in this case? My Conscience tells me, that I am obliged to preach such and such Doctrines, as being precious and soul∣saving ones, the Truths of God and Gospel-discoveries; the King's Con∣science tells him, that they are the Doctrines of Devils (as Saint Paul did upon occasion declare some Doctrines to be) and that he ought not to give me Liberty to preach any such in his Kingdom: What now is to be done

in this Case? Here is Conscience on both sides; the King is as firmly per∣swaded as I am, and thinks himself as well informed as I either am or can be; If the King restrains me from preaching after my own way, then I cry out that he is a Persecutor: He replies, that I am a Seducer, nay, a Blasphemer, and he neither will nor ought to suffer any such in his Coun∣tries; either his Conscience or mine must over-rule; Both cannot be sa∣tisfied; one or other must necessarily either yield or alter; or else I must Preach, and he must Punish, and the Almighty must at his own time be Judge between us; and in the mean time as to all the purposes of this World, the King's Conscience hath reason to expect to be more Authori∣tative than mine, and withall he is con∣cerned to take care both of himself and all other men, to Judge both as to his own particular, and likewise as to the Concerns of His whole Nation.

If it be replied in this Case, that the King's Conscience ought to yield, because it is an Errour in Him to think

that He is at all concerned in Points of this Nature; that Religion is no part of His Care, His business is only to look after the Civil Government, and the Publick Peace (a Pretence fre∣quently insisted on:) The Answer to this is very plain, and might easily be enlarged upon, as to many Particulars, I shall only mention these two Things; First, that Religion hath a very great influence upon Civil Government, and the Publick Peace; and there∣fore if so be, that the Civil Govern∣ment and the Publick Peace be with∣in His Care; then Religion ought by no means to be excluded from it, as having so great an influence upon it. In the next place, as to the Pretence that the Magistrate is in an Errour, if he looks upon himself as concerned in this Particular; it is more than possible, that that very Pretence will upon Examination appear to be the greater Errour: And in general the Subject is no more free from Errour than the Soveraign. And this need not seem News to us of this Age and Nation; and to speak the Truth, it

is no easie matter to find out any Age or Nation, where it hath not been sadly evidenced, that Seducers will quickly be found in great abundance, where Liberty hath been given for the People to be seduced by them: And after all this, it will be no impossi∣ble Task to make out, that Magi∣strates are obliged not only in Inte∣rest, but likewise in point of Consci∣ence, to have a great Care of Religi∣on; and to use that Authority which they received from God, so far to the honour of him who gave it, as by no means to suffer his Truths to lie all openly exposed to all the Lusts, Designs, and Mistakes of Men; to all the Knavery and all the Folly of E∣very one who is either willing to de∣ceive, or liable to be deceived. And of this I shall now endeavour to give a brief account both from Reason and Scripture, the Necessity of the thing, and the Authority both of the Old and New Testament.

But here a great many Rubs are thrown in our way, by the fore-men∣tioned Author of Liberty of Conscience

upon its true and proper Grounds assert∣ed and vindicated: Proving that no Prince nor State ought by force to com∣pel men to any Part of the Doctrine, Worship or Discipline of the Gospel. London, Printed in the year 1668. Which methinks is not very different from the Doctrine of the Blody Tenent dedicated to both Houses of Parlia∣ment in the year 1644. It is the Will and Command of God, that (since the coming of his Son Iesus) a Permission of the most Paganish, Iewish, Turkish, or Antichristian Consciences and Worships be granted to All men in all Nations and Countries. But whatever the Asser∣tion of our Author is either in it self, or in its Consequence, I shall briefly enquire into the Arguments he brings for it. Pag. 25. That the Civil and Ec∣clesiastical Power are things perfectly in themselves distinct, and ought in their Excercise to be kept so, &c. And, The Magistrate hath ways, such as Christ thought sufficient, to promote the Good of Religion, and propagating the Growth of the Gospel, without drawing the Ci∣vil Sword, which will make no more

Impression in spiritual Concerns, than it will do upon a Ghost which hath no real Body, &c. And p. 28. To use force in Religi∣on is wholly unlawful in any hand what∣ever; because it is by no means appoint∣ed by Christ to bring about any Gospel-End: For the Magistrate to enforce the Laws of the Gospel by Temporal Power, or to compel Men into the Gospel by such a Power, is to act without the least Precept or Precedent; to induce an Engine to exe∣cute the Gospel contrary to the nature of Christs Kingdom (which is not of this World) and contrary to the nature of all Gospel-institutions. Doth not Paul positively deliver this, That the weapons of the Gospel are not carnal but spiritu∣al, and mighty thorough God: The Sword of the Spirit is the Weapon by which Christ doth all; yea, by which he will destroy Antichrist, the greatest Go∣spel-enemy the World hath produced. The Sum of which is briefly this: 1. That Force is a very incompetent Method to be used in matters of Be∣lief and Perswasion: 2. That it is un∣lawful. 1. Because Christ hath no where commanded it, we have nei∣ther

Precept nor Precedent for it: 2. Because St. Paul hath plainly for∣bid it, where he says that the weapons of our warfare are not carnal.

Now, as to these Suggestions which do frequently recurr in this Question, I shall at present only brief∣ly touch upon them, premising this, That our Author, like to all the rest who have dealt in this Cause, is as much concern'd to answer these and all the rest of his Arguments against using the Secular Interposition in mat∣ters of Belief, as any of those he writes against; because he himself doth very much approve and commend such In∣terposition where he likes the Cause in behalf of which it is made use of. Now, though this may seem strange, because it is directly contrary to his whole Book, yet it is very plain; and I shall not expect to be believed upon my bare word, but desire the Author himself, or any one besides who makes a doubt of it, to consider these words which we have pag. 24. Constantine and the Christian Empe∣rours after him, till the Church of Rome

had cheated them into subjection, took upon them the care and oversight of all Religious things: among our selves we reap the advantage of our Kings and Princes care and Concern in that en∣joyment we have of the Protestant Re∣ligion. Now this Assertion of that learned Gentleman is evidently true; but then it happens here as it useth in the other Discourses for Tolerati∣on: When the Evidence of Truth hath forced from them one reasonable Concession, that one Concession doth plainly give away from them nothing less than their whole Cause: For, pray tell me, Constantine and the Christian Emperours are here com∣mended for their care and oversight in Religious things; and so our own Kings for securing to us the Prote∣stant Religion: Now was not all this done by Laws and Penalties, and the Civil Sword, and was there any possi∣bility of having it done any other way?

This being premised, as to the Ex∣ceptions themselves, I briefly say this; If no force is to be used in matters of Religion, because it is an incompe∣tent

Method, as being able to reach only to the Body and Estate, but is by much too weak to reach unto the Mind; this is a Difficulty not at all peculiar to the Gospel, but com∣mon to that with all other Dispen∣sations. The Mind of a Man was as much a Spirit under the Law as it can be now; and the Sword was made of as meer Matter in those days, as it can be in these: and therefore thus far the Case is one and the same. As to the Second Exception, That all Force is now unlawful, because Christ hath not commanded it, they have been told, and have had it proved to them too in many parts of the Pu∣ritan Controversie, that many things are lawful which there is no particular Command for; that a thing becomes unlawful, not by being not command∣ed, but by being forbidden: And this leads me directly to the Third Exception, That all Force is plainly forbidden by St. Paul, when he says, 2 Cor. 10. v. 4. that The weapons of our warfare are not carnal. Now this say∣ing of the Apostle is so far from being a

hibition of all Coercion in the Affairs of Religion, that it doth plainly re∣fer to a very great Coercion, which himself did in these very words threa∣ten for to use, viz. the Censures of the Church in such a manner as to carry temporal Penalties along with them, in manner miraculous, visible and extraordinary: And therefore it fol∣loweth in the next words, that those Weapons which in themselves might be supposed weak, yet if they were better looked into would be found to have a strength from God, which they had not from them∣selves; for they were not meerly car∣nal, but mighty through God for the bringing down strong holds: And to render it clear that these words have a penal meaning in them, it follows, that these Weapons are able to cast down imaginations, and every high thought that exalteth it self against the knowledge of God, and bringing into captivity every thought to the Obedi∣ence of Christ: And to put it out of all doubt, that those Weapons had a coercive power in them, the Apostle

adds, in a stile much beyond exhor∣tation and advice, nay, much beyond a bare reproof, that in the strength of them he would revenge all disobedi∣ence. And as for the last most press∣ing and convincing Consideration, That if Force was to be used in any affair of Religion at all, it was of all others the most to be justified in order to the pulling down of Antichrist, the greatest of all other Gospel-enemies: But even in that Case it ought not to be used, and therefore most certain∣ly not in any other; The Sword of the Spirit being the only Weapon by which Christ will destroy Antichrist, the great∣est Gospel-enemy which the World hath produced. I shall not here take an ad∣vantage which I have already men∣tioned, that the Sword of the Spirit doth in Scripture signifie something which carries Coercion along with it; but shall be contented that that word be understood in the common mean∣ing of it: And upon that Supposition I believe that this Assertion of this learned Gentleman will scarce pass for true Doctrine in the Separated Con∣gregations;

I am sure that there was a time when it would not have done so, and I never yet heard that in this Point their Minds were altered: How unlawful soever it may be for the Ma∣gistrate to make use of the Civil Sword in a Cause of Religion; I am sure that it hath been often preached as a great Gospel Duty, though in a Rebellion, to make use of the Military one. We have not forgot how often the Zeal of the Common People was in∣flamed against the King, by telling them that the Cause then fought for was the Cause of God, that their Per∣sons and Estates were all too little to be sacrificed in this Concern of Reli∣gion, and the question really was, whether Christ or Anti-Christ should be King? And so I return to our Au∣thor.

Amongst all the Arguments which are brought to prove the Compulsory Power of the Magistrate under the Gospel, the greatest weight is laid upon the practice of the Kings of Israel and Judah, and what they did under the Law in com∣pelling men to the Worship of God then

established. In the due Consideration whereof we shall find the truth in hand no wayes invalidated, and that what was then done by the Kings of Israel and Judah, cannot reasonably be now made a Rule to Magistrates under the Gospel: And that the Analogy will no way hold, may be made appear both from the diffe∣rent station and posture those Kings were in from all Magistrates now, and also from the different Condition of the Church then and now, and many Cir∣cumstances peculiarly relating to both. First, the Worship and Policy of the Jews, being in it self Typical, and re∣presentative of what was to come here∣after, their Government was likewise so, and in their Kings very eminently. Secondly, God was pleased in those Times upon all eminent Occasions of Reforma∣tion in his Worship and Proceedings of that Nature to send Prophets to declare his positive Mind, and to put an end to all Doubts, that could be about such things: Nay, some of the Kings them∣selves were Prophets immediately inspi∣red, and did not only take care of the Worship established by Moses, but did

themselves by Divine Authority bring in things of a new Institution into the Worship of God. Thus David did, and Solomon in bringing Musick into the Temple, and setling the Courses of the Priests, and were divinely inspired to write part of the holy Scriptures: No Magistrate now can pretend to any such power in themselves, nor have they any such extraordinary direction to guide them; but are punctually obliged to what∣ever Christ hath revealed in the Gospel: And therefore in this respect the Analo∣gy holds no way good.

The sum of all which is, that no Argument ought to be drawn from the Examples of the Kings of Israel or Iu∣dah, whereby to prove the Power of any present Magistrates over the Af∣fairs of Religion; by reason of the great difference between those Magi∣strates and ours, especially in these two respects: First, that they were Typical: Secondly, that in such Ca∣ses they had either Prophets sent to them, or themselves were divinely in∣spired.

And in this part of the Argument,

if I had a mind to enlarge farther than I needs must, I believe that I should find it an easie matter, to find our Authour to have committed sun∣dry mistakes in assigning the Diffe∣rence between the State of the Church, and the Condition of Magi∣strates, as it was under the Law; I shall not dispute whether the Law, fulness of the Magistrate's using coer∣cive power under the Law was Typi∣cal of this, that such coercive power should not be lawful under the Times of the Gospel: But in the second place I shall venture to say this, that several of the Constitutions made by the Iewish Kings, were such as stood in no need either of direction from Prophets commissioned for that pur∣pose, or any immediate inspiration given in to them themselves; And in this Part of the Debate I shall go no farther than the Instances which our Author here layes down, of bringing Musick into the Temple, the setling of the Priests Courses, Two Things certainly which without inspiration, common prudence would abundantly

serve to assist any man in: But to shew how little need there is to insist upon any thing of this, I shall pro∣duce an instance of the Magistrates coercive power in Matters of Religi∣on, which shall not be liable to any of all these, however frivolous excepti∣ons, as having in it not any thing pe∣culiar to the Ordinances of Moses. And I shall fetch it out of the Book of Iob chap. 31. v. 26, 27, 28. If I beheld the Sun when it shined, or the Moon walk∣ing in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand, this also were an iniqui∣ty to be punished by the Iudges, &c. Here now is an offence purely spiritu∣al, a Crime meerly against Religion, not any otherwise at all against the State, or any particular Member of it; a sin indeed it was against God, but such an one as did consist in a meer mistake about him, and such a mistake as was in that Age and part of the World very frequently com∣mitted; and yet it is said to be an Ini∣quity to be punished by the Iudges. So that it seems in the dayes of Iob, the

Civil Magistrate was thought to have in himself a power, and was concern∣ed to look upon it as a Duty incumb∣ent upon himself, to take care not on∣ly of the safety of Himself and His People, but likewise to look after the Honour of Almighty God.

Now whatever may be pretended for that Natural Liberty, which eve∣ry man is now a-dayes supposed to have a full right to, to be permitted the enjoyment of his own way of Worship, we do find that things of this Nature were before the Dayes of Moses, and without relation to any of his Laws, under the Restraint and Au∣thority of Superiours, who were to be in this as well as in any other Affairs, not only Guides but Governours. I suppose that without breach of Mo∣desty, a man may with some Confi∣dence affirm, that if it had not been within the due bounds of that Power which of right did belong to Abra∣ham, that it would never have been recorded for his everlasting Honour by God himself, That he would com∣mand his Children and Houshold after

him to keep the way of the Lord, not on∣ly advise or exhort, but Command, as we have it, Gen. 18. 19. And Abra∣ham's Family was so large, as that Gen. 23. 6. He is stiled a Mighty Prince. And in this place we are to consider that it is very plain, that every one of all those Arguments, which do assert Liberty of Conscience by way of Right so far as to exempt Religion from the Authority of the Magistrate, doe, at least with equal force exempt it from the Authority of Parents, Masters, or who ever else besides: For this must needs be very evident, that if this Liberty be such a natural inde∣feasable right as that no humane power whatever can take it away from us, then as the Regal Power cannot take it away; so for the same reason nei∣ther can the Paternal or Despotical: Nay farther, if so be that these Pre∣tenders are in the Right, and that such a Liberty in Matters of Religion, and the Profession of that Liberty be one part of Liberty, with which Christ hath made us free, and which we are accordingly called upon to stand fast

in, as being purchased for us by our Redeemer's Blood, then the same Ar∣gument doth return upon us again at least with equal, if not with greater force; for as the King ought not to deprive us of any degree of that Li∣berty with which Christ made us free; so neither ought any Parent or Ma∣ster presume to do any such thing; and Liberty of Conscience must upon these terms receive as little interruption in Families as in Kingdoms: No impositi∣on must upon these terms be endured in any House, School, or Colledge, as to Forms or hours of Prayer, no Words, no nor no Gestures must be prescribed; every Child or Servant hath the free Liberty to remonstrate in behalf of this invaluable and fre∣quently insisted on Priviledge, that no man must dare to determine what Christ hath left free, for in Christ there is no difference of any Age or Qua∣lity, high and low in him are all a∣like.

