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 Toleration 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 proportioned to it And here let any sober man judge whether the Settlement pretended for in the first of these three Proposals be not absolutely unsetled 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 Communion of the Church are not only inexpedient but really sinful if so then I shall readily grant that the Church ought not to be communicated with while the Terms of her Communion 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 Congregations 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 uncharitableness in it because that the Separation 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 Opinion of the Teachers It being a plain case that the People are wheedled into 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 suspected 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 scandalizing of others so that in his Esteem 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 lawfulness of resorting to the Publick Congregations The Author which I before 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 Honesty of their Separation Nay I shall venture to say thus much farther that the lawfulness of joyning in the Publick Worship is understood by the Layety as well as Clergy 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 Secondly 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 enquired and could never learn that there was so much as one example to be given of any one of all the Patrons or Proselytes of the Conventicles 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 according to the Order of the Church of England From which it doth appear plainly that in these mens esteem either there is no sin in communicating with the Church of England 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 Almighty God and with all the shews of Devotion 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 Reformed Parts of Christendom should be run down by a meer noise of Conscience 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 Liturgy the Canons or the Ceremonies As to the Articles there is scarce so much as one Objection pretended against them farther than as they relate 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-conformity because they are not at all concerned for to subscribe them unless they bring upon themselves a voluntary Obligation by some Act of their own as taking a Degree in the University But in this Point many words are needless for besides the Testimony 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 Toleration 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 Religion pag. 2. and again pag. 22. That they heartily embrace the English Reformation 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 witness for us of that great esteem which is bore unto the Articles of the Church of England in all the Reformed Churches abroad and withal doth assure us in behalf of the Independents 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 declared 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
THE Modern Pleas FOR COMPREHENSION TOLERATION AND The taking away the Obligation to the Renouncing of the COVENANT Considered and Discussed LONDON Printed for R. Royston Bookseller to His most Sacred Majesty MDCLXXV A SCHEME OF THE CONTENTS How little Cause our Dissenters have either for Separation or Alteration pag. 1 4. An Account of the Design of a Book entituled Of the Religion of England p. 4 The Design of it inconsistent and unpracticable p. 7 9 The Terms of Communion which the Church of England imposeth are not sinful in the opinion of the most learned among the Dissenters p. 11 There is no sinfulness objected by them as to the 1. Articles p. 15 2. Liturgy p. 17 3. Canons or Ceremonies p. 23 It is no sufficient objection against our Ceremonies that they are not by God commanded p. 25 Nor that they are significant p. 26 Nor that they grieve a pievish sort of men p. 29 There is no sinfulness in that the Church imposeth new Bonds and Terms of Communion p. 36 Of the Assent and Consent ibid. Of renouncing the Covenant p. 40 Certain Articles of the Covenant that make it dangerous not to be renounced p. 41 Artic. 1. p. 42 Artic. 2. p. 45 Artic. 3. p. 48 Artic. 4. p. 56 Artic. 5. p. 59 Artic. 6. p. 61 Of the Conclusion of it p. 63 An Instance in a known Presbyterian who did renounce publickly the Covenant as to the most meritorious part of it voluntarily long before the Kings Restauration p. 69 How it comes to pass that the Presbyterians and other Dissenters whose Opinions and Pleas are mutually so inconsistent do agree in their clamours for Liberty of Conscience p. 72 They themselves cannot agree what Liberty of Conscience is and what are its true bounds p. 74 Of Comprehension and how little will be gained by granting it p. 77 Of unlimited Toleration p. 78 The Dissenters own Testimony against Toleration p. 81 Of Comprehension without Toleration p. 92 135 What the Presbyterians ought to do before they be admitted into the Church by Comprehension p. 94 140 178 What shall be done with the private mans Conscience when it is inconsistent with that which the Conscience of the Governour dictates whether of the two shall over-rule p. 98 Religion hath very great influence upon the Peace of any Government 101 Magistrates not alone in point of Interest but Conscience are to have great care of Religion p. 102 Objections and Authorities against this answered p. 105 Of the use of force in propagating Religion p. 107 Of that Text 2 Cor. 10. The Weapons of our Warfate are not carnal ibid. That Objection Force may not be used in pulling down Antichrist therefore not in propagating Religion retorted p. 