Severities under one Government have themselves inflicted them under another It must therefore be granted that outward Force has been made use of to compel the Professors of Christianity to Unity in Religion And now therefore we come to consider in the 4. Fourth place whence this outward Force proceeded And to this end we must consider that in the Christian World there have been two several dstinct Powers Civil and Ecclesiastical the power of the Church and the power of the State. The power of the Church resides in Bishops and other Church-Governours and Teachers the power of the State resides in Emperours and Kings And these powers though distinct proceed both from one and the same God There is no Power but of God says the Apostle Rom. 13.1 The Kings and Emperours of the World had a power from him before ever there was a Christian Church And the Christian Church had its power before ever there was a Christian King or Emperour To Kings and Emperours and other Civil Governours God Almighty gave power to make Laws and to punish the Disobedient by outward punishments such as Stripes and Imprisonments by loss of Limbs or by Death that they might be a Terror to the Wicked Rom. 13.3,4 therefore of such a Magistrate the Apostle tells us that He bears not the Sword in vain To the Church he gave power to Teach to Exhort to Rebuke to Injoyn though not to Force Penances and to Excommunicate This power was given Originally to Christ and he delegated it to his Apostles and their Successors As my Father sent me so I send you They had no power to go any further all outward punishments must proceed from the Civil Magistrate he under God is the sole Fountain of Co-ercive power and all Penal Laws and the Execution of them must proceed from him And this appears by considering that there were no Co-ercive Penal Laws to compel men to Unity in Christian Religion till Kings and Emperours became Christian and then by Vertue of that power which they had before they were Christian they made Laws for the outward punishment of the Disobedient as Infringers of their own Laws and Disturbers of their own Government and of that Church whose protection they had undertaken The Civil power then arm'd in its Defence and that in this as well as in all other Christian Kingdoms it is therefore from hence that all outward punishments proceed I pass now to the 5. Fifth consideration Namly whether this outward Force be always and alike necessary to be put in Execution which doubtless it is not For it is evident from those Historical accounts which no man denys to be true that Christian Religion not only stood but flourish'd and wonderfully increas'd during the first three hundred years when all the Kings and Emperours in the World instead of supporting it endeavour'd by all means wheresoever it appear'd to suppress it by Flatteries and Temptations or Honour they endeavour'd to Allure its Professors from it by Scorns and Reproaches to shame them by the most severe Banishments and Imprisonments by the most cruel Tortures and Deaths to Terrify them Racks and Wheels Broiling alive upon Gridirons Impaling Alive upon Stakes rending in Pieces by Wild-Horses Crucifying Devouring by Wild-beasts and many other Barbarous and Inhumane Cruelties were made use of to destroy Christianity and its Holy Professors but all in vain Which plainly and undenyably Demonstrates that Christianity can stand without outward Punishments inflicted upon its Opposers since it cannot be ruin'd by them Christian Governours have and do at this day make use of some severe Means in some Christian Countries to compel Christians to Unity How warrantably is out of my Sphere to dispute much more to determine All that I drive at is only to shew that there is no Absolute Necessity of so doing at all Times and in all Places For there is difference between preventing am Evil and endeavouring to remedy it when it is too great for a remedy and when the Remedy is worse than the Disease there is difference between preventing the sowing of Tares among the Wheat and plucking them up when sown and grown together And it is considerable that Dissenting in matters of Religion is not always guilty of the same degree of Malignity In all probability the first Dissenters had more of Pride in their Dissenting When one man or some few should break from a Communion and thinking themselves Wiser than a whole Church make and begin a Separation from it and stubbornty persist in their singular Errours but Education and want of due Information may make the Schism less Criminal in their Successors they have it may be since the beginning had among them men of Parts and Learning and as they suppose men of Integrity they have had also among them such as have Suffer'd in the Cause which they adher'd to Children are apt to think well of their Parents and to believe that they would never have lived and died in this or that Religion and have recommended it also those whom they Lov'd so dearly unless they had been certain of its Truth These things consider'd no man can say that there is always