The chief, if not only ground of mistake in this particular is this, that in the New Testament we have not an

Example of a Civil Magistrate exer∣cising his Civil Power in defence of the Gospel: Now that which renders this Exception utterly insignificant, is this, that in the New Testament we do not read of any Civil Magistrate who was a Christian. And nothing can be plainer than this, that the Magi∣strates which then were did look up∣on Religion as a thing within their Cognizance, and accordingly, as they did not believe the Doctrine of the Gospel to be true, they did call them to account who did either profess or propogate it: And if this had been one alteration which the Gospel had brought into the World, that from henceforth Religion, contrary to the Sentiments of all former Ages, should be absolutely exempt from the Co∣gnizance of any Magistrate, and that every man's Conscience was so sacred, as that God alone was fit to be the Judge of it; it is not a little to be wondred at, that in this new Epocha and strange alteration of Affairs, the Apostles did take no manner of no∣tic•• of this change, and when they

had so fair Opportunities and proper seasons; as when they themselves were called in Question about Matters of Religion, did never in the least insert this in their Apologies, that Religion was no part of the Civil Magistrates business: When St. Paul was question∣ed about Heresie, he made no such exception against the Tribunal he was called before; that Heresie was a thing which they had nothing to do to enquire about, but gave them an Account that the Doctrine which he preached was not Heresie.

And that we may root up the very Foundation of all mistakes in this matter, it is very evident, that among all the Precepts, which we meet with in the New Testament, concerning Mo∣deration, Condescention, bearing with one anothers Infirmities, it is very evi∣dent, that not any one of them hath a∣ny manner of Relation to our great I∣dol of Liberty of Conscience; they be∣ing plainly given to private Persons, & many times in relation only to their own passions, and where not so limited to certain Cases, occasional emergen∣cies,

and with a clear reference to their not having as yet time or opportunity of being sufficiently instructed: But as for the Governours of the Church they are sufficiently called upon to watch o∣ver their respective Flocks, and to take care that Wolves do not break in up∣on them, they are called upon to ex∣ercise the whole power with which they were intrusted, viz. the power of Excommunication, a thing which comes so near the Question now in Debate, that it was not seldom assist∣ed with temporal penalties: And though it is often suggested into his Argument, that the Outward Sword can act no more upon the mind of men than upon a Ghost, yet St. Paul, 1 Cor. 5. 5. was of the Opinion, that the Destruction of the Flesh (a Phrase well known to signifie Diseases, and such like inflictions on the Body) was a very likely method by which the Spirit might at length come to be saved. The Soul and the Body though of a distant Nature have so near an U∣nion, such Common Interests, and so great an influence one upon another,

that what doth affect the one, the o∣ther cannot choose but be so far con∣cerned in, as at the least to consider it: And this is obvious to the most ordinary Experience, and hath sel∣dom failed of a great Effect, when∣ever it hath been made trial of. And if it were not so, it would not only supercede all correction in religious Affairs, but in Civil ones likewise.

Now that any such kind of Liber∣ty of Conscience was brought into the World by the Revelation of the Gospel, as that every one should henceforward without control pro∣fess and propagate what Opinion so∣ever he either did really or would pretend to believe, I take to be a thing so far from being according to to the Rule of the New Testament, that I must profess my self to be very much mistaken, if so be that this thing be not contrary not only to some few Texts, but to a considerable part of the whole Design of it. In the 4th of the Ephes. v. 14. we read of several Orders and Degrees of Men institu∣ted and appointed for this very pur∣pose,

that they might take care of the perfecting the Saints, the work of the Ministry, the edifying the Body of Christ; that we be henceforth no more Children tossed to and fro and carried about with every wind of Doctrine, by the slight of men and cunning crastiness whereby they lie in wait to deceive. Now is it credible that an unbounded Licence for all manner of Opinions, was ever intended by St. Paul to be a thing to be looked upon, as being according to the mind of Christ; who tells us of a whole Order of Men appointed by Christ, whose Duty it should be to take care, that men should not be tossed to and fro, and carried a∣bout with every Wind of Do∣ctrine. And this Consideration will be of so much the greater force both as to the Care which ought to be taken of Souls, and withal as to the Ends of Government, and all the purposes of humane Life: If we do but keep in mind the Caution which is here given us by the Apostle, that every thing is not Gold that glisters;

that fair pretences may have very ill Designs lodged under them: The be∣ing tossed to and fro with every wind of Doctrine is it self certainly a very great Evil and of very ill consequence. But the deluded persons themselves have one good Preservative against it, when they are by such an infal∣lible Authority forewarn'd and assu∣red, that this doth frequently come to pass by the slight of men and the cunning craftiness whereby they lie in wait to deceive: Now in this Case I would appeal to common Sense, whe∣ther it be a thing adviseable upon the scores either of Piety or Prudence, that such deceivers should have an unbounded Liberty, to seduce all those whom at any time they shall be able to impose upon? It is plain that St. Paul was so far from being of this mind, that he calls upon the Ec∣clesiastical Officers in this case to make use of the highest Censures which they were entrusted with, I wish they were cut off that trouble you, Gal. 5. 12. Now I would fain know whe∣ther when this which our Apostle

doth advise is done, that according to the Rules of Scripture, any one or more are cast out of the Commu∣nion of the Church upon the account of Corruption either in Doctrine or Manners, it be agreeable to common Sense, that this Person or Persons, so cast out of the Church accord∣ing to the Rules above supposed, should in the same Kingdom, nay, in the same Parish, have a right to set up another? that being cut off as a rotten Member from one Church, he may from thence assume the Privilege to create himself the Pastour of another, which he no doubt will be forward enough to tell us is a much purer one.

Now the want of exercising the Censures of the Church in this very Case of false Doctrine we find to be a thing highly blame-worthy, Rev. 2. 14. where it is said to the Angel of the Church of Pergamus, I have a few things against thee, because thou hast them who hold the Doctrine of Balaam; and Ver. 15. Thou hast them who hold the Doctrine of the Nicolaitans: Now

the Governour of this Church is not charged in the least that he him∣self did hold these false Doctrines, but that there are those within his Communion who do hold them; as again the Complaint is renewed, v. 20. to another Angel, I have a few things against thee, because thou sufferest that woman Iezebel, which calleth her self a Prophetess, to teach and seduce my ser∣vants to commit fornication, and to eat things sacrificed to Idols. From all which it is very plain, that this Natu∣ral or Christian Right of propagating whatever Opinion men do chance, or fancy, or pretend to be of, was a thing which St. Iohn was utterly un∣acquainted with, and blames the Go∣vernours of the Church for suffering a false Prophetess to teach and se∣duce the Souls committed to their Charge.

And let any reasonable man con∣sider with himself, whether the con∣dition of the Common people be not lamentably expos'd to innumerable and unaccountable Dangers, if so be that by publick Authority they shall

lie exposed to every one to deceive, who can and will. St. Paul, 2 Ti,. 2. 17. gives us notice of some Hereticks of his time, whose words do eat as doth a canker; he names the Men and the Doctrines, Hymeneus and Philetus, who say that the Resurrection is past already & overthrow the Faith of some: and this Doctrine of theirs by the benefit of Li∣berty of Conscience hath been preach∣ed since their days; and as often soever as that time shall come which St. Paul doth so much bewail, 2 Tim. 4. 3. That men will not endure sound Doctrine, but after their own Lusts heap to them∣selves teachers, having itching ears. Authority will be found useful as well as Instruction, and Government be needful as well as Exhortation.

In the Second Epistle of St. Peter, c. 2. v. 1, 2, 3. we read of false Pro∣phets and false Teachers who shall pri∣v••ly bring in damnable heresies; the consequence of which is there said to be very dreadful both to themselves and others, They shall bring upon them∣selves swift destruction: But this is not all, for this kind of infection is not

only fatal but contagious; as it is ex∣pressed, v. 2. Many shall follow their pernitious ways. Now if errours are so pernicious to the Souls of men, and withal of a very spreading na∣ture, is it a thing advisable that there should be an unbounded Licence for entertaining and receiving, sprea∣ding and propagating them? And this Consideration will appear evi∣dently to be the more forcible, if we withal remember, that it is more than possible, that Doctrines in themselves false, may be known to be false by the men who teach them; and with great art and demureness many may endeavour to perswade others to those things of which themselves are not really perswaded. And let no man look upon this as any harsh or uncharitable Censure of mine; for it is so far from being a suggestion of mine, that it is in express terms taught by the Apostle, v. 3. Thorough cove∣tousness shall they with feigned words make merchandise of you: So that He∣resie may be a solemn way of setting up for a Cheat; Separation a very

gainful Trade; the getting a Meet∣ing-house, a religious Method of set∣ting up a Shop, where the more nu∣merous and ignorant his Auditors (otherwise called his Chapmen) are, so much the more it is in his power to put off what Wares he will, and to set what prices he pleaseth upon them.

And thus I think I have made it somewhat plain, from the New Te∣stament, that that Liberty of Con∣science, which of late hath so often been called for, is nothing like any part of that Christian Liberty which the Writers of that Book did ever think of; that they themselves did exercise, and require of others to exercise the whole Ecclesiastical Power in points of Doctrine as well as Manners; and that was the whole Power they were intrusted with; that this Power of theirs, though in it self wholly spiritual, was yet by an immediate interposition of God at∣tended upon with Temporal Penal∣ties, and by the Apostles known and intended so to be. So that in this

Case it happened to them in vindica∣ting their Authority, as it did in an∣other in the exercise of their Chari∣ty; they could not give the poor man who begged at the Gate of the Temple Money; but they could give him the use of his Limbs; they had no Silver nor Gold, but what was much better they had; they could say, Rise up and walk: So in this Case they had not in those days the Sword of the Magistrate; but when it was seasonable they made it evi∣dent, that the want of that was a∣bundantly supplied by the Sword of God.

Now all this being premised, there is very little need certainly for men to require a particular express Pre∣cept for the Power of the Civil Ma∣gistrate in Matters of Religion; seing the Authority of the Civil Magistrate over the affairs which related to the Worship of God was acknowledg'd and exercised over all the World; the Original of which practice we find to be of as early Date as Magi∣stracy it self. It is notorious, that the

Kingly and the Priestly Office was of old in one and the same Person; and when by the appointment of God, they came to be separated, there is not the least shew that this Separa∣tion was made out of any favour to Liberty of Conscience; nor the least in••••••uation that holy things should for all Ages and Dispensations to come be looked upon as no part of the Princes care: Nay, this is so far from be∣ing any thing like the Case, that in that very Nation, wherein that Separation was made, the Civil Power did all a∣long retain the Right and did fre∣quently use that Right of his in inter∣posing authoritatively in Religious Affairs▪ And he did do this both by the appointment of God, and at o∣ther times without any especial ap∣pointment but by his original Right of Magistracy, when there was an Exig••••••y of Affairs which did require it; Nay, and in Matters of outward Order, and the more decent Cele∣bration of Divine Offices, he did not always tie himself to the express Rule of the written word, but according

to his own Prudence; and what he did thus without especial Commission is in Scripture recorded with great ap∣probation. The Instances are too well known to stand in need of being in∣sisted on.

Our forementioned Author tells us, p. 13. That a Magistrate, by becoming a Christian, hath no addition of power to what he had before, which is readily granted him; let him have but so much, and he will stand in need of no more. They who exempt all Af∣fairs of Religion from the Authority of the Magistrate must prove that Christ did take much from his Autho∣rity, viz. the whole cognizance of Sacred things, a Power known to have been used by Jews as well as Gentiles. And however the Clergy have been frequently and falsly traduced in this particular, that in order to Ends of the•••• own they have flattered Princes with a Power, which really did not belong to them. It is well known that the Writers of Politicks have asserted this Prerogative of Princes as earnestly as the Divines have done:

Instances would here be endless▪ I shall therefore shew you the thing granted by a known Scholar, but no Divine by Profession, and that is the Excellent Grotius, Omnes (saith he) qui de Republica aliquid lectu dignum scripsêre, hoc jus in sacra non partem summi Imperii, sed etiam potissimam atque praecipuam vocant, de Imperio, C. 1. p. 14.

Now I must needs confess that our forementioned Author doth, p. 22, 23. not only assert the Princes Power in Matters of Religion, but proves it very well; and at last concludes, that it is a great weakness to think other∣wise: But then he adds, p. 24. That the Prince must by no means in this case use the Sword; and having said this, he seems a little suspicious, as if that Limitation had quite spoiled his whole Concession, as indeed it doth. But his wonted courage doth immedi∣ately return again; Nor need it see•• strange that the Magistrate should have the care and oversight of that where he is not to use the Temporal Power, &c. Now, I think, it is not easie to be ima∣gined

what effectual Care the Magi∣strate can take but that; our Author tells us indeed of another way, viz. He is to see it done by the spiritual means which Christ hath appointed, p. 24. But if this be all which he may do, this may be too little: For sup∣pose those spiritual Weapons do meet with such persons, who do slight, un∣dervalue and stand in open defiance of them; doth all that concern and care, which our Author, but one page before, asserts the Magistrate to be in∣trusted with, in looking after the Ho∣nour of God and the Souls of men, amount to no more but barely this, That he is to see the Spiritual Cen∣sures of the Church made use of; and if men have no more Religion than to despise and laugh at them, he is to stand still and look on while they are so doing? This Learned Gentleman confesseth and contends for it, that the Magistrate is in his Station bound to take care of Gods Honour, p. 23. and yet thoroughout his whole Book he is ever afterward very zealous, that he must by no means use the Sword

in order to it: Now, how a Magistrate can in his station act, where this is interdicted him, is a thing not easily apprehended. When a Magistrate, as such, declares his pleasure, com∣mon Sense tells us, that the meaning is, that if we do not bear a fitting re∣gard to that his Declaration, it must be at our own peril; and without this I do not apprehend how his Authori∣ty doth appear to be any greater than that of any other man.

Again, if the King be to govern the People, Religion must then be a very considerable part of his Care, as being a thing wherein his Govern∣ment will find it self to be very frequently and very highly concern∣ed; there being nothing more evi∣dent nor experienced than this, that according to the right or wrong mea∣sures which may be taken of Religi∣on, the People may be wrought upon to do either very much good or very much evil, even as to the Affairs of this Life: There are not a few Do∣ctrines, which this Nation is no Strang∣er to, which is a Prince hath not

power to forbid the spreading of, God shall be extreamly dishonoured, himself be in a fair way to be depo∣sed▪ and his Subjects ruined; and he shall pl••inly see all this, and upon these me••s terms not in the least be able to help it: And this naturally leads 〈◊〉〈◊〉 to our next Consideration, the many great inconveniencies which attend Liberty of Conscience both in relation to Religion and Govern∣ment, the Worship of God, and the Publick Peace.