109 Of the Argument drawn from the Example of the Kings of Israel or Judah p. 112 Testimonies out of Scripture for the Magistrates Authority in using force for the propagating Religion p. 104 105 The Apostles when they were brought to to answer before the Governours of that time did not deny their Authority p. 118 Universal Toleration contrary to Scripture p. 121 The Magistrate by becoming Christian if he hath no addition hath yet no diminution of his power p. 131 Of that smalness of Difference that is pretended between us and the Presbyterians p. 136 A Comparison between the Severities used now against the Covenant and those used by them in imposing it p. 142 How far they approve of Episcopacy and Liturgy p. 144 The Inconveniencies that attend Liberty of Conscience p. 146 How much Toleration is better than Comprehension p. 149 Conscience absolutely taken no safe Rule either of Actions or Tenets p. 152 Of the Mischiefs Liberty of Conscience is like to bring to Religion p. 153 Of new Light p. 159 Government p. 162 By what means this Liberty is dangerous to Government p. 166 The private Consciences of men are not ordinarily trusted in their common dealings p. 169 What ends they propose to themselves that promote Liberty of Conscience p. 177 Their unwillingness to renounce the Covenant shews how little they repent of it p. 180 Objections answered p. 183 taken from their 1. Number Ibid. 2. Merit p. 189 3. Assistance against Popery p. 190 4. Their hindering Trade p. 196 5. France Holland have good experience of it p. 218 6. Civil Penalties in Religion make men Hypocrites p. 232 An Apostrophe to the Dissenting Brethren p. 235 A Postscript p. 247 ERRATA Page 71. line 25. for what may the meaning r. what may be the meaning p. 120. l. 14. for into his r. in this CONSIDERATIONS Concerning Comprehension Toleration AND THE Renouncing the COVENANT HE who endeavours to make any Alteration in a setled Government either of Church or State is obliged by all the Rules of Justice and of Prudence 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 Brethren 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 numbers among them do suppose no more then I would fain know whether inexpediency alone is a sufficient and just cause of Separation And how well soever any particular man among them may think of the Grounds of his own Separation there is very good evidence that there are abundance among themselves who do plainly perceive and much lament it that by the means of this present Separation there hath been an entrance made for such Doctrines and Practices into this Nation which are chargeable with to phrase it modestly the very highest degrees of inexpediency When the rule and measures of inexpediency 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 inexpedient it will then be found that inexpediency is a thing which private 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 expedient 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 separate to unite and joyn in great Combinations against the Publick Constitutions only because they are not arrived 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
and yet are enforced by the Civil Power upon the Practice and Consciences of men Now here with all due respect to that Learned Gentleman I shall desire him to take notice whether it be not an Excellency and a Felicity almost peculiar 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 Controversie and that himself in his own great Judgment hath not been able to find out any other flaw in the Matter of all her Laws as much soever as he doth mislike the Imposition of them As for the Cermonies themselves 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 Commandments of men and lastly that they do give scandal As to the Ceremonies being uncommanded by God I never heard of any man who pretended them to be otherwise 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 before the Common Prayers wherein she declares that the Ceremonies which are retained are retained for Discipline and Order which upon just Cause may be altered and changed and therefore 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 particular is necessary yet in general it is necessary so far as Order and Decency 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 instituted 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 withal to declare the usefulness of the significancy 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 Sacrament 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 Paschal Lamb standing signified a readiness 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 Covenant with Almighty God as they phrase it The doing of this was prescribed with several Ceremonies uncommanded in Scripture and by themselves intended to be very significant 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 Parliament that the said Covenant be solemnly taken in all places and for the better and more orderly taking thereof that these Directions ensuing are appointed and enjoyned to be strictly followed 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 humane Inventions and their bold surmises 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 against 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 Brethren 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 therefore 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 any Persons are really offended at the use of the Ceremonies in their own way of understanding that word they must needs be very weak Brethren 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 Opportunities 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