the same reason for putting Penal Laws in Execution especially when they who are lyable to be punish'd by them are so numerous that it is the way to make a Kingdom Desolate and to render a Prince King of a Wilderness And besides when we have no assurance that Gentleness will not work the best effect that can be design'd by rigour gentle Means seem to be more according to the Spirit of the Gospel and there is no Party but thinks so when it self is in a suffering Condition No man can say that Forbearance may not at least sometime be try'd I come now therefore to the 6. Sixth and last thing to be considered Namely in whose Power it is to inflict or not to inflict Temporal Punishments And sure it is in the Kings or Civil Governours he can remit as well as punish unless it should be impiously pretended that he is no better than a common Executioner he has doubtless the supreme coercive Power and the directive Power can only direct not compel him to strike and where the same Person is suppos'd to be invested with the supreme directive and the supreme coercive Power too there sure that person has Power to determine when such Penalties are to be inflicted suspended or abrogated as well as actually to inflict suspend or abrogate The result therefore of what has been said upon these six Considerations is this Namely That though Christ design'd Unity in his Church and Religion yet he has given no power to his Church to Force to it by outward Penalties When outward Penalties have been inflicted they were inflicted by the Temporal Authority That the inflicting these outward Penalties is not always and alike necessary that it is in the power of the Supreme Civil Magistrate to inflict or not inflict
them Let us therefore calmly consider what reason or ground there is for the mighty Out-cry that there is amongst some men against Tolleration in matters of Religion As if all were lost and Religion undone because Men are not still compell'd by outward Force One thing must needs seem strange and amazing to every considering Man namely to hear the same persons inveigh against the French King for Executing the Penal Laws against Dissenters in France and against their own King for Suspending the Penal Laws against Dissenters in his Dominions against that King for Persecuting his Subjects and against this King for not Persecuting his So St. John Baptist Came neither Eating nor Drinking and the Scribes and Pharisees say Behold he has a Devil The Son of Man came Eating and Drinking and they say Behold a man Gluttonous and a Wine-biber a Friend to Publicans and Sinners Whereas indeed neither was our Saviour any otherwise a Friend to Publicans and Sinners then in his design to Save them Nor had John Baptist a Devil But sure they whom nothing will please are possess'd with a strange Tetchy and froward evil Spirit and what our Saviour said to his two Disciples may rightly be apply'd to them They know not what manner of Spirit they are of However they seem not to consider what meekness the Gospel injoyns by what meekness it at first stood and prevail'd they seem not to consider the nature of that power which Christ put into the Hands of his Church which extended only to Teaching Exhorting Rebuking Administring Sacraments and Excommunicating And that when outward Force has been made use of it proceeded wholly from the Temporal Authority and that it is in the power of this Authority to inflict or not to inflict Temporal punishments But now it may be some will be ready here to object that whiles I Discourse thus I seem to forget two main things which particularize our Circumstances Namely 1st How His Majesty has been pleas'd to ingage Himself to protect the present establish'd Church of England 2dly What the particular constitution of Government is in these Kingdoms under His Majesty And though what has been said already may be sufficient to give satisfaction as to these two particulars yet in the residue of my Discourse I will briefly say something more to each And First As to the Kings having ingag'd Himself to protect the present Establish'd Church The Church may be protected and effectually too though the Civil Magistrate inflicts not Temporal Punishments upon those that Dissent from her for Dissenting His Majesty protects her and maintains her as he says in his Gracious Declaration In the free Exercise of her Religion as by Law Established and in the quiet and full Enjoyment of all her Possessions without any Molestation or Disturbance whatsoever How Happy would the primitive Christians have thought themselves might they have had such Protection Nay it is considerable that it seems not improbable that taking away the smart of Penal Laws from a Churches Adversaries may make that Church more safe because it may make them less Industrious to Destroy her since they find themselves undisturb'd by her standing and are not therefore vex'd into Conspiracies against her And then Secondly As to the present Churches particular Constitutions in this Kingdom they seem to Recognize a Right in the Civil Power and particularly