But before I enter upon this Part of the Argument, I must again return so far back, as to take some notice of that common rumour about the Town, of such a Project in hand as will (if the Success can be supposed to answer the great hopes which are conceived of it) make all that Labour needles•• and that is the fore-mentio∣ned Comprehension: In behalf of which the undertakers are said usually and openly to alledge this, that if that be yielded to, there will be then no need at all of Toleration; for, by that means the Church will be so strong by

the accession of her new Friend••, that she may safely contemn, and by their help easily overcome all her o∣ther Enemies; and withall they are Persons already so very near us▪ that there are none but inconsiderable mat∣ters in debate between us; for they allow Episcopacy, approve the Li∣turgy, abhor Sacriledge, believe our Articles, and already can and often do communicate in our Publick Wor∣ship.

Now as plausible and taking soever this Plea is, yet methinks that there is no one part of it which doth not carry something of wonder in it. First, it is well known that there was a time when the Presbyterians did joyn with, invite, encourage, and pro∣tect all other Sectaries, that by their Assista••ce they might be enabled to ruine the Church; and therefore it ought to be well considered upon, by what means it is brought about, that their Minds come now to be so f••r al∣tered as that they will now joyn with the Church in the Suppression of all the other Sects: Nay, and very lately

the leading Persons of that way did joyn Interests with the Pap••sts, and mutually engage for assistance to P••••lia∣ment other in stopping of Bills in 〈◊〉〈◊〉 preparing against Both of them▪

In the next place, if the difference between us and them are so inconside∣rable, as they pretend, then surely there was no need of the last War up∣on any Religious Account. There was no need of that grievous com∣plaint against some of those Thing•• which a Preacher at this Day in Al∣dersgate-street made before a Mock-Parliament, September 24. 1656. Prays∣ed be that God who hath delivered 〈◊〉〈◊〉 from the Imposition of Prelatical I••no∣vations, Altar-gen••-flections, and Cri••g∣ings with Crossings, and all that Popists Trash and Trumpery: And truly (I speak no more than what I have often thought and said) the removal of those insuppor∣table burthens counter 〈◊〉〈◊〉 ALL THE BLOOD and treasure shed and spent in these late Distractions (nor did I as yet ever hear of any godly men that desired, were it possible, to purchase their Friends or money again at so dear a rate, as with

the return of these, as have those 〈◊〉〈◊〉 Anti-Christian Yokes rei••∣pos•••• upon us: And if any such there be I am sure that that desire is no part of their godliness, and I profess my self in that to be none of the number: Here we see that Mr. Ie••kin is very positive and express in the Case; that the dif∣ferences are so great between us, that all the blood shed, whether in the Field or on the Scaffold, was all little e∣nough to be shed in order to the re∣moval of so great Evils; and yet there w•••• shed in this Quarrel the Blood of the King, many of the Nobles and Gentry, & of vast numbers of all other Ranks, Orders and Degrees amongst 〈◊〉〈◊〉: If the Differences between us be so inconsiderable, as it is now said, then methinks there was but little cause for that great Zeal of Mr. Cala∣my's, which he exprest in Guild••Hall, October 6. 〈◊〉〈◊〉 in order to the per∣swading the Ci••y unto a liberal Con∣tribution toward bringing in the Scots, in order to the preservation of the Gos∣pel, 〈◊〉〈◊〉 he several times expresseth him∣self in that Speech, as if the Diffe••en∣ces

were in his esteem, and in the e∣steem of that Grave and Reverend Assembly of Ministers there present with him, so very considerable, that the chief concerns of the Gospel did depend upon them; and accordingly he made use of this pretence as his chief Art, whereby to wheedle the City out of their money at that time: Let me tell you, if euer (Gentlemen) you might use this Speech, O happy Penny, you may use it now, happy Money that will purchase my Gospel, happy Money that will purchase Religion, and purchase a Reformation to my Posterity; O hap∣py Money and blessed be God that I have it to lend: So that it seems these Gen∣tlemen have two measures which up∣on different occasions they do make use of: When they have a mind to Collogue with Authority, then the differences between them and the re∣gular Clergy are mere trifles and very inconsiderable; but when there is a season offered, wherein it is safe to an∣imate and inflame the People, the•• the differences are of that moment, that no Treasure, no Blood is suffici∣ent

to be laid out in a Debate of that Concernment, or in the Words of the forementioned Speech; If I had as many lives as I have hairs on my head, I would be willing to sacrifice all these lives in this Cause: Lastly, if the Dif∣ferences between us be so very small, sure there can be no great cause for their present obstinate Separation.

But if these men are really and in good earnest desirous of coming in∣to the Church. It is very fit that in order to that they should declare whether they will leave those Princi∣ples which have hitherto divided them from it, or whether they are re∣solved to entertain those Principles still, or any of them: If they will leave their Principles the Churches Arms are open to receive and to em∣brace them; but if they mean ••o re∣tain their Principles, or any of them, their room may be more desirable than their Company; for upon those terms the difference is in no likelihood to a∣mount to any more than this, that in∣stead of remaining in a Schism from the Church, they will thereby be in∣abled

to make a Schism within it; or if they are at length brought to be perswaded to part with any of their Principles, will they be so Honest as to declare that they have been so far mistaken, and desire their Followers to get out of those Snares which they in former Dayes did lay for them; and particularly will they renounce the Covenant? It was very good Advice which the Right Reverend Father in God the Lord Bishop of Winchester gave His Majesty, in his Epistle before the Coronation Sermon, when he re∣minded Him of that wise Resolution of His Royal Grandfather, Henry the Fourth, That he was ready at any time to make a Peace with any of the Leaguers▪ but he would never make any Peace with the League.

Now if they look upon it as any hard measure that they should be call∣ed upon to renounce the Covenant: Let them not at all wonder, if the Regular Sons of the Church have not forgot those rigours with which it was imposed, the many mis∣chiefs which have been wrought, and

are something apprehensive of those mischiefs which may at this day be wrought by it; if so be that the Renunciation of it should be laid a∣side; which will certainly be interpre∣ted as at least a tacit Confession, that that Injuction was unreasonable, and such a one as a man of a tender Con∣science could not submit to; and that is a fair preparation for the Opinion that the Covenant is really a thing which doth oblige us. But because that Moderation is at this time a word much in fashion; let us compare the Severities used in behalf of the Cove∣nant with this which is so much com∣plained of as being against it▪ It is in∣deed, by reason of the Clamours by themselves raised about its obligation, established by a Law, that none shall be admitted to Publick Trusts in Uni∣versities, Schools, or the Church, who will not renounce its Obligation; but the Covenanters did not think this a sufficient security in their Case; Mr. Calamy tells us in his fore-mentioned Speech, in the name of himself and the Reverend Ministers with him, with

great Joy and Triumph; That there was not one Person in the Kingdom of Scotland who is not a Covenanter, and the••e shall not one abide among them who will not take this Covenant. Now this Mr. Calamy, from the beginning of the Long Parliament till the Day of his Death, was a Ringleader of that Party of men who do now plead for Comprehension, & do earnestly at this time desire that they may be dispensed with, for renouncing the Covenant. And if the Counsel of these Divines had been of as great Authority in the Army, as it was with the Two Houses, that which Mr. Calamy doth magnifie in Scotland would have been a pat∣tern for the same course to be taken in England.

But seeing that the Covenant is more sacred with them than the Oaths of Alleagiance and Supremacy, will they, if they should be thus far con∣discended to, be so grateful to His Ma∣jesty as to declare their Opinions a∣gainst the War raised against His Fa∣ther? will they in lieu of renouncing the Covenant take an Oath wherein

they will assert, that the War raised by some Lords and Gentlemen sitting at Westminster, under the Name of the Lords and Commons Assembled in Parliament, by a Commission granted to Robert Earl of Essex, was unlawful, as being against the known Laws both of God and of the Nation? If they refuse this, seeing that we know that many of these very men for whom Comprehension is desired did preach up the War, if they will not declare against it, it is shrewdly to be suspect∣ed that their mind is the same as for∣merly, and the only change which is, is in the posture of Affairs.

But because it is now said in behalf of these men, that they allow Episco∣pacy, and approve of a Liturgy, nay of ours: That we may not be imposed upon by any ambiguous generality of Words; it is but requisite that in this they would declare particularly in what sence it is that they allow and approve both these Things; for if by things past we may guess at things present; by Episcopacy they may mean but Presbytery; by the Bishop may

be understood a kind of a Prolocutor. Every assuming Presbyter may at any time say as one of them lately did, that he is as good a Scripture Bishop, as he w••o sate upon the Bench; or perhaps look upon a Bishop only as a Civil Offi∣cer in order to some legal purposes: and by a Liturgy they may mean only such a ••orm of Prayers which may be either used or le•• alone, or rather a thing which is (if ever to be) permitted only to those who are Persons of such small sufficiency as not to be able to pray without it, and so instead of being a Duty is intended meerly as a dispa∣ragement: Or it may be the Common Prayer may be allowed as a way of spending the time till the Company is got together, and then comes the Prayer which the Spirit is the imme∣diate Author of, and which alone hath the promise of any blessing made 〈◊〉〈◊〉 it.

Unless, I say, that these Persons be re∣quired to express their Minds very par∣ticularly in these and all other Matters of Debate between us, we shall be alway•• a•• a loss, how much of the

Good Old Cause they resolve to stick to; and without some satisfaction in these things we have reason to be jealous, that they have, after so ma∣ny other disappointments, pitched upon this Contrivance, as a very like∣ly one, whereby the Church may, by their admission, become divided a∣gainst it self: The Pulpits may quick∣ly be brought to speak in very diffe∣rent Languages, and the Hearers strangely distracted between the se∣veral abettors of the very distant Measures of the old and new Con∣formity.

They who have kept out of the Church thus long, rather than they would not have their Wills in such and such Matters in debate between us; it is scarce to be hoped, that when they are brought into the Church, by being yielded to in them, that they will not with the same Art and Indu∣stry keep up in the Minds of Men a good opinion of that Cause which they have so long contended for: At the least they will take what care they can, that those of their former

Hearers whom they shall be able to bring along with them, (if they shall be able to bring any store of their Hearers along with them, which is no small question) shall for ever be kept under bondage to every one of all those scruples, by which they have been able to retain dominion over them: And they who have all along been, observably upon all occasions, admirably expert at interpreting all things to the utmost possibilities of all advantage, as to themselves and their Cause, it is not to be expected from them, that they will not interpret this Condescention as a complete Ju∣stification. And unless the Modesty and Gratitude of these men be strange∣ly increased of late, beyond what it hath used to be, our Governours are not like to receive any other return than this; That God hath at length begun to return again, and in some sort to own his People and his Cause: He hath now opened the Eyes of the Parliament, and let them see their Error in imposing the renouncing the Covenant; and who knows what

more a gracious God may do for so gracious a People? And that Repu∣tation which hath thus long engaged them to pretend their Cause of Sepa∣ration to be just, can do no less than continue to engage them to avow its having been necessary. So that the Church will by this means be weak∣ned by having one great Security taken from her; those Men will be admitted into her, of whose Affections and Designs she hath abundant cause to be highly jealous; and who, by obtaining their present Demands, will, according to their old Customs, be thereby emboldned with the like restless importunity to make more demands, and perhaps in a little time be inabled to take what farther they please, without so much as asking it: And by this means the People will become extremely divided, both amongst themselves and from the Go∣vernment. And when that is done, there will be so many left out of this Comprehension, that the noise will not be much less than it is already: And whatever accession can be sup∣posed

to be made to the Church by the coming in of her new Friends, will be more than over-ballanced by the loss she will receive in the stabi∣lity of her Principles and the Unity of her Children: She will be the less able to defend her self against the Exceptions of the Romanists, and be at no small loss for an answer to the Cla∣mours of other Sectaries, who can pretend as great grievances, and al∣ledge as plausible Reasons why they should be gratified; so that the Work of Coalition (as it is called in the newest word) as often soever as it is done, will be just as often to begin a∣gain.

As to any other Particulars of that Comprehension which is now so much endeavoured, seeing they have not thought fit to let us know them, I shall not venture to make a guess at them, but shall go on to another Contri∣vance, and in the Opinion of many a more promising one, and that is, To∣leration, which is frequently said to be an Expedient which will gratifie many more, and more Considerable

Persons than can be hoped to be brought within the Compass of any one Comprehension.

Now it is by no means a thing to be wondred at, if so be that the pro∣posal of Toleration be in it self at the first view very plausible, and in the eyes of very many Persons exceeding acceptable: It looks like a Privilege which every man hath an interest in, which, seing it is enjoyed by all a∣like, no man should take himself to have any cause to envy it to any o∣ther. Now this Liberty of Consci∣ence, however it hath obtained to be the general Darling, yet, me∣thinks, in the very name there is something which offers it self to our Consideration, which is at least worth our Enquiry; Whether the very de∣mand doth not carry in it an Excep∣tion against it self? How doth it ap∣pear that Conscience hath any such absolute Right to Liberty? Hath it no Rule which it ought to walk by? hath it no obligation to follow any besides its own Light? If this be not the Case, then Liberty and Consci∣ence

are two words, which are very un∣fit in great variety of Cases to be joyn∣ed together. I shall readily grant, that to act against our Conscience is always a sin; but then I shall add this further, That it is very frequently a grievous sin to act according to it: Conscience may in some cases condemn, but there are very many cases wherein it can∣not justifie. I know nothing by my self (saith St. Paul) yet am I not hereby justified; and farther, I may self thought verily that I ought to do many things contrary to the name of Iesus, &c. The Scripture tells us of seared Consciences, Reprobate Minds, Men whose minds and Consciences are defiled. From all which Expressions, it is very clear, That Conscience is not a safe Rule for any man to act by in his private Ca∣pacity.

And in the next place, as Consci∣ence is very far from being a safe Rule for any man to act by in his private Capacity; so it is by no means ad∣visable, that men should be so far trusted, as to teach according to it in any Publick Places: St. Paul assures

us, that by this permission dangerous Contentions shall arise, by reason of the perverseness of men, when in the nature of the things there was no real Cause for them, •• Tim. 2. 14. They will strive about words to no purpose, to the subversion of the ••earers. And, •• Tim. 4. 1. he tells us of seducing spi∣rits, who teach the doctrine of devils: Tim. 3. for many Verses together, he describes a sort of very wicked men, of whom in the close he gives this Character, That they have a form of godliness, but deny the power thereof; that they creep into houses and l••ad captive silly women laden with di∣vers lusts: And again we read of those who bring in damnable Her••sies; and again, which directly cometh up to the point in hand about Tolerati∣on, whose mouths must be stopped. Thus far therefore our way is clear; 1. That according to the Doctrine of the New Testament, Conscience is not its own Rule, is not entirely left to it self in its own way of acting: 2. That those who are allowed to be publick Prea∣chers are not to be intrusted with an

absolute Liberty of propagating what∣ever Opinions themselves either real∣ly are or shall pretend to be of; of which I have already spoke, and therefore shall add no more upon that point besides the laying down some of the many Inconveniencies which will unavoidably arise upon the grant∣ing of any such Liberty in these Two Respects, 1. Of Religion, 2. Of Government.