Obligation 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 Publick 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 Capacities of this Kingdom to pursue the things covenanted for And this Obligation is for ever to remain and abide and by no Humane Act or Power to be absolved or made void as amongst others Mr. Crofton hath endeavoured to prove at large in his famous Writings 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 evident that those Clauses which he doth produce out of the Covenant do suppose all Posterity to be involved in them And this he urgeth not as his own single Opinion but as the Sence of his whole Party and besides 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 Congregations In which it is plainly declared That it is not in the Power of any person or persons upon Earth to dispence with or absolve us from it Nay the Power of Parliaments which in other cases is allowed to be large enough is in this bound up as Mr. Cr. tells us p. 139. That the Parliament consisting of Lords and Commons and that in their Publick Capacity as a Parliament 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 Representative Body of the Kingdom swear this Covenant which as a farther Testimony that it was a National Covenant they caused to be printed with their Names subscribed and to be hanged up in all Churches and in their own House as a Compass whereby in conformity to right Reason and Religion to steer their then Debates and to dictate 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 Covenant 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 Reason 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 Obligation although themselves believe it to have none A Perswasion this which in some juncture of Affairs or other they may chance to make very great use of and that this may not be altogether incredible their Procedure hath not been one jot honester 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 Perswasion 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 account from the Covenant it self wherein there are so many things and of such fatal and universal consequence covenanted for that the whole Nation is highly concerned that no considerable Part of it should look upon themselves and every Body else as lying under the Obligation of the Oath of God to watch all opportunities wherein they may accomplish such great and publick mischiefs 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 Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our Common Enemies 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 endeavour to bring the Churches of God in the three Kingdoms to the nearest Conjunction and Vniformity in Religion in Confession of Faith Form of Church-Government Directory for Worship and Catechizing That we and our Posterity 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 observe many things lyable to very just and material Exceptions as first By what Authority can any private man in England if he keeps himself within his own Place and Calling intermeddle either in the Preservation or Alteration of the Religion and Government of the Church and Kingdom of Scotland Nay by what Authority can any Person in this Kingdom whatever be he in what Publick Capacity he will His Majesty only excepted or those who act by Commission from Him have any thing to do with the Concerns in that Kingdom And secondly this first Part of the Article may upon very good Grounds be supposed to be inconsistent with the remaining Parts of it For we are sworn to preserve the Doctrine Discipline c. of Scotland and withall to bring the three Kingdoms to the nearest Uniformity in Religion Confession of Faith form of Church-Government 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 according to the Word of God and the Example of the best Reformed Churches And it is more than possible that our own Church as it is already 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 Presbyterians are highly concerned to see that the Covenant is not looked upon as a thing of any obligation because that that is express for Uniformity and as such is
not less than absolutely inconsistent with Liberty of Conscience and as hard thoughts soever as the smaller Sects have entertained 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 Extirpation of Popery Prelacy that is Church-Government by Archbishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiastical Officers depending on that Hierarchy Superstition Heresie Schism Profaneness and whatsoever shall be found contrary 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 Article that which concerns the overthrow 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 publick 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 whether 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 relax it self in order to their admission into it Sure these menimagine that the Church is in a very great necessity 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 purpose 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 overthrow it As for the remaining Part of the Article concerning Superstition Heresie Schism Profaneness and whatsoever shall be found contrary to sound Doctrine or the Power of Godliness c. I shall leave that to our Friends of the Presbytery and their Separating Brethren to dispute about it And it is clear enough that they are altogether as unlike to agree in those Particulars 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 observe no more in this Article besides the great Charitableness of the Conclusion That the Lord may be One and his Name One in the Three Kingdoms As if the Church of England followed after strange Gods and that those ordained by her were really no other than as they are often stiled according 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 Reality and