in the King to determine at least in Exteriors and therefore when Penal Laws are to be Executed for the first Canon says that Canon 1. The Kings Power within His Realms of England Scotland and Ireland and all other His Dominions and Countries is the highest Power under God to whom all Men as well Inhabitants as born within the same do by Gods Laws owe most Loyalty and Obedience afore and above all Powers and Potentates upon Earth And in the five and fiftieth Canon it is injoyn'd to Pray for the King under the Title of Canon 55. Our Soveraign Lord King of England Scotland France and Ireland Defender of the Faith and Supreme Governour in these Realms and Dominions and Countries over all Persons and in all Causes as well Ecclesiastical as Temporal The Oath of Supremacy also Stiles him the Only Supreme Governour of this Realm and of all other His Highnesses Dominions and Countrys as well in Spiritual or Ecclesiastical Things or Causes as Temporal And therefore Charles I. the Royal Father of our present Gracious Soveraign Stiles himself Head of the Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 17. The tenuity and contempt of Clergy-men says he will soon let them see what a poor Carcass they are when parted from the influence of that Head to whose Supremacy they have been Sworn So that the King in suspending the Penal Laws has done nothing contrary to His Royal and Gracious Promise to Protect the Church of England Nothing beyond that Power which the Church of England in her publick Canons ownes to be in the Kings of England I beg leave therefore humbly to Advertise those Men of this Church who are disatisfied with His Majesty's late Gracious Declaration for Toleration that they seem neither at the same time whilst they are so disatisfied to consider the Oeconomy of the Gospel the temper it requires in Christians nor what benefits of Protection the Church of England enjoys nor what Power its Canons own to be in the King Doubtless the Actions and Expressions very indiscreet to give them no worse Epithet which some Men have been guilty of and which they have been hurry'd into by a blind inconsiderate Zeal have help'd in a great measure to introduce that Toleration which they now exclaim against and yet after all the noise His Majesty by the Power which they Recognize in Him deprives not the Church of any one Branch of that Power which Christ gave to his Church She may teach still she may still exhort rebuke enjoyn Penances and Excommunicate those of her Communion as much as ever So that I say the King takes not away the Churches power but only forbears Executing of His Own in punishing Dissenters for Dissenting And this is no more than what our late King His Royal Brother did for He also Granted an Indulgence to Dissenters Nay no more than what His Royal Father Charles the First advised His Son to when Prince of Wales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 27. When He bids Him Beware of exasperating any Factions by the crossness and asperity of some Mens Passions Humours or private Opinions imploy'd by Him grounded only upon differences in lesser matters which are but the Skirts and Suburbs of Religion wherein connivance and Christian-Toleration often dissipates their strength whom rougher Opposition fortifies and puts the despised and opposed Parties into such combinations as may most enable them to get a full revenge on those they count their Persecutors who are commonly assisted by that vulgar commiseration which attends all that are said to suffer under the notion of Religion
from that of the Gospel we see it even in these two Disciples of our Saviour and too frequently in some of all sorts of Men Opposition moves their Passion and Passion hurrys them beyond the bounds of Reason and Religion and they so far forget themselves as to imagine that Fire from Heaven or Fire upon Earth or some other outward Penalties are necessary for the support of Christian Religion and that it cannot subsist without confiscating the Goods of its Opposers Stripes and Imprisonments Hanging and Quartering and other like Penalties inflicted upon the persons of the Adversaries as if Religion had lost that Primitive Native Beauty by which it tempted the greatest and most reasonable part of the World to its Embraces As if it had lost that Primitive Native Strength whereby it stood the shock and violence of the Powers of the Earth and Hell and now stood in need so much of outward Terrours that it could not subsist without them That Christ's Religion prevail'd for the first three hundred years without these outward Helps is not to be deny'd nay that it has prevail'd in several places of the World is as undenyable and that Naked and Unarm'd and that there is no one place in all the New Testament that seems so much as to countenance outward Compulsion is as evident If any Church Tradition does warrant it I think it is yet to be produced and therefore I cannot see what Spirit they are of who so zealously assert the necessity of such outward Penal Laws I know it has been frequently urg'd by some