First, as to Religion; and here the Case is very clear, that such a Liberty is the most ready way in the World to make Religion weak and despica∣ble, by being crumbled into an un∣accountable and every day encreasing variety of Sects and Schisms: What one other Contrivance can possibly be thought upon, whereby to expose Religion to the frequent and seeming∣ly just scorn of Unbelievers than this? That it should by publick Authority be openly exposed to all manner of ridiculous and incongruous pretences unto it, to all kinds of dotage and imposture, to all the folly and all the falseness which is to be met with a∣mong

the sons of men: That every one who hath but a Freak in his Brain shall have free Liberty, if he pleaseth, to Christen it a motion of the Spirit, and every humour though never so unheard of and extravagant, shall have by Law a Priviledge (if it will but claim it) to recommend its self as a degree of further Light: Here we shall see men shaking all day, as if the Spirit came to them in Convulsions, and as the humour increaseth we shall see them run naked about the Streets, as if with the Old Man, they had put off all degrees of Modesty: The Scri∣pture shall be frequently so interpre∣ted, as that no man in his Wits can possibly understand it, it both hath and may be allegorized so far as to leave no manner of Sence or Truth in any one Word of all the History of it; its Laws may be so commented upon, as to carry in them no manner of Obligation: Among our selves the Family of Love had gotten a Fancy that Christ was not any one Person, but a quality whereof many are par∣takers, that to be raised is nothing

else, but to be regenerated or endued with the said Quality, and the separa∣tion from them which have it, and them which have it not, is Judgment•• Now where ever this Liberty is indulg∣ed, the Grand and concerning Arti∣cles of our Faith, our Saviours taking Humane Nature upon him, the Resur∣rection from the Dead, and the last Judgment, are all given away in Ex∣change for two or three fanciful Ex∣pressions. The History of the Creati∣on hath of old been made but an Al∣legory; the Garden of Eden a 〈◊〉〈◊〉 Trope; it is to little purpose to alledge that with equal Reason it might be said, that by the whole Race of man∣kind was not to be understood any real Beings, but only so ••any hand∣some Figures, and by the Universe is not to be understood a Creation, but a Strain of Wit, for Reason in such like Cases will be no more harkned to, than Scripture: So likewise it 〈◊〉〈◊〉 been taught, that Christ shall descend from Heaven in a Metaphor, and we be catched up into the Air in a Moral way; The New Heavens and the New

Earth are nothing else but the World changed by their Example into their Opinions: And if this Liberty be al∣lowed, all Miracles and all Mysteries will be quickly changed into so many Whimsies; for what is it which self-conceit cannot inspire, or madness prove, or that man admit, who cares not to know what himself means; or whether he doth or not, if he be once got under the plausible shelter of Li∣berty of Conscience himself, what is it that he may not impose upon vast multitudes, who though never so well meaning in themselves, are yet liable to be overreached by the Arts of o∣ther men: The dangers of this kind are not possible to be reckoned, be∣cause they encrease and vary at their own pleasure; neither is there any man living, who can possibly tell us how many and how gross absurdities such a Liberty as this may bring into the Nation in the very next moment.

This very Devise of Liberty of Conscience, which many, who look upon themselves as wise men and no ill Christians, are fond of, is the very

same, by which one of its shrewdest Adversaries did hope to drive Christi∣anity out of the World, and that too by its own assistance; and to that end he granted a promiscuous Liberty for all dissenting Christians to enjoy the publick exercise of their several ways, in hopes thereby to engage one of them against another, and by that means to make his advantage upon all of them: For so we read of Iulian, that when his long contrived project of restoring Heathenism began to be put in effectual execution, that this was the Course which he pitched up∣on, as that which was most likely to bring his Design about, to grant Li∣berty of Conscience to all dissenting Christians, as Ammianus Marcellinu•• hath it Lib. 22. Vtque dispositorum ro∣boraret effectum, dissidentes Christiano∣rum Antistites cum plebe discissâ in pa∣latium intromissos monebat, ut civili∣bus Discordiis consopitis quisque nullo vetante religionisuae serviret intrepibus▪ Here was a man very tender of Con∣sciences, but what think we was his Reason for all this Indulgence and

Moderation, we may read it in the next Words, Quod agebat ideo obstina∣te, ut dissentiones augente Licentiâ non timeret, unanimantem postea plebe•••• nullas infestas hominibus bestias ut sunt sibi ferales plerique Christianorum exper∣tus. This wise and subtle Adversary knew very well that this was a ready way to destroy Christianity, to give a free Liberty and a full opportunity for every one who pleased to divide it: So that this sage Contrivance of ours is but the Christianity of an Hea∣then, the taking up the Moderate Counsels of a profest Apostate; and our Wisdom in preserving Religion doth express it self in those very ways, by which as wise men as our selves have thought the ready way to overthrow it. Indeed it is hardly credible, that any Person who under∣stands Humane••Nature, who consi∣ders how many are its Weaknesses, and how violent its Passions, who is a Judge of Consequences, or hath at all observed the course of Affairs, can in the least be fond of any such de∣vice as this kind of Liberty, who hath

not within himself a very great De∣sign against the present Religion of that Kingdom where he doth propose it. But, alas! that is but a small part of this evil, even our common Chri∣stianity will be hard put to it, if it must wrestle with all the difficulties which Toleration will immediately bring upon it: That Faith is in no great likelihood of remaining long pure and sound, which is exposed to whosoever pleaseth to corrupt and to defile it

There is one Principle well known amongst us, which where-ever it is admitted, there is no Doctrine of Faith whatever, nor Rule of good Life which can be able to stand be∣fore it, and that is the Doctrine of New Light, or private Illuminati∣on: This is an Evil which cannot be watched with too much Care, because it always hath it in its own Pow∣er to occasion how many and what kinds of mischief soever it self pleas∣eth; and withall it is with great ease pretended to by every one who will; and there are every day to be met

with too many persons too readily disposed to be imposed upon by such pretences. Some Romanists have with great scorn insulted over the Reformation, upon the account that this evil hath made a shift to creep into it; whereas this is a difficulty which all Religions are liable to be abused by; a folly with which the Church of Rome doth exceedingly a∣bound, and to which she is indebted for some of her chief Orders, as be∣ing plainly founded in it. The Qua∣kers in England are neither more ridi∣culous, nor as yet so impious as the A∣l••••brados were in Spain, nor do the blasphemous Phrenzies of David George exceed those of Evangelium Aeternum. This is an ill Weed which will grow in all Soils, and spread exceedingly; and Infallibility it self is but an equal Plea, and therefore is, upon such oc∣casions, glad to call in to its assistance its Temporal Advantages. This ve∣ry Pretence doth scarce leave a man within the possibility of being con∣futed; what Authority is ••here to be produced which is fit to come in com∣petition

with this Perswasion, That I have an immediate suggestion from the holy Ghost: The Scripture it self hath but one and the same Original, and is of an elder Date, and, if I please, is as imperfect in respect of my Revelation, as that of Moses was in respect of that of Christ. This Evil is liable to to be as endless as Thought or Art can make it, as boundless as Imagination, and hath as great varie∣ty of shapes to appear in, as there are possibilities in the World for any man to be either willing to deceive or li∣able to be deceived.

What a fatal Influence the now contended for Liberty of Conscience had upon the most considerable Arti∣cles of Religion, within a small com∣pass of time, we may learn from the forementioned Testimony of the Lon∣don, and the Attestation of the Che∣shire-Ministers. I shall set down some of the Articles against which those Errors were, but will not defile my Paper with the Errours themselves. Against the Divine Authority of holy Scriptures; against the Nature and Es∣sence;

against the Being of any God; against Christ as Mediator; against the Obligation of the Moral Law; against Ordinances; against Lawful Oaths, a∣gainst the future State of Mens Souls after this Life, denying the Immortali∣ty of them. But besides Religion, such a Liberty will be quickly found to have a sad Influence upon Govern∣ment and the publick Peace.

And as this sort of Liberty will expose Truth to perpetual and una∣voidable Dangers, and withal hath left it no possibility of a sufficient De∣fence against them; so it hath a na∣tural tendency towards destroying the publick Peace: And not only so, but to the disturbance of all Socie∣ties, and even of every private Fa∣mily. Opinions have a great Influ∣ence upon Actions, and engage men not only upon good, but upon very bad practices. He who is allowed to raise a Sect, hath a very fair opportu∣nity put into his hands of making himself the Head of it, as being such a Party; and by being permitted to have their Consciences, will have but

too many opportunities of having their Persons and Purses at his dispo∣sal likewise. Hence it is, that though some Princes have been sometimes forced to suffer Dissenters from the established Profession (by reason that they were so numerous, or so subtil, that they could not go about to sup∣press them without discovering how unable they were to do so;) yet they always looked upon such Dissenters as the next door to Enemies; and ac∣cordingly had a perpetual Eye and Guard upon them, as those who of all other were the most likely to be the Authors or occasion of the next di∣sturbance. It is a great mistake, though it be often found amongst the greatest Persons, That Sects are things fit only to be despised, because that men of Parts and Fortune are neither easily nor usually seduced by them: but it ought likewise to be consider∣ed, that Ambition, Revenge, Cove∣tousness, Humour and Discontent may engage those who are not in earnest themselves seduced, to appear in all seeming earnest to seduce others. I shall

readily grant, that both the Beginning and the greatest Growth of Sects are amongst the meanest people, those whose Fortunes are as low as their Understandings; but then they do not stay altogether among them, but spread farther; like a Pestilence, which may begin in an obscure Alley, but in a little time no part of the City or Kingdom may be free from it. Besides, are not the Vulgar People the hands, the Tools, the Instruments which the Greatest must always make use of? And is it not known by fre∣quent experience, that a Deception once got among them, may by a little Connivence thrive so far, as to be able to dispute for Superiority, and instead of demanding an Indulgence, refuse to give one? And, by how much the ordinary sorts of people are less Masters of Reason than others, with so much the greater ease they may be wrought upon to engage in those Courses; which by men who under∣stood better, would be looked upon as evidently unreasonable. Now this is an Error which hath been frequent∣ly

committed by wise men in great places: They look upon the Errors and Follies which the common Peo∣ple are drawn into, as things very fit to be indulged, as being only so ma∣ny occasions for themselves to droll upon; but by their so doing they have often found the return, which Abner did of sporting himself with Lives, as these mighty Sages do with Lives and Souls, 2 Sam. 2. 14. Let the young men arise and play before us; but with him they are at last convinced, that, Ver. 26. it is bitterness in the lat∣ter end.

The safety of all Government doth depend upon this, that it is certainly stronger than each single person, and in taking care of this, That as to a∣ny kinds of Union or joyning Forces together, that there may be no such things but under the guidance of the Magistrate, and by his appointment; & so long as this is taken effectual care of, though the discontented persons be never so many, yet because they have no way of uniting; they are but so many single persons, scattered,

weak and insignificant, having no op∣portunities of any Common Council, they can never joyn in any Common Design. But let them once have but so much as any one Phrase to know one another by, any setled place for their constant Meetings, and a set and known company for them to meet with, and any Bond whatever which doth unite them, and they presently become a distinct People, and begin to be dan∣gerous, as having an Interest, Coun∣sels and Body of their own, which the Government is not manager of, nor privy to, but shall quickly find it self highly concerned by all means to pro∣vide against.

Let it once be permitted to crafty, active, talking, lying and designing men, to instil into the minds of all sorts of People, the necessity, useful∣ness, piety, or rare excellency of any one thing or Contrivance whatever, beyond that which the present Laws and establishment doth provide for; and is not here a most readily prepa∣red matter for any bold Boutefeu to work upon, who will take upon him to

help the Nation immediately to so fine a thing? Hath not any such Un∣dertaker a vast and already formed Party in all Parts of the Kingdom? Let him but represent to them, that the present Government is the only rub in their way, between them and their so fancied happiness; and is it not very likely that this will be the very next Consequent Resolution; let us remove that Obstacle, so pub∣lick a good is much to be preferred before any particular Form or Fami∣ly; the welfare of the Nation is the great End, and Governours themselves were created but in order to that, and consequently are to cease as often as that End can be better attained with∣out them.

Though the pretence be nothing but Conscience, yet every discontent will joyn to make the Cry both loud and general. Schisms do of them∣selves naturally grow into Parties, and, besides, are most plausible Occa∣sions for any else to joyn unto them; the gathered Churches are most ex∣cellent Materials to raise new Troops

out of, and when they are thus fa•• prepared, they are easily perswaded to be at the Service of any one who will attempt to lead them on.

If all men were wise and honest, if every one understood well, and would act accordingly; upon that Suppositi∣on Conscience might have a much greater trust reposed in it than can be now adviseable: And if we could flatter our selves so far as to take that to be the Case, this would no more supersede the necessity of the coer∣cive power of Laws in Religious mat∣ters, than it would upon the same grounds supersede it in Civil ones. For no Laws which ever were or can be in the World can possibly provide in any Degree for those large measures of Justice, Equity, Mercy, and all kinds of fair dealing, which would in∣fallibly every where be met with, if all men did take Care to keep a good Conscience; Truth, Justice, Tempe∣rance, &c. are things which every man's Conscience doth and must needs tell him that he is obliged to, yet were it not for fear of the Law, we should

find that Conscience is not alone to be trusted in these which are her Natu∣ral and familiar Ojects: And this is a thing so known and granted on all hands, that it is not usual with men in their dealings among one another to trust purely, in matters of any mo∣ment, to one anothers Conscience. And seeing we acknowledge that Con∣science may so often prevaricate in these plain and obvious things, where she is so easily found out; we have no great cause to trust to her fidelity, that she will not also dissemble in those things which are more remote and obscure, and hidden from the very best of our discovery. Let those therefore, who plead for Liberty of Conscience, consider; that there are two sorts of men, which ought to be provided against, to keep this contri∣vance of theirs from being absolutely the most senceless and dangerous in the whole World; and upon their Grounds it doth not appear to be so much as possible to provide against them: First, those who are not ho∣nest, and these may pretend Consci∣ence

if they will, and in that Case Re∣ligion and Government▪ Truth and Peace are like to be most admirably secured, when they are authoritative∣ly permitted to the arbitrary Ma∣nagement of every designing Atheist, who will but take upon him to be an Enthusiast: And in the second place, as all men are not honest, so all men are not wise, and as the former sort may pretend Conscience, so the latter are perpetually liable to be imposed upon by the innumerable, however absurd pretences unto it: Those Laws are not fitted for the Temper of this World, which are made upon this supposition, that every one who looks demurely is presently in good earnest, that men say nothing but what they think; let us but consider that it is very possible for men to personate, and then we shall not be very eager to desire a general License for every one who hath a mind to become a publick Cheat.

And then from these diversities of Judgments, and many times when they are only different forms of speaking,

there will immediately arise great Di∣stances of Affection: For these Divisions, of Reuben there will be great thoughts of heart, sur••••zings, censures, jealousies, ray∣lings, evil speaking, animosities, peevish∣ness, malice, perverse disputings, & every evil way: Each Congregation will have at least some one little Proposition pe∣culiar to its self, which all its Proselytes must be known by, which all their Thoughts must be perpetually running upon, & every one else must be called upon to come up to: the smallest gathe∣red Church cannot hold its Members together, unless it hath some particular thing to engage them upon, & to have them known by, for they cannot with any face separate from all mankind, but they must have something to say for it,

This contrivance however it be ab∣surd and dangerous will notwithstand∣ing that, have alwayes many who will be very fond of it; for it is a most ready way for every forward Fellow to think himself some body, because he hath adopted himself into such a Sect; and then the next thing which he is to think upon is to try if he can

improve the Notion a little farther; for if so, he shall be the more taken notice of: And if he finds that his addition is but a little taking, he will then forsake his Masters, to set up for himself, divide from that Church of which he hath been long a precious Member to gather a purer of his own. And so his New Light will serve most bravely for himself to shine in.