Constancy in our several Vocations 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 Majesties Person and Authority in the Preservation and Defence of the True Religion and Liberties of the Kingdom That the World may hear witness with our Consciences of our Loyalty and that we have no thoughts and intention 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 Expression 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 very Covenant was a great Instrument by which they did carry on their Design 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 England and by the most Loyal of them even the Lords and Commons Assembled 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 declare First That they will make no farther 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 Message 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 Reasons 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 Answer 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 Declaration 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 understood with this restriction In the Preservation of c. or otherwise the whole Proceedings of Both Kingdoms in makeing and maintaining War against Him in Defence of Religion and Liberties are questionable for breach of Covenant since that way of preserving did probably tend to the destruction and was without 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 Authority of His was certainly opposed and endeavoured to be destroyed thereby instead of being defended Remonstrance from St. Albans P. 55. Indeed about the time of the King's Murther many of the Covenanters did declare themselves a
same Liberty from their Impositions which they had both of them before joyned in desâ—â—ing from the National Settlement their Pretences 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 Presbyterians 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 without 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 condition 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 many others there then came out a Book entituled Wholesome Severity reconciled 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 December 14. 1647. Which I have already mentioned but in this part of the Argument 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 â—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 formerly then all the under Sects have great Cause in time to beware of them ought to look upon them as very false brethren who want nothing but opportunity to take away that Liberty which now indeed is common 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 formerly mistaken in that they raised such fearful Outcries against that Toleration 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 other 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 Testimony they tell us of the spreading Heresies and cursed Blasphemies of those Times which had born down the Authority of the Scriptures and our Solemn League and Covenant very fitly joynned And then they add But above all our Souls are wounded to think with whaâ— hope and industry a Toleration of all these Evils is endeavoured and with what a wellcomed boldness sundry odious 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 Errours Heresies Sects Schisms Divisions Looseness Prophaneness and Breach of Covenant among us were small matters what secret and publick Endeavours Projects Methods and Practices are there amongst us to bring in an universal boundless lawless abominable and intolerable Toleration to the filling up of the measure of our Iniquities and the pulling down God's fierce indignation upon this Nation and pag. 30. Instead of Vnity and Vniformity in Matters 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 ashamed 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 express 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 forbid it should be consented to by Authority 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 râ—â—ed to the very ground Thirdly all Christ's Ordinances Offices Worship Religion yea and the very Power of Godliness will be utterly overthroâ—â— Fourthly thousands and ten thousands of poor Souls which Christ hath ransomed with his own blood shall be hereby betrayed seduced and endangered to be undone to all eternity Fifthly Magistracy and Ministry and with them all Religious and comely Order in the Church and Commonwealth will be plucked up by the very roots Sixthly Reformation in Religion in Doctrine Worship Discipline and Government shall be utterly made voyd Seventhly England shall be swallowed up with Sects Schisms Divisions Disorders and Confusions and become an odious sink and a common recâ—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 abominatioâ—s and uncleannesses Eighthly 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
which can be able to stand before it and that is the Doctrine of New Light or private Illumination This is an Evil which cannot be watched with too much Care because it always hath it in its own Power to occasion how many and what kinds of mischief soever it self pleaseth 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 abound and to which she is indebted for some of her chief Orders as being plainly founded in it The Quakers in England are neither more ridiculous nor as yet so impious as the Alâ—â—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 occasions glad to call in to its assistance its Temporal Advantages This very Pretence doth scarce leave a man within the possibility of being confuted what Authority is â—here to be produced which is fit to come in competition 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 variety of shapes to appear in as there are possibilities in the World for any man to be