that the reason why the Primitive Christians made no use of them was because they were not protected by the Civil Power but shall we imagine that one sort of Temper is requir'd in Christians in the time of Adversity and another quite contrary in the time of Prosperity One whiles they were under Persecution and another when by being favour'd by the Civil Magistrate they were in a condition to Persecute one another That Christ design'd that the Meekness of his Followers in the times of Persecution should be only a trick to Wheedle and lull a sleep the civil Magistrate till the Sword drop'd out of his Hand that they might snatch it up and use it against their Adversaries and one another When Christ did forbear punishing his Malicious Opposers it was not because he wanted Power to avenge himself he could have commanded Fire from Heaven Mat. 26.53 Or more then twelve Legions of Angels to this purpose but it was not according to the Spirit of the Gospel But now after all this that this Discourse might be the less imperfect there are several things to be consider'd As 1. Whether Christ did not design Unity in his Church 2. What means himself has appointed to effect this Design 3. Whether outward Force has not been made use of to this purpose 4. Whence this outward Force did proceed 5. Whether this outward Force be always and alike necessary 6. In whose Power it is to Inflict or remit Temporal Punishments 1. Whether or no Christ did design Unity in his Church Which doubtless he did as much as he design'd Truth and Holiness for we find that he says concerning those that shall hear his Voice Joh. 10.16 Joh. 17.11 That they shall be one Fold under one Shepheard And in his Prayer he thus Supplicates his Heavenly Father Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are and so in several other places And therefore in the Acts we read Act. 4.32 that they Continued daily with one accord and that the whole Multitude of them that believ'd were of one Heart and of one Soul I therefore the Prisoner of the Lord beseech you says the Apostle Eph. 4.1 that ye walk worthy of the Vocation wherewith ye are called Endeavouring to keep the Unity of the Spirit in the Bond of Peace and afterwards there is one Body and one Spirit one Hope of your Calling one Lord one Faith one Baptism and the same Apostle 4 5 6. verses of the same chap. Now I beseech you Brethren that ye all speak the same thing 1 Cor. 1.10 and that ye be perfectly joyn'd together in the same Mind and in the same Judgement So that it is evident that Christ design'd Unity in his Religion and this might be made appear further from the Writings of the Holy Fathers and the Decrees of Sacred Councils Whose very design of meeting was for the Preservation of Unity but I have not room here to insist upon such Proofs and therefore I pass to the 2. Second Cosideration namely what means Christ has appointed as requisite to this purpose And those are to teach his Doctrine to Mankind Go ye says he to his Apostles Mat. 28.19 and Teach all Nations To Administer his Sacraments whereby Christians might grow together in his Doctrines 1 Tim. 5.20 to Rebuke the Disobedient and to cast out of the Christian Society the Stubborn and the Obstinate With such no not to eat 1 Cor. 5.13 1 Cor. 16.22 1 Cor. 5.11 And because differences might arise as well about Religious as other Concerns he appoints that Appeals should be made to the Church and that they who submitted not to her Determinations should be look'd upon as Heathens and Publicans Mat. 18.17 that is should be depriv'd of the ordinary Means of Salvation These are the Means by which Christ appointed that Unity should be preserved in his Religion Nothing in all this of Outward Force nothing of Punishment of the Body or Purse I come now therefore to consider 3. Whether or not Outward Force has not been made use of to effect this Design Which doubtless it has and People have been punished in Body in Purse by loss of outward Priviledges of Liberty and of Life in all Christian Nations in general and in Ours in particular The Law for Burning of Hereticks was in Force at least two hundred and sixty years For as our English Chronicle tells us Baker's Chronicle fol. 168. Printed 1674. it was first put in Execution in the Reign of Henry IV. and continued Un-repealed till about the middle of the Reign of the late King and even since the Reformation there have been several other Laws made for the External Punishment of Dissenters from this Church Twelve Pence a Sunday Twenty Pounds a Month taking away the Goods Imprisoning and Banishing Excommunicate Persons such outward Punishments and others more severe have been inflicted even under Protestant Princes upon the Disobedient and Dissenting in matters of Religion and that in this our Nation And indeed almost all sorts of Men I may say all who have had opportunity by being assisted by the Civil Magistrate have at one time or other thus punish'd those that have Dissented from them and the very same kind of Men nay sometimes the very same Men who have been very Clamorous against such