But if this had been a new and un∣heard of Invention, the Contrivers might then have been allowed to en∣tertain vast hopes of it; but alas, it hath been often tryed, and hath al∣wayes brought Confusion along with it: And is it to be wondred at, that in variety of Worships the one doth look upon the other as erroneous, and perhaps impious? And then how lamentably must that City be divided whose Inhabitants think themselves bound, as they love God to hate one another; and it hath been often seen, that a Common Enemy hath crept in at these intestine Divisions, and de∣stroyed both, while the one, by rea∣son of different Communions, did not

enough care to help the other.

Be our apprehensions about divine Matters never so different, I grant that we ought not for the sake of them to be wanting in the common Duties of Humanity to one another, or in our mutual Endeavours after the publick Good. I readily grant, that to be wanting in our assistance in ei∣ther of these Cases, is a great error; but alas! it is too general an one, and Law-makers are to consider not only what men ought, but what they use to do. Why shall I fight (saith one) for a Prince who is an Idolater? and why should I (saith another) take any care to relieve that City which is only a Bundle of Schismaticks, the greatest part whereof are in my e∣steem Blasphemers likewise? Ierobo∣am understood this very well, he did not cast off the true God, but only set up another way of Worship, as ea∣sily concluding that by perswading them to be of another Religion, he should easily keep them to be another Kingdom; when their Faiths were once divided, the Nations would

never care to unite again.

And pray, tell me, what shall a Prince do in that Case, where are di∣verse ways of Worship allowed and frequented in the same Nation? Shall he discountenance the Professors of any one, by keeping them out of all Office and Employment? If so, he disobligeth that whole Profession, loseth so many hearts; who sure will think themselves to be very hardly dealt with, in that they are disrespe∣cted only out of their zeal for God, and because they follow the best of their Light. And what are they like to think of such a State, which doth refuse to employ them meerly upon this account, because they have ten∣der Consciences, and dare not be pre∣sent where the Gospel is de••iled by a profane mixture of humane Inventi∣ons? Or, Secondly, shall the Prince carry himself equally and indifferent∣ly towards all Perswasions, counte∣nance and prefer them all alike? This can hardly be, because that he him∣self must be of some one, and that will think it self not fairly dealt with,

if it have not some preeminence: And when he endeavours to shew himself indifferent to all Perswasions, there will enough be immediatly ready to give it out, that he makes use of all Religions for his own ends, but himself is really of none; and so per∣paps none of them will be really for him: And thus by endeavouring to displease neither Party, he shall cer∣tainly displease them both, at least the Zealots of all sides will represent him at the best as one lukewarm, and as such, only fit to be spit out of all their Mouths.

Men may talk of their fine projects as long as they please; but surely where the Church is already so settl∣ed, as that it hath a great depend∣ance upon the Government, and the Government hath a standing Influence upon that, those Politicks must needs be very strange, which go about to alter or unsettle or put any check up∣on such a Constitution: And in oppo∣sition to a Clergy thus regulated, it is no kindness sure to the Monarchy, to to go about to set up such a Ministry

〈◊〉〈◊〉 depends purely upon the People: And when the whole Method of the Preachers Maintenance and Reputati∣on must consist in the various Arts by which he can either guide or follow the several Humours of each of his Congregation; no man can tell what it is possible for a good Crafts-ma∣ster to perswade the Multitude un∣to.

But this Danger, how great and plain soever it be, yet in the opinion of the great Promoters of the desired Ecclesiastical Confusion, is so far from being looked upon as any Inconve∣nience, that it is in all likelihood the true and real and only Reason which makes them to be so very fond of it, to desire it with so great earnestness, and never to be put off by never so many denials and disappointments. The Church is one great rub in their way between them and the Crown; and therefore because they find that they cannot directly demand the pre∣sent removal of it, they have be∣thought themselves of two plausible Methods whereby to prepare the

way for doing it another time: First, to open the door to let the Churches old Enemies in upon her, and for all the care which shall be taken to give them Liberty, to bring their old En∣mities along with them; and by that means the Church will be not only weakned, by being divided within her self, but besides there will be a part of her self always ready to betray her, and give her up. One sort of the Pro∣jectors desire only thus much, and that will satisfie them: Another sort there are, who think it not sufficient that the Church be only weakned within, unless there be a free Liberty for whosoever pleaseth to train up as many as he can prevail with to come and learn of them the several ways by which the Church, when occasi∣on offers it self, may be set upon from without: And it is well known, that these Gentlemen are not unacquaint∣ed with new Models of Civil as well as Ecclesiastical Administration.

And having thus pointed at some few of the innumerable Inconveni∣ences of Toleration, I shall add once

more, that some care ought to be taken of the present Device of Com∣prehension; that if it be thought fit to be granted, it may be upon this Condition, That all who receive be∣nefit by it, should be obliged pub∣lickly before their Congregations to declare their Approbation of the Li∣turgy, in a Form to be appointed by Authority for that purpose, and to renew that Declaration on certain Days to be likewise appointed, and to read the Common Prayer them∣selves, and not to leave it always to mean Persons, who shall only be ap∣pointed to slubber it over, to spend the time till the Company is got to∣gether; and then one of the Precious Men shall come and put himself in all the most solemn Postures imaginable, and in fact say to the People (as Dr. Heylin's Chamber-fellow was served after a short Grace) Dearly Beloved, let us praise God better: And withal, that Security should be taken, That this Conformity of theirs be not used merely as an Expedient to keep them in publick Employment; that so they

may be the more ready, when oppor∣tunity offers it self, to assist Provi∣dence in carrying on the great Work of a thorough Reformation. And this Advice is by no means to be despised, as a thing perfectly needless, because that as great a Conformity as for ought appears is now intended, hath been formerly advised and submitted to upon this very account, to prepare Matters the better for an intended Change. This Mr. Calamy (in his A∣pology against Mr. Burton, 1646 quo∣ted in the Collection called Evangeli∣nur Armatum, p. 47.) alledgeth for himself to have been one of his own old Arts: As for the Service-book, let Mr, Burton know, that at a meet∣ing at my House, it was resolved by above a hundred Ministers, after a long de∣bate, upon divers weighty Considerati∣ons, That all that could in their Iudg∣ments submit to the reading of some part of it, should be entreated for a while to continue so to do. To this our dissenting Brethren then present did a∣gree, and one of them made a Speech to manifest his Concordance. This is e∣nough

to give any man satisfaction for the late laying it down. And proportionably to this, it is a thing well known, that some very well af∣fected to the Good Old Cause, do for all that conform to the use of the Ce∣remonies of the Church, under the sanctified Excuse of submitting to them as Burthens. Now these, I think, are competent fore-warnings to Authori∣ty to take care to secure it self against any ill use which is possible to be made of any abatements towards that sort of People, who in this very Case do profess themselves to act without sincerity, and to make use of all the Arts which they can think of.

And in the next place their great earnestness in desiring to be dispensed with for renouncing the Covenant, doth in them plainly shew a very great fondness remaining toward it, and if yielded to, would in Authori∣ty appear more than a tacit Confessi∣on, that it had hitherto been to blame in its Zeal against it. Their restleness in this is not to be wondred at, because they are sworn never to be wrought

over to an Indifferency or detestable Neutrality: But that Authority should be wrought over to shew kindness to such a Combination against it self, or that any should propose it to the old Cavaliers to give leave to their old Persecutors to believe themselves un∣der the Oath of God, to bring every one of them to condign punishment, is a thing which may justly raise all mens wonder.

I confess indeed, that by the last Bill of Comprehension it was provi∣ded (and so perhaps it may in this) That no man should dare to say, that the Covenant doth oblige un∣der such a Penalty, &c. But it is much to be doubted that such a Pro∣vision may not be sufficient; for let us consider this one thing: Those Persons, concerning whom our pre∣sent Debate is, are such as are to be entrusted to be Guides of Consciences, and if this Renunciation be once ta∣ken off, then they have Liberty e∣nough to insist upon the Obligation of the Covenant amongst their Con∣fidents, without coming within the

danger of the Law. Let us remem∣ber that the Holy League in France was taken by above half the King∣dom, before the King did ever so much as hear of it.

But, to make this Matter plain, I shall propose a Case very like it in our own Kingdom. Suppose that any man out of the great Tenderness which he pretends to have for the Consciences of Men, should propose that the Oaths of Allegiance and Su∣premacy should be by Act of Parlia∣ment taken away, upon this very pre∣tence, That Oaths are not to be mul∣tiplied but upon great necessity; that the Consciences of Men are nice and tender things, and ought not to be disquieted by being pried into; and disputable Points of Government are not fit matters to be put into an Oath: Ought not such a Person to be looked upon with a very jealous Eye, as being ill affected to his Majesties Person, his Crown and Dignity? He himself and all his Favourers will, no doubt, reply, no; because he doth at the same time offer a Security in it

self as Good and more fit to be taken, and that is this, That it shall be very punishable for any man to say, That our Soveraign Lord King Charles is not lawful and rightful King of these Realms, &c. and that the Pope hath any Power or Authority to depose the King, &c. He, I say, who should pro∣pose this Alteration, ought in all rea∣son to be looked upon as a better Subject to the Pope than to the King. And so likewise, and for the same Reason, those, who with so great Ea∣gerness and Importunity have so of∣ten endeavoured the taking away the Renunciation of the Covenant, ought to be very much suspected, lest they have in their Eye something which is of much higher Consideration with them, than either the Settlement of the Church or the safety of his Ma∣jesty.

It now remains that I consider the great Objections which are urged a∣gainst all which is already said, which are these, That Comprehension, say some, others Toleration, others both, are fit to be granted; 1. By reason

of the great Numbers who do desire it: Secondly, in respect of their great Merit, they being Persons in whom doth consist a great part of the Sobrie∣ty, Industry, Frugality and Wisdom of the Nation, and particularly the Pres∣byterians have deserved well of His Majesty. Thirdly, it is very advise∣able to grant a Liberty at this time to these Persons by reason of the great assistance which they are able to afford us against Popery; and Fourthly, that if a Liberty be not given, it will be a very great Inconvenience to Trade. Fifthly, Toleration of several Forms of Religion, is a thing which we may see a good effect of among our Neigh∣bours in France and Holland: Lastly, Civil Penalties are of no use in Reli∣gion, but only to make Hypocrites. To all which pretences I return this.

First, that the Numbers of these men are not in any degree so great as they do pretend; It is indeed one of their great and old Arts to make all the shew they can possibly, and to boast of those Numbers which they cannot shew; one who is as well acquainted

with the Muster Rolls of these Par∣ties as any man, doth plead for an In∣dulgence by this very Argument, that they are not so considerable as that any danger needed to be feared from them. Peace-offering, p. 8. What are we that Publick Disturbance should be feared from us, nec pondera rerum nec momenta sumus; by what way or means, were we never so desirous, could we con∣tribute any thing thereunto? What De∣signs are we capable of? &c. So that it seems this is an Argument which they can either use or lay aside, as oc∣casion offers it self: They can either wheedle Authority into pity and for∣bearance upon the account that they are so inconsiderable, as that no dan∣ger can possibly be feared from them; Or otherwise they can Hectour Au∣thority, as being so considerable, as that there is no danger so great, but if they are disobliged, it may reasona∣bly be feared from them.

In the second Place, is it any won∣der that these men do appear in some Numbers, considering how easily ma∣ny honest well-meaning Persons may

be seduced by the Zeal and vehemence of some who are seduced themselves, and the various Arts of others whose great design is to seduce as many as they can possibly: And again, are there not some Remainders of the Old Army yet alive, Committee-men, Se∣questrators, Purchasers of Crown and Church Lands, and otherwise in∣terested in the late Rebellion? besides vast Multitudes of the Common Peo∣ple depending on them, who must needs be glad of so many Solemn Oc∣casions of meeting one another, by which they keep up their Acquaint∣ance and Correspondence, and put a very serious face upon their goad old Cause, and find many opportunities to he mutually serviceable to one ano∣ther in their private Affairs, and of joyning Counsels against the Publick. And do they not breed up their Child∣ren and Relations in the very same Principles with themselves? Now the greater Numbers there are of such People so much the greater care there ought to be taken that they be not permitted to meet together. The

Meeting-place is very well fitted for a Religious Rendevouz, and the Spi∣ritual Master of the Camp may not only deliver out his Orders at the same time with, but may stamp upon them the Authority of the Oracles of God.

But in the next Place, if the Go∣vernment would please but to own it self, the Numbers of these men would presently appear to be very inconside∣rable; and this hath no oftner been tryed than it hath been found to have been accompanied with good effect. In Queen Elizabeths Dayes, these mens Predecessours were very trouble∣some, made grat noise with their great Numbers, and the great dangers which would arise by disobliging them; and they had some great Fa∣vourers in Court upon some accounts, which were not very Religious; but when by reason of their Insolent Pro∣vocation in the Year 1588. When the Queen was in all her Fears from the Spanish Armado, and in a condition, as they thought to deny them Nothing; they so far provoked Her, as to alie∣nate

Her Mind for ever from them: Their boasted of Numbers did imme∣diately abate, and the Laws were im∣mediately submitted to, as soon as ever they did perceive that it was but in vain to think of longer triffling with them: So likewise it hapned in King Iames His Dayes, their loud Clamours were presently silenced, as soon as e∣ver the King declared Himself reso∣lute at the Conference at Hampton-Court: Nor would the Act of Unifor∣mity have had any less effect, if it had not been accompanied with a general Discourse at the same time of a Tole∣ration to follow immediately upon it. And I appeal to the Consciences of se∣veral of the Preachers in the Separa∣ted Congregations, whether they did not leave their Livings upon this very hope, which without it they would have never done?

Besides, the Numbers of the Dis∣senters ought by no means to be look∣ed upon, as an Argument for Tolera∣tion by any, because, it is not looked upon as such by themselves: This very Point being a thing about which

themselves are highly divided, and would by no means if they could help it grant to one another.

But besides their Numbers, they are now to be considered in point of Me∣rit; but this is a part of the Argu∣ment in which I do delight so very little, as that I must gratifie my own temper so far, as to say very little in it. The Faults of other men are things which I by no means de∣light to dwell upon, even when it is necessary, I take it to be very irksome: As they are particular Persons, I have nothing to say to any one of them, and whatever Degrees any of them have attained to in Piety and Virtue, in any kind of Intellectual, Moral, and Religious Accomplishments, I pray God that they may every day increase more and more in them, and that both here and hereafter they may receive the comfort and reward of whatever is truly good in them. But as they are a Party, I take it to be ve∣ry clear, that their Merit hath not been very great, either to the Crown or Nation, and in this it were easie

to be very large, for one who delights in that which to me is a very ungrate∣ful Employment. In the Histories of Queen Elizabeth, King Iames, King Charles the First; there is too much to be found on this Argument, and His Majesty which now is, when He was in the Hands of these men, what Usage He did receive from them, though His Royal Clemency hath been graciously pleased to pardon, yet His Loyal Subjects have not quite for∣got it.