either willing to deceive or liable to be deceived What a fatal Influence the now contended for Liberty of Conscience had upon the most considerable Articles of Religion within a small compass of time we may learn from the forementioned Testimony of the London and the Attestation of the Cheshire-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 Essence against the Being of any God against Christ as Mediator against the Obligation of the Moral Law against Ordinances against Lawful Oaths against the future State of Mens Souls after this Life denying the Immortality of them But besides Religion such a Liberty will be quickly found to have a sad Influence upon Government and the publick Peace And as this sort of Liberty will expose Truth to perpetual and unavoidable Dangers and withal hath left it no possibility of a sufficient Defence against them so it hath a natural tendency towards destroying the publick Peace And not only so but to the disturbance of all Societies and even of every private Family Opinions have a great Influence 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 opportunity 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 disposal 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 suppress them without discovering how unable they were to do so yet they always looked upon such Dissenters as the next door to Enemies and accordingly 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 disturbance 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 considered that Ambition Revenge Covetousness 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 frequent 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 understood better would be looked upon as evidently unreasonable Now this is an Error which hath been frequently committed by wise men in great places They look upon the Errors and Follies which the common People are drawn into as things very fit to be indulged as being only so many 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 latter 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 any 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 opportunities 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 dangerous as having an Interest
their private Affairs and of joyning Counsels against the Publick And do they not breed up their Children 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 Spiritual 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 Government would please but to own it self the Numbers of these men would presently appear to be very inconsiderable 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 troublesome made grat noise with their great Numbers and the great dangers which would arise by disobliging them and they had some great Favourers in Court upon some accounts which were not very Religious but when by reason of their Insolent Provocation 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 alienate Her Mind for ever from them Their boasted of Numbers did immediately abate and the Laws were immediately 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 ever the King declared Himself resolute at the Conference at Hampton-Court Nor would the Act of Uniformity have had any less effect if it had not been accompanied with a general Discourse at the same time of a Toleration to follow immediately upon it And I appeal to the Consciences of several of the Preachers in the Separated 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 Dissenters ought by no means to be looked upon as an Argument for Toleration 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 Merit but this is a part of the Argument 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 delight 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 very 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 ungrateful 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 forgot it As to the next Pretence that it is adviseable to grant these men an Indulgence at this time by reason of the great assistance which they are able to afford us against Popery This is such an Objection which the Regular Sons of the Church will scarce be able to refrain themselves from looking upon without some Indignation The Writings of the Bishops and Episcopal Divines have hitherto been had in great Esteem over all the Reformation 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 Worthies 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 Controversie 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 Doctor Hammond and Mr. Chillingworth How many Ages will the Nonconformists take to breed up a man equal to any one of these Bishop Sanderson a Person of known Learning and Judgment in a Preface to a Body of Sermons Printed some Years before His Majesties Return takes occasion to declare his Opinion concerning 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 observed 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 against 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 Humility and Modesty and who did very 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 understand 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 advantage 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 Popishly affected aâ— any other of their Brethren whatsoever That by the Endeavours of these Episcopal Divines some that were bred Papists have