Different also in the Doctrine of each The Law teaches an active Valour Deut. 31.6 to be strong and of good Courage But the Gospel a Passive to turn the other Cheek when one is smitten and Blessedness we find chiefly promised to suffering Vertues To the poor in Spirit Mat. 5. to those that Mourn to the Meek to the Merciful to those that are Persecuted for Righteousness sake The Law forbad Actual Killing but the Gospel even Causeless Anger The Law allow'd Retaliation Eye for Eye and Tooth for Tooth but the Gospel forbids resisting of Evil The Law commands loving of Neighbours and hating of Enemies but the Gospel commands loving of Enemies to Bless them that Curse us to do good to them that hate us and to Pray for them that despitefully Use and Persecute us Fourthly Different also were the Behaviours of the Propagators of each towards those that oppos'd them and different the Punishments of their Opposers When Pharaoh withstood Moses Exod. 7. c. Miracles of Vengeance are inflicted his Rod is turn'd into a stinging Serpent the Waters of Egypt into Blood the gain-saying People are infested with Frogs and Flies and Locusts with such Darkness as might be felt the Dust of the Land is turn'd into Lice the Cattel are afflicted with Murrain the People with Boils and Blains both Man and Beast with Thunder and Hail and Fire running upon the Ground all the first born of Egypt are smitten with sudden Death And Moses's Law more over inflicted Death upon several sorts of Criminals among themselves The Murderer Num. 25.16 the Thief the Breaker of the Sabbath Deut. 24.7 the Rebellious and Disobedient were to die the Death Exo. 31.15 and the Priests themselves sometimes were the Executioners of Mortal Vengeance Deut. 21.21 and sometimes procured it by miraculous Means Phineas the Son of Eleazer Stabs Corby and the Midianitish Woman Num. 25.8 the Sons of Levi are commanded by Moses himself to put on every Man his Sword and to go in and out from Gate to Gate throughout the Camp and to slay every Man his Neighbour the Prophet mention'd in this Chapter by the Disciples call'd down Fire from Heaven upon the Captains and their Fiftys who were sent to apprehend him These and many other Instances we have in the Old Testament shewing the vindictive Behaviour of the Asserters and Propagators of the Law towards those who infring'd or oppos'd it But the Carriage of the meek Lamb of God is quite different All his Miracles were such as were winning not terrifying Miracles of Mercy not of Vengeance all perform'd without noise or Pomp. He feeds the Hungry gives Sight to the Blind Hearing to the Deaf Raises the Dead Mat. 14.19 12.22 Mark. 7.35 And when notwithstanding all these wonderful Works of Love he is led as a Lamb to the Slaughter Act. 8.32 and as a Sheep before her Shearer is Dumb he opens not his Mouth unless it be to put in practice his stupendiously Charitable precept of Praying for his Maliciously Blind Persecutors Father forgive them they know not what they do Luk 23.34 No Vengeance no return but of Good for Evil no Fire from Heaven but that of Love to melt their hard Hearts No exterior Force no outward Punishments are made necessary in the Gospel For the Christian Church was to overcome its Adversaries by meekness to conquer by patient Suffering to silence its Gainsayers by Martyrdom It is true we find such an Expression as this in a Parable Compel them to come in Luk. 14.23 But its force seems to be abated in another where it is said Mat. 13.29 Let the Wheat and the Tares grow together till the day of Judgement In which last Parable Christ Intimates at least that there is no absolute necessity of rooting up probably least some undiscerning rash Hand pluck up the Wheat with the Tares destroy the good with the bad and then moreover that Expression Compell them to come in Paraphrase upon the place According to the Learned Dr. Hammond implyes not outward Force but the more gentle compulsion of Love Which as the Wise man tells us Cant. 8.6 Is as strong as Death Compel them to come in according to the Paraphrast is importunately Woo them And the Apostles followed their Master in these ways of Meekness they propagated his Religion by gentle means by their own not by others Suffering they endur'd Stripes and Imprisonment and Death Act. 5.40 2 Cor. 11 25 but inflicted none of these Severities upon others either without or within the Church Act. 12.2 7.58 Ananias and Saphira were destroyed by sudden Death Act. 5.5.10 but it was by the immediate Hand of God Almighty we read not that this Vengeance was called for or so much as wish'd for by the Apostles whom these Criminals endeavour'd to impose upon the Apostles sure were Infallibly certain that they taught the Truth Joh. 16.13 Mat 28.22 Luk. 10.16 and yet they endeavour'd with all midness to perswade others to embrace it and with Patience endur'd the stubborn and unreasonable contradiction of their Opposers And this gentle course was taken also in succeeding Ages and the Church grew and flourish'd by being irregated by the Blood not of Adversaries