As to the next Pretence, that it is adviseable to grant these men an In∣dulgence at this time, by reason of the great assistance which they are a∣ble to afford us against Popery: This is such an Objection which the Regu∣lar Sons of the Church will scarce be able to refrain themselves from look∣ing upon without some Indignation: The Writings of the Bishops and E∣piscopal Divines have hitherto been had in great Esteem over all the Re∣formation; no men thought to have had a better Cause to defend; no men looked upon as better able to defend

it: Not to mention the many Wor∣thies in Queen Elizabeth, and King Iames His Dayes, whose Names are, both at home and abroad, had in great and deserved Honour: I shall only mention some few who since the beginning of the present Controver∣sie have wrote against the Puritans as well as Papists, and accordingly have fell under the Indignation of both Parties, viz. Arch-Bishop Laud, Arch-Bishop Bramhal, Bishop Taylor, Do∣ctor Hammond, and Mr. Chilling∣worth. How many Ages will the Non∣conformists take to breed up a man e∣qual to any one of these? Bishop San∣derson, a Person of known Learning and Judgment, in a Preface to a Body of Sermons, Printed some Years be∣fore His Majesties Return, takes occa∣sion to declare his Opinion concern∣ing the Controversie between the Church of England, and Church of Rome, as it useth to be handled by the Non-Conformists; his Words are these: That they preach against Popery, I not at all mislike, only I could wish that these two Cautions were better ob∣served

served than (as far as I can conjecture of the Rest by the proportion of what hath come to my Knowledge) I fear they usually are by the more zealous of that Party: First, that they do not through Ignorance, Prejudice, or Precipitancy, call that Popery which is not, and then under that name and notion preach a∣gainst it; and then Secondly, that they would do it with less noyse and more weight▪ &c. Now it is well known, that Bishop Sanderson was a Person of great Learning and Judgment, and withall a Person of very great Hu∣mility and Modesty, and who did ve∣ry little delight in undervaluing the meanest Person living; and yet he expresseth his Thoughts concerning the Writings of the Non-Conformists against the Church of Rome, to be liable to these two not inconsiderable Defects: First, that they did not un∣derstand the Question; Secondly, that they did not know how to pitch upon such Arguments as were fit to be made use of. And withall some Pages afterwards he adds this, That even in these times of great Distraction, and

Consequently thereunto of so great ad∣vantage for the Factors for Rome, none have stept into the Gap more readily, nor appeared in the face of the Enemy more openly, nor maintained the Fight with more stoutness and gallantry than the Episcopal Divines have done, as their late Learned Writings testifie: yea and some of them such (as beside their other sufferings) have layen as deep under the suspicion of being Popish∣ly affected a•• any other of their Brethren whatsoever: That by the Endeavours of these Episcopal Divines some that were bred Papists have been gained to our Church, others that began to waver, con∣firmed and settled in their Old Religion, and some that were fallen from us reco∣vered and reduced, notwithstanding all the disadvantages of these confused Times; and of each of these I am able to produce some Instances. But I pro∣fess sincerely, as in the presence of God, and before the World, that I have not known (at least I cannot call to remem∣brance) so much as one single Example of any of this done by any of our Anti-Geremonian Brethren, whether Presby∣terian

or Independent.

Now whether our separating Bre∣thren have been improved in their Abilities, or have been more fortu∣nate in their successes in their dispu∣tings with the Romanists since that time, it lies upon them to make out; I am sure that the Writings of the most eminent Persons now among them were then extant: Since which time there hath indeed appeared a Body of Sermons, being the united Labours of sundry of them, but of any Miracles which either have or are likely to be wrought by them, the World both is, and it is to be feared will be for ever silent.

If therefore we take these men into the Church, our Church will be so much the less defensible, as having admitted into it Persons whose Prin∣ciples are no way justifiable; and withal with express leave not to re∣nounce the most unjustifiable of all their Principles. And for their Assist∣ance against the Romanists, it doth not as yet appear, that it will be so valuable as to countervail the Advan∣tage

we shall give the Church of Rome by taking these into our Church. If we suffer them to remain in Bodies di∣stinct from the Church, then the Ro∣manists have an Advantage, if they please to use it, to take up what dis∣guise themselves shall suppose to be fittest for them. How easie a thing is it for a Priest to set up for a gifted Bro∣ther! And what one Opinion is there imaginable, which may not be brought in under the pretence of a farther degree of New Light? Whether all the stories be true of Friars who have preached in Meeting-houses, I have not had an opportunity of being so well informed, as to venture to say any thing; but I am sure, if they will, they have there fair opportuni∣ties offered: And if it be not as yet seasonable to set up directly for their own Church, they may however prepare the way by pulling down of ou••s.

And notwithstanding all the Zeal which the Non-conformists do de∣clare against Popery, it is well known that they know very well how to

joyn both Counsels and Arms toge∣ther: The leading Men of both Par∣ties in Ireland were wonderfully great together, all the while that the De∣sign was managing against my Lord of Strafford; and here in England, in the Declaration which the King set forth concerning the Success of the Battel at Edge-hill on October 23. 1643. He hath left this Memorial to all Po∣sterity; All men know the great num∣bers of Papists which serve in their Ar∣mies, Commanders and others; the great Industry they have used to cor∣rupt the Loyalty and Affection of all our loving Subjects of that Religion; the PRIVATE PROMISES and VNDER∣TAKINGS THAT THEY HAVE MADE TO THEM, that if they would assist them against Vs, ALL THE LAWS MADE IN THEIR PREIVDICE SHOVLD BE REPEALED, &c.

As to the next Objection, That the suppressing of Conventicles will be a great hindrance to Trade: I must needs confess that this is a thing which would have great weight, if it had any truth in it. That Trade is a

thing of great and general Con∣cern, is so plain and confessed a thing, as that there is no need of spending many words whereby to prove it: Our wisest Kings have always thought themselves concerned to make Laws and all manner of provisions whereby to promote and encourage it; and there is scarce any man so mean, but that he doth in one degree or other receive some benefit by our Com∣merce with other Nations. Not to enter into particulars, I shall only name one, which is indeed the Mea∣sure of all the rest, and that is Mo∣ney; which is not a thing of our own Growth, but it is a thing without which those things which are of our own Growth, cannot without great difficulty pass from one hand to ano∣ther. Our Ships are our Bulwarks, nay, they are more than so; for they not only keep other Nations from com∣ing to us, but they carry us to them: They make the Sea to be our Earth, the whole World to be as it were our native Soil, by bringing home to our doors whatsoever groweth in a∣ny

Corner of the Universe. It was Trade which brought Tyre to be call∣ed The City of Ioy, the crowning City, whose Merchants were Princes, and whose Traffickers the honourable of the earth, Esay 22. 7, 8. It was by the benefit of Trade that this City is a∣gain said to have heaped up silver as dust, and fine Gold as mire in the streets, Zech. 9. 3. It is absolutely necessary for us, if we will be secure of our own Land, to keep up a proportionable strength at Sea. And besides this necessity in point of Safety, it brings innumerable advantages in point of improvement; carrying from us our own Commodities which we can spare from our own use, and in re∣turn bringing us whatsoever the World doth afford, for Use, Delight, Strength or Ornament. It is a thing by which vast multitudes do alone subsist and altogether depend upon, which great numbers do thrive and flourish by; by which his Majesty hath a brave Addition to his Reve∣nue, and every man besides doth in his degree find many comforts and

conveniencies in his way of Living: It is the great Employer and Reward∣er of all sorts of Ingenuity and of In∣dustry; by means whereof we every day see men advanced to Wealth and Honour, to live comfortably to them∣selves, and with great benefit to their Country. It is a thing in it self clear, that Trade is very highly and uni∣versally beneficial, and those who are but ordinarily versed in it are able to reckon many admirable Advan∣tages which I cannot so much as think upon. It remains now that I enquire whether there be any such Inconsi∣stency between Trade and Unifor∣mity in Religion, as is generally (though without any Ground which I could ever hear) pretended? These Two things have in their nature no manner of Repugnancy, and if there be any Repugnancy, between them, it doth not proceed from them them∣selves, but from something else, which it is to be hoped may be removed, and neither of these Two things the worse for the removal of it; and what that is I shall now enquire.

It is well known that this Argu∣ment from Trade hath been used in former days, when there was no man∣ner of occasion for it; but however it served as a pretence, whereby to amuse the People, and make them clamour against the Government. I instance in the Case of my Lord of Strafford: What a noise was raised all over the Town, that there could be no Trade in the Kingdom till Exe∣cution was done upon him: And whosoever raiseth any such Cry shall have always some ready to joyn with him in it, because there will be al∣ways those who will want Trade: And let him but tell them that the Court and the Bishops are the only Causes of this their want, and it is no wonder if they cry out with the loudest, Down with them, down with them to the ground. Indeed if the Bishops in England did pretend to the same Power with the Presbyteries in Scotland, then indeed it might so happen that the Traders might have some cause to be jealous of them; for those Gentlemen did at the As∣sembly

at Glascow, 1638. pass an Act concerning Salmon-fishing; another about Salt-pans, Roger L' Estrange, p. 330. By Act of Assembly at Dundee 1592. they prohibited all Trading with any of the King of Spain's Do∣minions, and they put down the Munday-market at Edinburgh, Spots∣wood, p. 393, 394. But in this Case the Shoo-makers thought fit to assert their Christian Liberty against the Impositions of the Presbytery, and tumultuously gathered together, and threatned to chase the Ministers out of Town; upon which the Market continued: Which, as that grave Hi∣storian tells us, did cause much sport at Court, where it was said, That Rascals and Soutars could obtain at the Ministers hands what the King could not in Matters more reasonable.

That Trading hath, ever since the Restauration of his Majesty, been ve∣ry high, notwithstanding the many complaints about it, it is very evi∣dent to any man who is never so little acquainted with the Custom-house; but that it hath not answered to the

height of all mens hopes, is not to be wondred at, if we consider some things which have hapned, which the Act of Uniformity was no way concern∣ed in: First, there was a War with France and Holland, by which it was not to be avoided, but that many Mer∣chants must needs become very great Sufferers: Secondly, At the very same time there was a raging Plague, not on∣ly in London but in most of the other Trading places of the Nation; which did not only sweep away great num∣bers of our Trading People, but may easily be supposed to have had an unhappy influence upon Trade it self: Thirdly, To accompany these Two great difficulties there came a dread∣ful Fire, the loss by which is inesti∣mable: And Fourthly, there hath been a Second Dutch War. Now there are none of all these things can happen to a Nation, but Trade must unavoidably suffer by, and feel it; and then the wonder will be very little if we consider that we have suf∣fered by them all. And these are things so publickly known, that it is

to be admired, that men should have the confidence to take no notice of any one of them; but if they hear of any Difficulties which the Trading People do wrestle with, presently o∣verlook all these notorious Causes, and enter into long Harangues about Com∣mon Prayer and Ceremonies. I may add that besides the fore-mentioned Calamities; If we are out-done in point of Trade by our Neighbours in Holland, it is not to be wondered at, if we consider the Nature of our Coun∣try, and the Manners of our People.

Our Country hath in it self a great plenty of all things necessary for the life of men, which Holland hath not; they must trade or they cannot live, which is not our Case: And if neces∣sity makes men expert, and their being expert brings them to thrive; it is not to be wondred at: It is this very neces∣sity which every day makes vast Num∣bers among them, glad to submit to all the Labours & Hazards of all the Seas in the World, & all this purely to support their Lives with very course fare, and very small wages; now the goodness of

our Country affording to our People a more comfortable subsistence upon much easier terms than is to be had a∣mong them, is one plain cause why our People are not easily to be brought to take that pains, run into those dangers and submit to those severe terms, which with them is not less than absolutely necessary: Not to say any thing of the return of their long Voyages, what vast advantages do they make by Fishing upon our own Coasts, which we alwayes complain of, but will by no means betake our selves unto. Again he who hath got a vast sum of money by trading, hath here in England a per∣petual conveniency of purchasing Land with it, and by that means he himself or his Son doth become a Country Gentleman, which in Holland is not to be done; by which means Trade is a∣mongst us given over, when men come to be Masters of such great sums of Money as to be best able to com∣mand it, and to reap the most consi∣derable advantages by it: In Holland because Trade is the thing which eve∣ry one is to trust to, their Wives and

Children are all instructed in the My∣steries, and inured to the business of it, and so the Stock and Experience of a Family descends from Father to the Son, and increaseth from Generati∣on to Generation: Now it is far from being a Miracle, that their Merchants should be able to out-do ours, who are frequently left by their Parents as large or larger sums of Money to be∣gin with, as ours take themselves to be very well satisfied with and give over: They go on and improve what we look upon as more adviseable bare∣ly to enjoy, and by that means pre∣vent an increase which would have come easily, and too often waste and consume what they in a few Years are by reason of their great Stocks ina∣bled without difficulty to treble. And besides that different way of dis∣posure of the plenty of the Rich which is between them and us: They make another and greater advantage of the necessities of the Poor, than we either do or can do, or it is fit for us to do: They make their People to work hard∣er, fare harder than any of ours will

do, to take smaller wages, and by that means they are something helped in being able to under-sell us: And be∣sides the Masters of Trade do them∣selves live much more frugally than we do in point of Dyet and Apparel, and other heights of living, and stu∣diously avoid many unnecessary ways of Expence, which we are (perhaps too apt) to be fond of. And what∣ever is expended must needs take off so much from Improvement; which Consideration prevails with them to be very sparing till they are very Rich, and not to pretend to any of the wayes of Vanity, till they have brought themselves into a condition to carry on their material Concerns with the best advantage. Now is it any wonder, if there were nothing more in the Case than this, that in Trade they should much out-do us? And there is little doubt to be made of it, that he who is better acquaint∣ed with that People than I am, will be able to reckon many other parti∣cular things wherein they differ from us in order to this great Design, which

have no manner of relation to Liber∣ty of Conscience, and which would have the same effect without it, as they can possibly have by it.

As to our selves and our present Case, there are but three Things (which I can learn) pretended, by rea∣son of which it is possible to be suppo∣sed, that the putting the Act against Conventicles in Execution can draw any prejudice upon Trade: First, that Merchants who are not willing to conform, will not come over and settle in England: Secondly, that the most eminent Traders being Non-conformists, they will either forbear Trading to the utter undoing of all such Workmen (as Weavers, &c.) who do depend upon them, or leave the Kingdom and carry their profita∣ble Trades along with them; which will bring a great decay of Trade here, and carry away that benefit, which England might have received, to that, whatever Country they shall please to settle in.

Thirdly, That Merchants beyond Sea (as Roman Catholicks, &c.) will

not be easily perswaded to trust their Estates in the hands of those who are not of their own Religion, and they who are, being lyable to such Prose∣cutions as by our Laws they are liable unto, will be fearful of having any E∣states in their own hands, and look upon it as more adviseable to forbear Trading, rather than to be liable to so many Difficulties; These are the three most considerable Objections which I have hitherto been able to meet with, and to each of these I have this to offer by way of return.