which have no manner of relation to Liberty 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 reason of which it is possible to be supposed 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 profitable 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 Prosecutions as by our Laws they are liable unto will be fearful of having any Estates 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 mistake to think that the Church of England is such a Bug bear to the rest of the Reformation as that the Religion of that is looked upon as sufficient Cause to hinder any great Numbers of valuable Persons from coming over to dwell in the Nation It is by no means clear that any store of them do at this time desire to transplant hither and if they did it is more than possible that some other of our Civil Constitutions may be greater bars in their way than the Act against Conventicles and particularly the want of a Register And that Person must have more than ordinary Intelligence who can be able to secure 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 advantage and addition of those Persons and that Trade to the Nation should be 〈◊〉 great as to overbalance those many and unavoidable Inconveniencies which I have already shewed that Religion and Government 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 Liberty given to all except Papists and Prelatists that any were by that Liberty encouraged to come over at least not any such number as to be considerable But suppose it should so happen that some Eminent Merchants 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 Countries 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 particular as can reasonably be desired the French have their Church the Dutch theirs nay even the Iews have theirs and all Aliens of 〈◊〉 Reformation have even by the very Act of Uniformity 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 Eminent Traders being Non-Conformists they will leave off Trading and by that means undo all sorts of Workmen 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 easily 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 Country Relations and Friends only because 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 Conveniencies Especially considering that Merchants of that Eminency that their Case deserves to be taken notice of in a case of this Publick concern 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 suppose two Things whereof the first is evidently not true the second not at all likely That the most Eminent Merchants 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 immediately find other Merchants to deal with the Trades of those who either 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 Commodity 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
1662. where there is a full State of this Affair 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 suffering for it There we may see and admire how those Glorious Worthies came up to the greatness of themselves and of the Argument and indeed they were both worthy of one another they to defend and that to be defended and as nothing was ever better penned than those Reasons so there was scarce ever a better Occasion the best Church in Europe was then bore witness to by the best House of Commons which ever sat in this Nation Those Votes shall for ever remain as a lasting Monument as of the Zeal and Religion so of the incomparable Endowments and Abilities 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 valuable 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 Alterations are things which the Generality are naturally apt to be very fond of but it is very seldom and for a very 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 indulged 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 without end why should you not at last look upon it as adviseable to return to the Rule again Especially considering that those of the greatest Consideration 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 together 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 together in order to the Publick Worship 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 attend upon the doing it Now if there be nothing of all this left to be determined by humane Wisdom and Authority but that this whole Thing with every one of all the Circumstances of it are already determined in Holy Writ The Church of England would be so far from opposing any thing of this that she would gladly conform in all particulars to these divine Establishments and would be hugely thankful to any of our dissenting 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 hitherto so unhappy as not to know of any but general Directions which she hath endeavoured with all Faithfulness to pursue But after this Discovery 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 Worship 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 Ceremonies which are retained are very few very ancient and very becoming and to prevent all jealousies of the least manner of Superstition in the retaining them the Church hath taken 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 allowed many of those things which you have been the Authors of or at least of which you have been the Instruments and into which we hope you were not brought by any formed Resolutions of your own but driven upon by those necessities in your affairs 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 concerned 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 never be able to provide against The Liberties which you take have encouraged and defended others in taking 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 Causes of Separation than you hitherto have been able you must be very partial Judges in your own Case if you do not look upon your selves as responsible 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 Conformity 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 particular Man doth in his own private thoughts take to be the most adviseable 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 Settlement in the World at least not of any long Continuance I shall in