but of its Martyr'd Children near three hundred years pass'd from the death of our Saviour before there were any Christian Kings or Emperours and therefore before there was any outward Force And yet Christianity made out its way not like Vinegar or Aqua-fortis but like Oyl it gently spread and easily insinuated into all Bodies and all Societies it conquer'd without any Sword but that of the Spirit There was no rooting out of a Canaanite no slaying of Old and Young Infant and Suckling Sheep and Oxen. And when Christians took up Arms it was in Defence of their Goverours and by Temporal Authority upon which account they often laid down their Lives but would not otherwise lift up their Hands to defend themselves from their Persecuting Enemies For Fifthly The Law and the Gospel differ'd in their very Constitution By the Law the Civil and Ecclesiastical Powers were blended and interwoven together from the beginning by God Almighty's own Authority And Moses and Aaron went Hand in Hand But the Gospel came into the World without any Temporal Power to support it all Temporal Governments were against it Their Lord of Hosts now become the Prince of Peace and the Lyon of the Tribe of Judah the meek Lamb of God so great and so manimanifold were Differences between the Law and the Gospel The Spirit of Christianity is a Spirit of Meekness the Disposition and Temper of Christians ought to be Meek and Humble and Patient But according to the IV. Next Observation from the Words men are apt to forget or not to regard what manner of Spirit they are of It is evident from their being so prone to be carried away by a different Spirit
This that good King had too much cause to say for He had found it true by a woful Experience and this our present Gracious Sovereign seems to consider For He tells us in His Declaration not only that Conscience ought not to be constrain'd but that He is confirm'd in this Oppinion the more by the Reflections He has made upon the Conduct of the four last Reigns for after all the frequent and pressing endeavours that were used in them to reduce this Kingdom to an exact Conformity in Religion it is visible that the Success has not answered the Design and that the Difficulty is invinsible So that His Majesty in Granting a Toleration does no more than what His Brother did no more than what His Father Advised no more than what His Royal Wisdom by weighing the precedent management of Publick Affairs sees to be expedient and necessary Nay some of those very Men who so Zealously exclaim against it have themselves resolv'd in Parliament as I have been inform'd and with a nemine contradicente that the Penal Laws were grievous to the Subject gave advantage to Popery and were destructive to the Protestant Religion and why therefore should these Men especially be displeased that the King has suspended such Laws as themselves thought so pernicious Why should they envy the King the Pleasure and the Honour of thus mercifully easing His Subjects of their Grievances and thereby securing that Religion which these Patriots would seem so tender of the Reason is too shameful to be mention'd and therefore I shall pass it over in silence And besides let us but consider what good such Severities have done what advantage the Church has made of putting the Penal Laws in Execution It may be some very few by this means have been brought to a real Conformity whilst none knows but that Gentleness might have won more But then many have thereby been scar'd into Hypocrisy and have entered under the Sacred Roofs only for shelter not from meer Excommunication no this they accounted but Brutum fulmen But from the danger which followed to consume their Goods and Estates They chose to go to Church to keep from going to Goal Whilst many thousands to avoid both transplanted themselves and Families in Foreign Countreys to the ruine of Trade and impoverishing the Kingdom and others who stay'd though devided among themselves yet united against the Church of England which the several Dissenters look'd upon as their Common Enemy and under that notion it was ruin'd in the time of Charles the First and its overthrow has been contriving by them ever since This has made the Peace of the Kingdom unsettled and render'd the Estates and Lives of its Inhabitants continually unsafe And if the Dissenters from her should meet with as fit a Juncture as Mr. Fox did to Write a Book of Martyrs to set forth in frightful representations the Proceedings of Ecclesiastical Courts and describe with such horrid ugliness the Chancellors Commissarys and Apparitors with the Imprisonments Pillorings and Banishments with the Starvings of Families the Burnings the Hangings and Quarterings which have been inflicted since the Reformation doubtless it would cause as great a Dread and Abhorrence of the Church of England as ever Mr. Foxe's Book did of that of Rome For People have and do conspire against their Persecutors or Prosecutors whoever they be and are provok'd by severities from whence soever they proceed and when they are so provok'd the danger