As to the first, that this severity will discourage Forraign Merchants from comming over to us: It is a mi∣stake to think that the Church of England is such a Bug bear to the rest of the Reformation, as that the Reli∣gion of that is looked upon as suffici∣ent Cause to hinder any great Num∣bers of valuable Persons from com∣ing over to dwell in the Nation. It is by no means clear that any store of them do at this time desire to trans∣plant hither, and if they did, it is more than possible that some other of

our Civil Constitutions may be great∣er bars in their way, than the Act a∣gainst Conventicles, and particularly the want of a Register: And that Person must have more than ordinary Intelligence, who can be able to se∣cure us, that there are such Numbers of considerable Merchants at this time designing to come over, and are diverted only by the News of the Bill against Conventicles going to be put into Execution; as that the ad∣vantage and addition of those Per∣sons, and that Trade to the Nation should be 〈◊〉〈◊〉 great, as to overbalance those many and unavoidable Incon∣veniencies which I have already shewed, that Religion and Govern∣ment must be exposed to, by the grant of Liberty of Conscience. It doth not remain in our Memories that in Cromwel's time, when there was Li∣berty given to all except Papists and Prelatists, that any were by that Li∣berty encouraged to come over, at least not any such number as to be considerable. But suppose it should so happen, that some Eminent Mer∣chants

should design to come over; I could never yet hear, nor am I wise enough to think upon any reason, why the Act against Conventicles should more fright them from England, than the Inquisition doth from other Coun∣tries, as Spain, Italy, and Portugal; and yet in those Countries Merchants have their Factories, and drive their greatest Trade: Besides strangers Merchants have as much encouragement in this parti∣cular, as can reasonably be desired; the French have their Church, the Dutch theirs; nay, even the Iews have theirs, and all Aliens of 〈◊〉〈◊〉 Reforma∣tion have even by the very Act of U∣niformity an express provision made for them, as to the enjoyment of their own way of Worship at the pleasure of His Majesty; and if they do meet and keep to their own Language, they need fear no more in this Country than in any other.

As to the second Thing alledged, that if the Act against Conventicles be put in Execution, the most Emi∣nent Traders being Non-Conformists, they will leave off Trading, and by

that means undo all sorts of Work∣men who do depend upon them, and not only so, but leave the Nation, and carry their Trades away along with them.

Now that this is a thing of more Noise than Weight, will appear if we examine it with a little Care. That some eminent Merchants are Non-conformists is undoubtedly True; but that the most eminent are so, I am sure is not true, and could easily make it appear, if it were fit to mention the Names of particular Persons: But so far as it is true, doth any man in his wits imagine, that the Act against Conventicles will make them either quit their profitable. Trades, or fright them out of the Kingdom? It doth neither condemn them to be hanged nor burned, neither doth it so much as touch their Persons or Estates for being Non-conformists, but permits them to be of what Religion they please, and alloweth them the free exercise of their Religion in their Families: It cannot therefore be ea∣sily imagined, that People will be

so far out of their wits (though I must confess that Fanaticism will go a great way toward putting them out of them) as to leave their settled and profitable Trades, their Native Coun∣try, Relations and Friends, only be∣cause they cannot publickly shew the exercise of their Mode of Worship; whereas they may freely enjoy it in their own Families, and be known to do so, without the least interruption in any of the forementioned Con∣veniencies: Especially considering, that Merchants of that Eminency, that their Case deserves to be taken notice of in a case of this Publick con∣cern now under debate, are very well able to keep Ministers in thier own Houses, and may do it with far less charge and prejudice, than either going into some other Countrey, or the forbearance of their Trades will put them to. But I shall for once sup∣pose two Things, whereof the first is evidently not true; the second not at all likely, That the most Eminent Mer∣chants are Non-Conformists, and that upon that account they will forbear

Trading: But even upon these Terms it is to be hoped that those they deal with will not be utterly undone, whatever may be pretended: For put the Case that three or four of the most Eminent Merchants should dy, or (which I wish did never happen) break; every dayes experience shews us, that the Clothiers they deal with, and consequently the Weavers, and other Workmen depending upon them, are not presently ruined, or so much as out of employment, but do immedi∣ately find other Merchants to deal with; the Trades of those who ei∣ther give over Trading, or dy, being alwayes continued by their Sons, or Partners, or shared amongst those who have been their Servants, or other Merchants who deal in the same Com∣modity, and to the same Places. But suppose that the putting the Laws in Execution should so far distract any Numbers, as to make them run out of the Kingdom: Let it be considered whither they will run, only into Hol∣land, where they cannot more freely enjoy the exercise of their Religion in

their own Families, nor converse more freely with one another about it, than they may do here in England. All the difference is, that here they cannot meet in great Numbers, and I leave it even to the Non-Conformists them∣selves to Judge, whether that one Conveniency of Meeting in great Numbers be a sufficient enticement to any rational man to exchange England for Holland?

But put the Case, that they do go into Holland, or into some other Coun∣try; I did never yet meet with any man who could demonstrate to me how they could carry away their Trade of Merchandizing, though they were never so willing; live in Holland they may, and drive their usual Trades here in England by their Correspon∣dents, in which Case the Nation will only loose the common profit of their eating, drinking and wearing: But to carry away the Trade of the Nation with them, is not possible, if they leave any Merchants behind, as I am sure they will many more, and more considera∣ble than any who will go away; and

by withdrawing themselves into o∣ther Countries, they will but leave their Trades to be shared amongst better men and better Subjects; so that by leaving the Kingdom, instead of prejudicing, they would occasion a very great blessing unto it, by car∣rying away with them the Divisions, but not at all the Trade of the Na∣tion.

When the Act against Conventicles was first made, this Argument against it from Trade was much insisted on, and I remember a Story was raised about some great Dealers in the West, who had with-drawn their stock, left off all business, by which means vast Numbers of poor People, who did depend on them, were utterly undone: This Matter seemed so considerable, as that several of the most Eminent Persons in the Nation did meet together to consult about a remedy for so great, and as it was said, so growing an evil. But when this Matter came to be en∣quired into, I could never learn that it had any thing more than a great deal of noise in it.

There is an eminent City in this Na∣tion, inferiour perhaps to none except London, wherein this Artifice was made use of to fright the Magistrates from suppressing the Conventicles: A great rumour was spread up and down, that if they might not have Liberty to meet as formerly, then they would all with-draw their Stocks, which would be a great detriment to His Majesty, and a vast loss to the City, and leave the Poor to be provided for by their respective Parishes. But the Raisers of all this Clamour did quickly find that they had to do with those who were at least as great Ma∣sters of Trade as themselves, and ac∣cordingly it was undertaken by those who were very well able to make it good; that if the Dissenters did think fit to withdraw their Stocks, there should immediate care be taken that the Trade of the City should be car∣ried on to the very same height which it was at, without the least abatement, or leaving any one Work-man out of as good an Employment as he had be∣fore: It was so far from being feared,

that it was desired that they would withdraw their Stocks, and that they may be the better encouraged to the so doing, provided that they would give Security that they will not Trade at all, neither by themselves, or others for them, nor in other mens Names, they shall at any time have a good sum of money given them, if that may move them to it.

Let us not be vainly afraid, where no fear is: Do we know the Non-Conformists no better than so, that we should suspect them of being apt to give over their profitable Trades? It had been a more rational Jealousie to have looked upon them as more intent upon any imaginable way of getting of Money, than on any Settle∣ment of Religion, of what sort so∣ever: And perhaps it would be not only no ill Experiment to destroy this Argument, but withall as likely a way to reduce them, as any which can be thought upon; if there were a Law, That those who refuse to conform, or at least who meet at Conventicles, should not be permitted to Trade:

Such a Law indeed would be terrible to them▪ and I hope the bare mention of it will make them forbear to use this kind of threatning us with that, which to themselves alone will be, if at all, dreadful.

As to the third Objection, That Merchants beyond Seas (as Roman Catholicks, &c.) will be afraid to trust their Estates in the hands of those who are not of their own Religion, &c. It is of so little weight as to re∣quire but a very few words; it being evident that all kinds of Merchants at this day do correspond, and al∣wayes have corresponded with others not of their own Religion, Papists with Protestants, Protestants with Pa∣pists, &c. What other Pretences there are in this Case, wherein Trade may seem concerned, I do not at pre∣sent call to mind, and therefore shall go on to the next suggestion why a To∣leration of several wayes of Religi∣on may not do as well here as it doth amongst our Neighbours in France and Holland.

As to France, the different Professi∣ons

of Religion there, hath not been without many sad effects upon both Parties, and hath so sanctified the A∣nimosities on each side, that it hath prevailed upon both, out of Zeal to God, to let Aliens and Enemies into the Bowels of their Native Country. But their Case and ours is vastly diffe∣rent; the Hugonots, who are there to∣lerated, have those Merits to plead which our Non Conformists have not; and besides, they do not divide into several Communions among them∣selves, neither would any such thing be permitted either by the Govern∣ment, or by the Reformed Church it self.

As to Holland, Liberty of Consci∣ence is a thing which they were not brought to admit of by second Thoughts, and after mature Delibe∣ration, but were necessitated upon by the Nature of that Cause upon which they first united among themselves, and the Constitution of that Govern∣ment they fell into. One part of their Cause was a Deliverance from the Impositions of the Church of

Rome, as exercised after the imperious manner of the Spanish Government: Now Liberty in matters of Consci∣ence was the most natural Word in the World in this Case to be made use of; Freedom from the present Pres∣sures was the thing immediately in their Eye, and many of their Neigh∣bours at the same time had the same Aim: And as they were then only agreed what they would not have, but not at all what they would have, they invited all, that all might come to their Assistance. But besides this, one Religion was not easie to be brought into so many several Inde∣pendent Governments, as go to the making up of those States. For as Sr. William Temple tells us, Chap. 2. of their Government, p. 75. They are not a Common-wealth, but a Confede∣racy of seven Soveraign Provinces uni∣ted together for their common and mu∣tual Defence, without any dependance one upon another, &c. Nay farther, That each of these Provinces is likewise composed of so many little States and Cities, which have several Marks of

Sovereignty within themselves, & are not subject to the Sovereignty of the Province; not being concluded in many things by the Majority, but only by the universal Con∣currence of Voyces in the Provincial States. To this let us add the great Variety of Persons which by reason of the Wars and Persecutions of those times, came into, and embodied with them, out of France, Germany, Eng∣land; and is it to be wondred at, if not knowing how to agree in any one way they permitted divers?

Such a kind of Liberty therefore as is now contended for amongst us, cannot so properly be said to be given by these States, as to have grown up with them; and though it be a part of their Nature, is one of their In∣conveniencies; and this hath not been unperceived by them. In the Affair of Barnevelt it was found that Reli∣gious Differences could find a way of intermingling themselves with State-quarrels, and the States did then think fit to make Laws about what they called erroneous in point of Doctrine. As to Religion the Effects of Liberty

of Conscience are in those Coun∣tries plainly to be seen in the dai∣ly growth of Popery and Socinian∣ism, and of men altogether indiffe∣rent, as to all kinds of Articles of Belief; things which by the same means may be brought into England, and indeed upon the admittance of which, are not to be kept out of it. The States of the United Provinces may indeed keep themselves safe from all Disturbances which may arise from Enthusiastick Lunacies, by reason of their Garrisons and standing Army, without which no security can be had against the dangers of Toleration. And seing that the Case of England is in both these Respects very different from that of Holland, & it is to be hoped is intended so to continue, an Argument of this nature taken from them ought by no means to be looked upon as what ought to conclude us by it.

Now that the Argument from Hol∣land ought by no means to be looked upon as conclusive to us, either as to Comprehension or as to Toleration, doth appear in these Two things:

1. In the Constitution of our Govern∣ment, as being very different from theirs; 2. in the Condition of those People amongst us who dissent from the Government. 1. As to the Consti∣tution of our Government, Compre∣hension is with us much more unsafe than the same thing would be in Hol∣land; because the Preachers do there depend altogether upon the States Pay, and have no other Tenure but during pleasure; whereas a Beneficed Man with us hath a Free-hold, and is not to be turned out but by a legal Way: By which advantage he may fence with Authority, and may pub∣licky deliver such things which the people may very well understand, and yet the Law may not be able to take any hold of him. And of this, I doubt, we should have sudden ex∣perience, if these men could be admit∣ed by Law into sure and certain Pos∣sessions upon their own Terms; and I am the more apt to suspect this, be∣cause I could never yet hear that this sort of men was ever wrought upon by being yielded to: And if their

Gratitude and good Nature should upon this occasion begin, it will be so much the more welcome as it is less expected.

But as Comprehension among us, considering the Persons who do desire it, and their declared Principles, is much more unsafe than the same thing would be in Holland, by reason of the Constitution of our Government in reference to the Clergy; So like∣wise for the same reason is Tolerati∣on more unsafe here than it would be there, if we do consider the Temper of those People who dissent from us. Holland, as I have already mentioned, hath a standing Army, and so con∣siderable a one, that the Publick Peace shall infallibly be secured by it, whether their Preachers, or whoever else can be perswaded by them, will or no. And how confidently soever the Argument from Holland is now a∣days made use of, to induce us to grant the like Liberty, there was a time when this very Argument was looked upon with great scorn: The Author of Wholsome Severity, &c.

doth censure the States of the Uni∣ted Provinces with great sharpness upon this occasion, p. 30. and com∣pares the Toleration there given to differing sorts of Dissenters, to the Toleration given by the Pope to Courtizans.

And besides, the various sorts of Perswasions there do not use to que∣stion the Lawfulness of Tolerating one another, as ours have always done. I have already shewed, that the Presbyterians would by no means tolerate the Independents, if they knew how to help it; and I shall now in a word shew, how unwilling the Independents are to tolerate the Pres∣byterians, or other Sects which in their Inclinations they do not fa∣vour.

And this is no new discovery of mine, but a thing which did disco∣ver it self as early as there was occasi∣on for it, as we read in teh fore∣mentioned Book called Wholsome Se∣verity reconciled with Chistian Liberty, p. 19. In New England there hath been Severity enough (to say no worse) used

against Hereticks and Schismaticks. And here I must appeal to the Consci∣ences of those who now plead so much for Liberty of Conscience and Toleration in this Kingdom; were they able to root out the Presbyterians and their way, and could find Civil Authority incli∣nable to put forth the Coercive Power against it, Whether in that case would they not say, That the Magistrate may repress it by strong hand, if it be not otherwise to be repressed? It is not without Cause that I put this Quaere to them; for M. S. p. 50. doth allow of the Magistrates fighting against a Do∣ctrine which is indeed Superstition, He∣resie or Schism, and only pretendeth to be from God, when it is indeed from men. Also that Pamphlet called, As you were, p. 3. tells us, that it was neither Gamaliel's meaning, nor Mr. Goodwins, That every Way pretending to be from God must be let alone; but that only we are to refrain and let it a∣lone till we are out of danger of fight∣ing against God, while we endeavour to overthrow it. Now I assume that there are some who plead for Liberty of Con∣science,

who profess that they are cer∣tain, and fully assured upon demonstra∣tive proofs, that the Presbyterial Way is not from God nor according to the Mind of Iesus Christ: Therefore ac∣cording to their Principles, they must allow of the putting forth of the Civil Coercive Power against the Presbyterial Way, &c.