Blood of that Proud Prelate I hope for more of their Bloods e're long And this doth against my will lead me to the consideration of his Sermon at Vxbridge at the time of the Treaty Amongst many Scandals cast upon the King he herein compares Him to Charles the Ninth of France who after a Treaty of Peace made the Massacre and to Antiochus of whom we read Dan. 11. 23. That through his Policy he shall cause Craft to prosper iâ— his hand and by Peace shall destroy mâ—ny and after the League made with him he shall work deceitfully After these great Complements toward the King he tells us in his Preface 'T is the Sword not Disputes or Treaties which must end this Controversie wherefore turn your Plowshares into Swords and your Pruning-hooks into Spears to fight the Lords's Battles to avenge the Blood of the Saints which hath been spilt it must be avenged either by us or upon us Let me but quote the Words of the Prophet Jeremiah Chap. 48. vers 10. Cursed be he that doth the Work of the Lord negligently Cursed be he that keepeth his Sword from Blood c. And I will be bold to say this that the most malicious suggestions which are insisted upon in the Votes of Non-Address are to be met with in one Page of that Sermon p. 32. We read 'T was the Lord who troubled Achan because he troubled Israel O that in this our State-Physicians would resemble God to cut off those from the Land who have distempered it Meliâ—s est â—t perâ—at Vnus quam Vnitas He tells us pag. 36 37 of three sorts of Persons with whom Peace is not to be made First Truce-breakers O what deceitful Work hath our Parliament met with on the very nick of Treaties for Peace c. Secondly Idolaters are not meet Persons to have a Peace with Jehosaphat was checked for having an Affinity with Ahab an Idolatrons King because he loved him that hated the Lord therefore wrath was upon him from the Lord But Asa â—as commended because he removed Maachah from being Queen because she was an Idolatress I may say what Jehu said to Joram what Peace can there be so long as the Whoredoms of Jezebel THE QUEEN are so many we may make Peace with Papists now but who will give us assurance that they will keep their Covenants Thirdly men wholly under the guilt of much Innocent blood are not meet Persons to be at peace with till all the guilt of blood be expiated and avenged either by tâ—e Sword of the Law or the Law of the Sword else a Peace can neither be safe nor just and pag. 42. Are Peace and Truth the Ingredients which must heal us O then dote not too much upon this Treaty of Peace which is this day beginning And again Will the Blood-thirsty Rebels of Ireland the Idolatrous Papists of England the Pompous Prelats the rest of the corrupt Clergy and the profaner sort of the Nation who joyn hand in hand together Are these likely to be Patrons of Truth Deceive not your selves there is little likelihood of Peace with such What I said before I say again Either they must grow better or we must wax worse before we can agree I should willingly have suffered these Things to sleep but that our Author forced me upon it by insisting upon the Merits of Mr. Love and Mr. Love himself in his Speech upon the Scaffold justifies himself as to all that he had done in relation to the Publick Differences I bless my God I am free from the Blood of all men c. I do declare that I dy with my Iudgment set against Malignity I do hâ—â—e both name and thing I still retain AS VEHEMENT A DETESTATION of Malignant Interest AS EVER I DID And again I dy cleaving to all those Oaths Vows Covenants Protestations that were imposed by the Two Houses of Parliament as owning them and in dying with my Iudgment for them To the Protestation the Vow and Covenant the Solemn League and Covenant This Author cannot deserve any way so well of the Party he pleads for as not to give us occasion to enquire into past Matters For whatever Inconveniencies may be expected from Comprehension or Toleration by the nature of the things themselves they will be found to be very much ascertained and increased if we consider the Persons who do desire either of them I suppose we shall hear no more of the Merits of Love and if this Gentleman doth think fit to change him for any other Instance I shall advise that he would pitch upon such a Person as hath wrote nothing nor been in any Publick Employment lest otherwise he should force us upon those Enquiries which will be it is to be doubted little for the credit of him whose name is brought in Question and which I shall take very little delight in The End A Brief Catalogue 〈◊〉 Books newly Printted and Repriâ—ted for R. Royston Bookseller to His Most Sacred Majesty ANtiquitates Christiane or The History of the Life and Death of the Holy Jesus as also The Lives Acts and Martyrdoms of his Apostles In two Parts the first Part containing the Life of Christ Written by Ieremy Taylor late Bishop of Down and Connor The second containing the Lives of the Apostles by William Cave D. D. Chaplain in ordinary to His Majesty The Second Part of the Practical Christian consisting of Meditations and Psalms illustrated with Notes or Paraphrased relating to the Hours of Prayer the ordinary Actions of Day and Night and several Dispositions of Men. By R. Sherlock D. D. Rector of Winrvick A Serious and Compassionate Enquiry into the Causes of the present Neglect and Contempt of the Protestant Religion and Church of England c. The Third Edition A Collection of several Treatises concerning the Reasons and Occasions of the Penal Laws Viz. I. The Execution of Justice in England not for Religion but for Treason written by the Lord Treasurer Burleigâ— 17 Dec. 1583. II. Important Considerations by the Secular Priests Printed A. D. 1601. III. The Iesuits Reasons Unreasonable 1662. The End