is too great to be slighted where the Malecontents are numerous For there never want Men Men of no Religion to make their advantage of the Religious Discontents in the mistaken tho well-meaning Dissenters So the House of Bourbon to revenge themselves for the supposed wrong which they had offer'd them in the Court of France according to the subtile advice of Admiral Coligny made use of the Hughonots who were discontented for being deny'd a Toleration to work its dreadfu Revenge and dreadful I may call it for by this means that wretched Kingdom groan'd under the dismal misery of a Civil War for the space of almost Forty years Davila's Hist of the Civil Wars of France lib. 1. pag. 18 19. Printed in the Year 1678. So our Ambitious Commonwealths-Men made use of our Dissenters to destroy Monarchy when these Dissenters also were discontented for want of a Toleration and gall'd with the Penal Laws in the Reign of Charles the First and by their help they subverted the Government both of Church and State. In the doing of which what Blood was spilt what Rapine what Sacriledges what Murder was committed But our Gracious King has prevented such horrid Miseries has secur'd His Subjects from the like civil Ruins and Devastations for by suspending the Penal Laws he has obstucted the pernicious Designs of these wicked and Commonweal-principled-Men It is in vain now for these Politicians to think to destroy the Government and Usurp the Rights of their King and their fellow Subjects by those that want a Toleration for none want one So that for my part I see no reason why we should not think ourselves why every Party should not think it self more safe now than at any time for many years before nor can I imagine since the Church of England in her publick Canons and Constitutions owns so much Power in the King why her Members should forbear thanking His Majesty for His Gracious Promise to make use of this Power to Potect this Church although Himself be of another why when all Parties return their grateful acknowledgments of His Royal Favour they should generally persist in their Non-Addressing humour and come behind even those whom they have tax'd with Dis-loyalty It will make some imagine and they do object it that the reason why the Dissenters have been Dis-loyal is only because Kings have endeavour'd to suppress them and the reason why the Members of the Church of England have been Loyal is only because Kings have endeavoured to support them by suppressing all that are not of her Communion But what Cause have any of her Members to murmur and complain the King takes not from her any of those means by which Christianity at first prevail'd nay he protects her in the Exercise of her Religion in the Injoyment of her Honours and Revenues He suffers her not indeed to disturb any for matters of meer Religion But then he suffers none to disturb her for himself under the great King of Heaven is the Gracious and common Defence of all My humble advice is therefore that none would follow the Humours of mistaken interested and revengeful Men who care not though they Sacrifice the publick Peace to their own private Advantage and froward Discontent It is but reasonable that all sorts of Men endeavour to make His Majesties Government easie for all enjoy the benefit of it and that by a Peaceable and quiet Behaviour and though there be difference in Religion yet let there be one and the same Loyalty in all for it is Due from all and that upon the account of Interest as well as Duty For according to that saying of Caarles I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 15. Different Professions in point of Religion cannot any more then in civil Trades take away that Community of Relations either to Parents or Princes And before in the same Chapter Differences of Persuasion may easily fall out where there is the sameness of Duty Allegiance and Loyalty I wish with all my heart that it were not seasonable to advertise some Men that as it is unlawful to take up Arms so also even the Tongue or Pen against the King upon any pretence whatsoever That the same Duty Allegiance and Loyalty not only obliges us to tye up our Hands from Striking but to restrain the Pen from Writing and that as sharp Instrument the Tongue from making any Invectives any keen Reflections upon the Actions of his Sacred Majesty who is the common Parent of his Country commonly the one is but a preparative to the other and Reflecting and Murmuring but more wary steps to Rebellion Let us not therefore upon any pretence whatsoever take up so much as these Weapons and I am sure as yet we have no colourable pretence to do so and I really believe we never shall have any Let us live in that peace which the Spirit of meekness recommends and indispensably injoyns And let our main contention be who shall most adorn His Christian Profession by true Piety to God the King of Kings by true Loyalty and Obedience to his Vicegerent King James the Second May whose Gracious Reign continue over Us till any Party shall desire its own Suppression by its Adversary FINIS