Mr. Sterry likewise, who was the great Preacher at Whitehall in the dayes of Mr. Oliver Cromwel, in a Ser∣mon preached, Nov. 5. 1651. called England's Deliverance from the Nor∣thern Presbytery, compared with its De∣liverance from the Roman Papacy, upon Ier. 16. 14, 15. It shall no more be said, The Lord liveth that brought up the Chil∣dren of Israel out of the Land of Egypt; But the Lord liveth that brought up the Children of Israel out of the Land of the North, &c. Which Sermon was Print∣ed by Order of those Gentlemen who pleased to call themselves a Parlia∣ment, gives us such an account of the Presbyterians, as was very grateful to the Powers then in being (though it was to the Presbyterians that they

owed their very Being;) I shall lay down his very words: In his Epistle he saith thus; Right honorable, I have desired in my Preaching, in my Prayers, to work with God even for the opening of the eyes of men, to see that the same Spirit which lay in the polluted Bed of Papacy may meet them in the perfumed Bed of Presbytery, &c. To which pur∣pose I have in my Sermon represented the same Spirit which dwells in the Pa∣pacy, when it enters into the PVRER FORM OF PRESBYTERY, as FVLLER OF MYSTERY, so FVLLER OF DE∣SPITE AND DANGER, &c. In the Sermon it self; Many daughters have done vertuously, but thou excellest them all: So may England now say to the Lord, In many Mercies, as especially that in saving us from this bloody design of the Egyptian Papacy, thou hast done gra∣ciously and wonderfully; but this last Mercy, by which thou savest us from the black Plots and bloody Powers of the NORTHERN PRESBYTERY hath ex∣ceeded them all. And in that Sermon he doth all along prefer the Papists before the Presbyterians, the Con∣sequence

of which doth not amount to Toleration of them: Nay, our Brethren in New-England, though their Constitution hath as much of Li∣berty of Conscience in it, as any Place in the World, yet have found it to be a thing so very troublesom, as that they are grown quite weary of, and have put very severe Restraints upon it: Of which in the Second Part of the Excellent Friendly Debate, p. 227. and the Third Part, p. 224. any man may be abundantly satisfied; and it is well known that Quakers were hanged in New-England, which was a severity they did not meet with, either at Rome or at Constantinople.

Mr. Edwards in his Answer to the Apologetical Narration, p. 244. draw∣eth an Argument against Toleration from the Judgment of the Divines in New England, who are against the Toleration of any Church Govern∣ment, or way but one. For the Disci∣pline of Iesus Christ (as we have it in Church Government and Church Cove∣nant discussed (Question 31.) is not ar∣bitrary, that one Church may practise

one Form, and another another Form, as each one shall please, but is one and the same for all Churches, and in all the Essentials and Substantials of it un∣changeable, and to be kept till the ap∣pearing of Iesus Christ: And if that Discipline which we here practise be (as we are perswaded of it) the same which Christ hath appointed, and therefore un∣alterable, we see not how another may be lawful: Upon which account they will not in New-England tolerate Brow∣nists, Anabaptists, Antinomians, Qua∣kers, and so careful they are in this matter, that they make such enqui∣ries into the inward Sentiments of the Minds even of the Laity, as among us are not usual; and in such Points too wherein the Publick Government is not concerned. Mr. Cotton the great∣est Divine in New-England, and a pre∣cious man, is against Toleration, and holds that men may be punished for their Consciences, as appears by his Letter to Mr. Williams, & Mr. Williams his Answer, both Printed, & his Exposi∣tion on the Vials, Vial. 3. p. 16, 17. & Vial. 4. p. 17. Where he Answers this Objecti∣on,

Conscience should not be forced, and this is his Answer; Why do you think that Hereticks were not as conscionable in the Old Testament as now? If any man had a Conscience to turn men from God, he would have men of as much Conscience to cut them off: So that up∣on the whole matter it doth appear that this loud demand of Toleration is a very disingenious, nay a dishonest one; because it is asked by those who (if the Power were in their hands) would neither allow it to those they now ask it of, no nor so much as per∣mit it to one another. One Instance of their Barbarity in this kind will not be tedious; the Presbyterians de∣nied His late Majesty the Attendance of His own Chaplains in His own Fa∣mily, for the Exercise of His own Devotion; and as the Presbyterians denied Him the use of the Common-Prayer whilst he was alive, the Inde∣pendents would not allow Him to be buried by it after he was dead. Let them reflect a little upon their own demeanour in this Case, and then be as loud as they please in crying out

for Moderation; Tenderness, For∣bearance, Condi••cension.

And so I go on to the last Objecti∣••n, that Civil Penalties do only make Hypocrites. This were an Excellent Argument against all Laws whatsoever if it were well pursued; but on the o∣ther side I take it to be a very clear Case, that Toleration makes Hypo∣crites; for it renders it safe for any man, in order to whatever end, to pre∣tend some dissatisfactions against the present Ecclesiastical Constitutions, when in his own Mind he hath none: And this effect it hath had from the first moment of His Majesties Restau∣ration, unto this time: Many preach∣ers then possessed of Benefices went away from them, because the Right Owners returned to them again, and yet these men pretended Scruples a∣gainst the Common Prayer and Ce∣remonies, and so were looked upon as sufferers for their Conscience, and have ever since subsisted upon the strength of such pretensions: Of those who by the Death of the Right In∣cumbents continued in their ill-got

Possessions till the Act of Uniformity: How many refused to conform more out of shame than Conscience? They could not without blushing practise those things which they formerly preached against, especially in the same place where they had done so; and accordingly some have conform∣ed in other Countries than where they lived before, and more did proffer it, if they could have obtained to have been provided for: And of those who did go out at Saint Bartholomews Day, 1662. How many were there who went out upon the great assurance which they had from their Agents in London of returning again in a few Weeks with Honour? And among the People how many are there who go to Conventicles meerly to get Custom, as finding it to be a succesful way, by becoming Members of such a Church, to get the Trade of such a Party.

I have now considered the Incon∣veniencies of that Fine Project called Liberty of Conscience, and the vari∣ous pretences by which of late it hath

been recommended to us: How much soever these imperfect Reasonings of mine may have fallen below the digni∣ty of the Argument, I shall be so just to my Cause, as to refer the Reader where he may receive compleat and abundant satisfaction, viz. to those Excellent Votes of the Honourable House of Commons, February 25. 1662. where there is a full State of this Af∣fair drawn up with an equal height of Piety and Wisdom; the Reasons full and clear, carrying in them all the Advantages of Strength and Evidence: Those Renowned Gentlemen did then shew 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 suf∣fering for it. There we may see and admire how those Glorious Worthies came up to the greatness of them∣selves, and of the Argument; and in∣deed

they were both worthy of one another, they to defend, and that to be defended; and as nothing was e∣ver better penned than those Reasons, so there was scarce ever a better Oc∣casion; the best Church in Europe, was then bore witness to by the best House of Commons which ever sat in this Nation: Those Votes shall for ever remain as a lasting Monument as of the Zeal and Religion, so of the incomparable Endowments and Abili∣ties of those who drew them up.

And now I shall presume to offer a few words to our dissenting Brethren, that they would seriously bethink themselves what the Causes of their Separation are, how few, how slight; that they would with them compare the Effects of it, what they have been, what they are, what they may come to be: Such things have already been brought about in Church and State (by means of those Divisions which the soberest among you did begin and foment, and none but they were valu∣able enough to give Support and Countenance unto) as they themselves

(we are perswaded) did not intend, nor would fore-see till they found it too late for to prevent them: Alte∣rations are things which the Genera∣lity are naturally apt to be very fond of, but it is very seldom, and for a ve∣ry little while, that they are found to answer the hopes conceived of them: Indeed if it were once agreed upon what those things were which would give a general satisfaction, and put an absolute end to this long and uhappy Controversie, such a Proposal were at least worth a Consideration: But if there be as great variety of Demands as Persons, and if it be as earnestly desired among great Numbers, that their Neighbours should not be in∣dulged, as that themselves should, and we have for many years found it by a dear bought Experience, that when men are once gone beyond the Rule, they wander every where, and with∣out end; why should you not at last look upon it as adviseable to return to the Rule again? Especially conside∣ring, that those of the greatest Consi∣deration among you are not against

the having any Rule at all, neither as yet have you been able to agree upon any other.

If it be to be wished that there should be any Church at all, that Church must have Articles, and must have Canons; there is not the smallest Society in the World can be kept to∣gether in order to the meanest end, but there must be some Rules which all its Members must submit unto, and be guided by: If therefore there ought to be kept up among us any such thing as the Assembling our selves to∣gether in order to the Publick Wor∣ship of Almighty God, then this must be done at some time, in some place, and after some manner, in some words, and by some Person appointed to at∣tend upon the doing it: Now if there be nothing of all this left to be deter∣mined by humane Wisdom and Au∣thority, but that this whole Thing with every one of all the Circum∣stances of it are already determined in Holy Writ: The Church of Eng∣land would be so far from opposing any thing of this, that she would glad∣ly

conform in all particulars to these divine Establishments, and would be hugely thankful to any of our dissent∣ing Brethren, if they will please to shew her whereabouts she may read the Form of publick Worship, and withal the precise Method of that Order and Decency which ought to be used in it: For she hath been hi∣therto so unhappy, as not to know of any but general Directions, which she hath endeavoured with all Faith∣fulness to pursue: But after this Dis∣covery she will take care, that her Children shall serve God in no other way than that of his own immediate appointment, if she can but once learn Directions where to meet with it. But if there be no such way of Wor∣ship, both for the thing it self and all its Circumstances, prescribed by God; then so much of it as is not done by God, must unavoidably be done by such men whom God hath set over us, and who in such Cases are to be to us instead of God.

And let us consider, that the Ce∣remonies which are retained are very

few, very ancient, and very becom∣ing; and to prevent all jealousies of the least manner of Superstition in the retaining them, the Church hath ta∣ken care to declare against all the Abuses which they were liable unto in the times of Popery. You value your selves upon being Successors to the old Puritans; but do you imagine that they would in the least have al∣lowed many of those things which you have been the Authors of, or at least of which you have been the In∣struments, and into which we hope you were not brought by any formed Resolutions of your own, but driven upon by those necessities in your af∣fairs which your Zeal had unawares drawn you into? Instead therefore of being jealous of any concealed mischiefs in a few decent Rites and comely Usages, you are highly con∣cerned to remember what have been the Evils of your own Schism, which you know your selves to have begun, and we are willing to believe did not see to the dismal end of; and which upon your own Principles you will ne∣ver

be able to provide against: The Liberties which you take, have en∣couraged and defended others in ta∣king such Liberties, as no doubt you have been often sorry to see your selves undeniably alledged as Patrons and Examples of. And unless you can alledge some more necessary Cau∣ses of Separation than you hitherto have been able, you must be very par∣tial Judges in your own Case, if you do not look upon your selves as re∣sponsible for the Consequences of all those Separations, which by your Arms and Authority any else was enabled to make, first with you and after from you. Whatever suspicions you may entertain concerning Conformi∣ty, you will never be able to make a Bar strong enough to keep out the dreadful Effects of Non-conformity. If no Settlement is to be complied with, but such a one which each par∣ticular Man doth in his own private thoughts take to be the most advise∣able in all respects as to Matter and Circumstance, and no longer than it doth appear to be so, then

there is never like to be any Settle∣ment in the World, at least not of a∣ny long Continuance. I shall in this Case make use only of the words of an eminent Non-conformist, in a Treatise which I have already men∣tioned, entituled, Of the Religion of England, asserting, That the Reformed Christianity settled in its Latitude is the stability of the Kingdom, p. 28. Such is the complicated condition of humane Affairs, That it is exceeding difficult to devise a Rule or Model that shall pro∣vide for all whom Equity will plead for: Therefore the prudent and sober will acquiesee in any Constitution that is in some sort proportionable to the Ends of Government. And again, p. 38. Ne∣vertheless, if, when all is said, some dis∣satisfaction doth invincibly possess the Iudgment, in that Case Christian Hu∣mility and Charity as well as Discretion adviseth such Persons to acquiesoe in their private security and freedom, and not to reach after that Liberty that may unsettle the publick Order, and ••••∣dermine the common Safety.

Although it be a great, a seasonable

and a concerning Truth, That it is more glorious to confess an Error than to continue in one, yet because it may seem a severe Truth, I shall no more than barely mention it: If in ear∣nest you are at least weary of divisions, do all which in you lieth on your part to put an end to them; and this you cannot pretend to have done, till you have complied with the Publick Or∣der as far as you believe you may lawfully, and where you cannot o∣bey you may yet be silent. If there be a Ceremony which any one among you believes that he ought not to con∣form to, doth it thence follow, that he is obliged to make Parties against it, and for the sake of that one to ab∣stain from all the rest, and to avoid all those other parts of the Church∣Service and Communion, where the Rite which he scruples hath no man∣ner of place?

Again, when from the Cause you fly into great Commendations of your Party, you should do well to avoid such expressions as, instead of tending to bespeak the Favour and Compassi∣on

of Authority, do rather tend to awake its caution and to raise its jea∣lousie: That which doth but look like a Threatning is by no means fit for an Inferiour to put into his Sup∣plication. Not only the Honour, but the Safety of all Government doth depend upon this, to demurr at least upon the granting of that Request, which he who puts it up doth actual∣ly take before he asks, and in the very form of his asking it, doth more than insinuate the great danger which may be in denying him. And this methinks doth appear to have been an Indecorum in your eminent Advo∣cate in His Discourse of the Religion of England, p. 23. Sect. 11. How momen∣tous in the ballance of the Nation those Protestants are that dissent from the present Ecclesiastical Policy: Where he tells us of their great number, their great Interest, their great Commerce, their many Relations, their great Understandings and Discretion; and in the close of all he adds, NOR DO THEY WANT THE RATIONAL COURAGE OF ENGLISH MEN

The meaning of which Words are at least very suspicious, as to the King, and as to the Church: Since the late Discourses of their Endeavours after an Union, their former Separati∣ons do not only continue, but are ma∣naged in the same manner as formerly: On their Parts we do not hear of any beginnings toward a Complyance: One man indeed there was who made a Profession of something of this, but what reserves he had in his mind, whereby to render that Profession of his insignificant, let his after-Practi∣ses teach us, and withall give us warn∣ing what trust to repose in any general though never so fair Promises.

And thus I have briefly and plainly laid down some of the most obvious Exceptions against the late much dis∣coursed of Projects, Comprehension, Toleration, and a third made up of both them: Comprehension may in∣deed proceed from an Excess of good∣ness in those who are ready to grant it; but it is not very clear that those who are the most likely to desire it; will be most ready to make a good use of

it: Indeed as to the thing it self, it is kept so much in the dark, that it is not, except by some very few, if by any, understood, who they are who either do desire or would accept it, or upon what terms it would be either given or taken; and as the nature of this thing is unknown, so will the Issue be most uncertain. As to those two a∣batements which are usually mentio∣ned, the taking away of Assent and Consent, and dispensing with the Ob∣ligation of Renouncing the Cove∣nant; they are things which carry great and apparent dangers in them. He who desires to be excused from giving his Assent and Consent, can hardly be able to give any other ac∣count of that his desire than this: That he doth not believe the Doctrine of the Church, or doth not mean to conform to the orders of it. As to the other Particular, the Dispensing with the Renouncing of the Cove∣nant; the very Proposal is methinks a very bold one, if we consider what was the occasion of the Covenant; who were the Authors; the Time in which it was

entred into, the ends in order to which, what are the Contents of it, & how per∣petual & indispensible they have all a∣long declared the Obligation of it to be, what Effects it hath had already, & at any time may have upon the King, the Church, the Nation, and in an especial manner, upon the Old Cava∣liers. And then as to Toleration, I have shewed the Inconveniencies to be innumerable and unavoidable, which it may at any time bring upon either of them; there is no Imposture which at this door standing alwayes open, may not enter into the Church: No Danger which by a dexterous ma∣nagement of such an unbounded Li∣cence, may not have a very fair & easie passage made for it into the State. And as for any mixture of these two Con∣trivances, it will be so long before the Bounds and Limits can be agreed up∣on to be set between them; so many things are to be considered of, before these two can with any satisfaction to either be suited to one another, that an Enquiry may I suppose be safely put off until a time of greater Leisure.

The End.